… American
liberalismculture is now synonymous with a juvenile Manicheanism that imagines some perfect world we could achieve if people just weren’t so selfish and evil; that getting showily, publicly angry about problems is more popular than actually attempting to solve them; that there is no issue of such emotional and moral complexity that many people can’t reduce it to a black-and-white caricature; and that we have created a media which has made its financial best interest inextricable from destroying depth, nuance, and complexity. I genuinely don’t know if people believe in difficult choices and intractable problems anymore; they’ve been bludgeoned by the loud noises and shouting we mistake for discussion into thinking that all problems have clear villains and easy answers. I do know that this is no way to run a democracy. And I also know that, years from now, when people like Vogell are no longer wasting a second of their time thinking about physical restraint of children who are a danger to themselves and others, the women in my program will be working, quietly and selflessly and for awful compensation, trying to help the children they are now accused of abusing.Fredrik deBoer, “difficult problems after the death of nuance”, Fredrik deBoer, 2014-07-01.
July 3, 2014
QotD: The death of nuance
June 26, 2014
In Nigeria, atheism is a form of mental disease
In Vice News, Jordan Larson reports on the plight of a self-declared atheist who has been confined to a mental institute in northern Nigeria because denying belief in God is a mental illness:
A young Nigerian man is being forcibly held in a mental institution for identifying as an atheist, according to charity organization International Humanist and Ethical Union (IHEU).
Mubarak Bala, 29, who holds a degree in chemical engineering and is a resident of the primarily Muslim Kano state in northern Nigeria, has been held and medicated against his will at the Aminu Kano Teaching Hospital since June 13.
According to IHEU, Bala was committed to a mental institution after he told his Muslim family that he did not believe in God.
His family then sought the advice of two doctors; the first gave him a clean bill of health, while the second chalked up his atheism to a “personality change.”
[…]
In one of his emails, Bala wrote, “And the biggest evidence of my mental illness was large blasphemies and denial of ‘history’ of Adam, and apostacy [sic], to which the doctor said was a personality change, that everyone needs a God, that even in Japan they have a God. And my brother added that all the atheists I see have had mental illness at some point in their life,” according to a statement on IHEU’s website.
“Kano is a Sharia state and there are many similar cases occurring, where people are forcefully oppressed just because of their beliefs or for conservative religious reasons, or for the ‘honour’ of their family,” Bamidele Adeneye, secretary of IHEU member organization Lagos Humanists, told IHEU. “Often though you only hear about it afterwards, if at all. This is a rare chance to intervene while someone is in dire need and is still alive.”
June 23, 2014
QotD: Modern Autism
There are, I believe, a few reasons to suppose that autism is a particularly fascinating area to be studying at the moment. What are those reasons? Firstly, prevalence rates of autism have soared in recent decades, from 1:2,500 in 1978 to around 1:100 today: a staggering 25-fold increase. Secondly, and simultaneously, the nature of those receiving a diagnosis of autism has changed considerably. To give just one example, in the 1980s no more than twenty percent of individuals diagnosed with autism had an I.Q. above 80. Today, by contrast, it is widely argued that “intellectual disability is not part of the broader autism phenotype… [and] the association between extreme autistic traits and intellectual disability is only modest” (Hoekstra et al. 2009: 534). Whatever you make of I.Q. scores, this changing profile means that it is reasonable to assume that when you meet somebody with autism today they are quite unlikely to be similar to someone you would’ve met with the same diagnosis just thirty years ago. Thirdly, as the number of people diagnosed with autism has increased, and as the capabilities of those individuals has increased, a (self-)advocacy network of enormous importance and influence has arisen, perhaps on a scale hitherto unseen. When woven together, these dynamic elements have led Ian Hacking to claim that, in autism, “we are participating in a living experiment in concept formation of a sort that does not come more than once in a dozen lifetimes” (Hacking 2009: 506). This, I think, is quite exciting.
Gregory Hollin, “Autism, sociality, and human nature”, Somatosphere, 2014-06-18.
May 29, 2014
Mass murder as performance art
Kevin Williamson on the most recent mass killing:
Mass murders on the Elliot Rodger model are not a modern thing; we all know the story of Columbine, but the worst school slaughter in American history happened in 1927 in Michigan. Nor are they a gun thing; that Michigan massacre required no firearms, and neither did the crimes of Timothy McVeigh. They are not a “white privilege” thing, soiled as I feel for being obliged to write the words “white privilege”; the worst such massacre in recent U.S. history was carried out by a Korean-born American. They are not a male thing; Brenda Spencer’s explanation of her shooting spree in San Diego inspired the song “I Don’t Like Mondays.” They are not an American thing; Anders Breivik of Norway carried out the largest mass murder in modern history, though it is possible that Beijing’s Tian Mingjian killed more; Europe, the Americas, and Asia have experienced roughly comparable numbers of mass murders, with the Asian numbers slightly ahead of the rest. They are not an ideological thing; mass murders sometimes issue manifestos, but they are generally incoherent and shallow. The phenomenon of mass killings has little to do with race, sex, politics, economics, or the availability of legal firearms. Such episodes are primarily an act of theater.
[…]
Elliot Rodger’s family was in relatively difficult financial circumstances, though relatively must be emphasized. His father was the assistant director of The Hunger Games, and the young man was apparently proud of his BMW coupe, but his family’s financial position was modest by Hollywood standards. Through his family, Rodger enjoyed some enviable social connections, but could not achieve the connection he desired, a romantic one. His was an individualism suffered as a burden. In another century, his life might have been given some structure by the church or by his extended family, or simply by the fundamental struggle to feed and shelter himself, which was the organizing principle of the great majority of human lives for millennia. Modernity sets us free, but it does not offer any answer to the question, “Free to do what?”
Art, particularly theater, has for a long time helped to answer that question. What we see on stage, however far removed from our own experience, is an intensified version of our own lives. The Mass is, if nothing else, an act of theater, but it is also the case, as Mikhail Bakunin wrote, that “the passion for destruction is a creative passion.” It is not mere coincidence that so many mass murderers, from the Columbine killers to McVeigh, imagine themselves to be instigators of revolution, or that their serial-killer cousins so often think of themselves as artists. Their delusions are pathetic, but they are not at all alien to common human experience. That they so often end in suicide is not coincidence, either. Their rampages are at once a quest for significance and a final escape from significance and its burdens. Whatever particular motive such killers cite is secondary at best. The killing itself is the point — it is not a means to some other end.
May 25, 2014
Our modern tendency is to blame anyone and anything but the murderer
Brendan O’Neill on the Santa Barbara murders:
The bodies in Santa Barbara were barely cold before feminist clicktivists were exploiting this horrendous mass murder to boost their campaign against sexist trolling and online misogyny. The revelation that the shooter, Elliot Rodger, was a visitor to those saddo-packed ‘men’s rights’ websites, and had produced a badly written 140-page screed about how much he hated women for showing no interest in him, was all that the victim-feminist lobby needed: within minutes it was saying that Rodger’s outpourings and actions confirm that we need to ‘stamp out misogyny’. He is no ‘mere glitch in the system’, they claimed, but rather the ‘product’ of a society that apparently hates women.
Let’s leave aside the fact that this kind of argument is indistinguishable from the blue-rinse, conservative insistence that violent movies make men into maniacs or that saucy novels churn out real-world rapists. Truly are radical feminists the heirs to the backward Mary Whitehouse view of human beings as the amoeba-like products of their cultural surrounds, in this case of sexist websites — a view which not only treats us all as easily brainwashed by movies and literature but, even worse, lessens actual killers’ and rapists’ responsibility for their actions by depicting them as simply the warped end products of big, bad culture. More pointedly, the reading of profound social meaning into losers’ and loners’ manifestos gives way too much credence to these individuals, overlooking the fact that more often than not they are simply grasping for a serious-sounding reason for their already existing desire to commit a crime and cause hurt.
Everyone with a cause seems to jump on events like this to push their favourite agenda: the gun control folks are also frothing that “better” gun controls would have prevented the murders (yet California already has most of the rules they demand, and the shooter got his weapons legally). Blame the guns. Blame the “men’s rights” movement. Blame video games (you know people are busy searching right now to see if the shooter played any video games at all). Blame anything except the severely disturbed mind of the shooter.
Update, 26 May. According to this slightly OTT summary, even the basic facts of the case were already being “manipulated” to further particular agendas:
Let’s examine the true facts.
– Fact: 6 people were murdered, not 7. The 7th “victim” was the chicken sh!t murderer offing himself.
– Fact: Only 2 of the 6 victims were killed by gunfire. 3 of them were stabbed to death and 1 was killed with the murder’s car.
– Fact: Only 2 of the murder victims were female, the other 4 were male.
– Fact: The magazines found in the coward’s possession were all CA legal 10 round magazines. Not the heinous, world ending “high capacity” magazines the antis attribute so much death and destruction to.
– Fact: All three handguns (note, no evil assault rifle that is the scourge of humanity) the murderer had in his possession were all legally purchased by him in CA, despite the ludicrously stringent gun laws in this state. Despite the 10 day waiting period, despite the extensive background checks, despite the state wide handgun registry, despite the “prohibited persons” database, despite the fact that he went through all the steps the anti-gunners claim they want to save lives, he was able to purchase his guns legally.But that is just The Daily Beast, hardly a reputable news source. So, let’s take a look at what Jessica Valenti, a writer at the beacon of honest news, the Guardian, had to say. According to her, it was not his mental illness that is to blame. No, we cannot blame that because that would be a “mistake” and would only serve to stigmatize other mentally ill people. Instead, she blames the “gun culture” and “misogyny”. Yes, the war on women! Of course, why did I not see that? I’m so stupid. Then she quotes some female artist, whom I have never heard of, who incorrectly labeled this incident terrorism in a tweet. Where to start?
Well, first of all, I must point out, that not only were more of the murdered victims male than female (2-1 ratio in fact), he also made threats to kill men in his videos and “manifesto” (ie: written rantings of a psycho), but since that does not bolster her point, she conveniently ignores that. As for the “gun culture” involvement in this crime, since the majority of the victims of this incident were not killed with guns (again, 2-1 ratio were killed with non-guns), blaming the “gun culture” is just another false flag.
May 12, 2014
Reason.tv – Trigger Warnings, Campus Speech, and the Right to Not Be Offended
Published on 8 May 2014
“It’s really not anyone else’s business to tell someone when they are mentally and emotionally ready to deal with things,” says Bailey Loverin, a University of Santa Barbara (UCSB) junior who authored a resolution to mandate that professors issue “trigger warnings” before presenting material that might trigger memories of past traumas in students.
Feminist and social justice blogs popularized the concept of the trigger warning, with writers encouraging each other to label posts that might trigger flashbacks to sexual assault or domestic abuse. As the popularity, and scope, of the trigger warning idea grew, some bloggers began listing potential triggers, ranging from rape and violence and suicide to snakes and needles and even “small holes.”
March 17, 2014
QotD: Psychology
It’s extremely important in this connection to remember that psychology is not a science, not even remotely. It is not the product of careful hypothesis-formation and controlled, repeatable, peer-reviewed experiment. It is nothing more than a collection of folklore and the armchair opinions of committees, less credible and valid than global warming. The authority it speaks from is purely political.
I know all of this because in college, I was a psychology major, myself, until I saw how empty the field is of anything resembling science or a decent, genuine regard for the well-being of other people. I read Dr. Thomas Szasz, beginning with his The Manufacture of Madness — in which he defines schizophrenia as a particular relationship between a therapist and his patient — and changed my major.
Five hundred years ago, if you were discovered to be in possession of a volume of the Book of Common Prayer that had a misplaced comma on Page 151, you might ultimately be burned at the stake for heresy. This had absolutely nothing to do with religion, it was simply an easy way for the political elite to justify disposing of its perceived enemies.
Psychology, as a body of “knowledge”, is more than just a little fallible. It will commonly declare some violent criminal “cured” and fit to interact peacefully and productively with society, following which the monster will immediately go out and axe-murder an entire family.
Psychology can be fooled into incarcerating individuals who are perfectly sane, as it once did with Nellie Bly, a courageous reporter investigating conditions in a New York mental asylum late in the 19th century. Nor have its powers of diagnosis much improved since then. On the other hand, if, like Ezra Pound or Frances Farmer (look them up), you hold opinions contrary to those the government wants you to hold — especially today on global warming, gun ownership, race relations, or the meaning and significance of the U.S. Constitution — it will more than question your sanity, it will lock you up and tear it to bits.
And today, when it does that, uniformed and armored thugs will show up at your home to shoot your dogs, stomp your kittens to death, terrify your family, empty out your gun safe, and murder you if you resist. Soon it may be enough to say that if you own guns you must be insane.
L. Neil Smith, “The New Inquisition”, Libertarian Enterprise, 2014-03-16
March 2, 2014
QotD: The voices are coming from inside your head
The thesis of the article was simple: though the content of schizophrenic delusions changes wildly in different cultural contexts, there’s an underlying motivation for them that never varies and produces a fundamental sameness.
The simple, constant thing is that delusional schizophrenics lose the capability to identify all the thoughts in their head as belonging to themselves. In an effort to make sense of their experience, they invent elaborate theories which attribute their disconnected thoughts to external agencies. Gods, demons, orbital mind-control lasers — the content of such delusions varies wildly, but the function is always the same — to restore a sense of causal order to the schizophrenic’s universe, to impose a narrative on the eruptions that he or she can no longer recognize as “self”.
It’s a startling shift in perspective to realize that the construction of schizophrenic delusions arises from the same drive that yields scientific theory-building. Both are Heideggerian rearrangements of the cognitive toolkit, strategies driven by the necessity of coping with the experienced world. The schizophrenic’s tragedy is that the most important fact about his or her experiential world (how much of it is self looking at self) is inaccessible.
Eric S. Raymond, “Sometimes I hear voices”, Armed and Dangerous, 2013-10-06
January 4, 2014
By DSM-5 standards, most of us are suffering from personality disorders
From the last issue of the City Journal, Theodore Dalrymple‘s critique of the latest edition of the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders (DSM-5) includes a rather wide-ranging diagnosis that applies to a huge number of people:
The overlap between straightforwardly pathological conditions (in Szasz’s sense) and those that result from social, psychological, or personal factors, or from bad moral choices, suggests that psychiatrists should show discretion in what they regard as genuine illness. The state of ignorance in which psychiatrists now practice, which will probably endure, ensures that they will often be wrong; but no one who has encountered, say, a manic in full flight is likely to doubt that he is in the presence of illness. But nor would it be easy, then, to see so-called factitious disorder, which consists of “falsification of physical or psychological signs and symptoms, or induction of injury or disease, associated with identified deception” in quite the same light: that is, to grant the same status to someone pretending to be ill as to someone genuinely ill.
Yet this is precisely what the DSM-5 does, establishing its authors’ lack of common sense, the quality that psychiatrists, perhaps more than any other kind of doctor, need. The manual’s lack of common sense would be amusing were it not destined to be taken with superstitious seriousness by psychiatrists around the world, as well as by insurers and lawyers.
The section of the volume devoted to personality disorders proves the point. Among the criteria for personality disorders in general are the following:
A: An enduring pattern of inner experience and behavior that deviates markedly from the expectations of the individual’s culture, in fields such as thought, emotion, interpersonal relations and impulse control . . .
B: The enduring pattern is inflexible and pervasive across a broad range of personal and social situations.
C: The enduring pattern leads to clinically significant distress or impairment in social, occupational or other important areas of functioning.
D: The pattern is stable and of long duration.
The DSM-5 then informs us that more than one in seven people have such a lifelong disorder — adding up to 45 million Americans and even more Europeans. These astonishing numbers give the authors not a moment’s pause (any more than does the fact that their own prevalence rates suggest that the average American suffers from more than two psychiatric disorders in any one year). Several undesirable characteristics must be present in an individual for a diagnosis of personality disorder to apply. Considering those characteristics, and that such a significant portion of the Western population supposedly exhibits many of them, either a mass outbreak of human nastiness and inability to deal with everyday life must have occurred, or the whole business of diagnosis must be dubious or even ridiculous.
Here is a random list of some of the characteristics that, in the DSM-5, make up personality disorders of various kinds:
Unjustified suspicions that others are harming, exploiting or deceiving.
Persistently grudge-bearing.
Detachment from social relations and limited expression of emotion.
Behavior or appearance that is odd, eccentric or peculiar.
Deceitfulness.
Persistent irresponsibility.
Indifference to risk to self or others.
Irritability and aggressiveness.
Lack of remorse.
Recurrent suicidal behavior, gestures or threats, or self-mutilation.
Inappropriately intense anger, frequent displays of temper.
Rapidly shifting and shallow expressions of emotion.
Use of physical appearance to draw attention to self.
Self-dramatization, theatricality.
Grandiosity.
Requirement for excessive admiration.
Sense of entitlement.
Interpersonal exploitativeness.
Lack of empathy.
Enviousness of others.
Arrogance and haughtiness.
Unwillingness to become involved with people.
Sense of social ineptitude and inferiority.
Avoidance of risk.
Difficulty in expressing disagreement with others because of fear of disapproval, i.e., pusillanimity.
Feeling of helplessness when alone.
Preoccupation with details, rules, lists, order, organization or schedules.
Excessive devotion to work.
Over-conscientiousness or scrupulousness.
Reluctance to delegate.
Rigidity and stubbornness.
The diagnoses for most of the disorders require at least four of the undesirable characteristics to be present, predominant, and persistent. One is reminded of the King of Brobdingnag’s view of Gulliver’s countrymen: “I cannot but conclude the bulk of your natives to be the most pernicious race of little odious vermin that nature ever suffered to crawl upon the surface of the earth.” Lest anyone object that “only” one in seven people suffers from personality disorders, and that therefore the King of Brobdingnag’s opinion of Western humanity — that it suffers from the “worst effects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, madness, hatred, envy, lust, malice, and ambition, could produce” — is not relevant, one must add that, for the DSM-5, people with personality disorders are merely the most extreme exemplars of their type. And if only the extremes have four or more undesirable and frequently horrible dominating characteristics, many individuals must have one, two, or even three such characteristics. If the DSM-5 reflects the American Psychiatric Association’s views, then that organization clearly views humanity with Swiftian distaste. Yet its distaste is not that of a disappointed lover (and certainly not expressed with Swift’s genius) but is motivated, one suspects, by the hope of an endless supply of patients. For those with psychiatric disorders need psychiatrists.
December 23, 2013
Psychiatry does not seek “to colonise everyday life – rather, everyday life now invites colonisation by psychiatry”
In Spiked, Sandy Starr reviews Gary Greenberg’s recently published The Book of Woe:
There is an inevitable contingency about diagnostic categories, particularly when it comes to psychiatry. Greenberg argues that for all the useful work that goes into constructing these categories, psychiatric diagnosis has a ‘self-validating nature…by which once you’ve created a diagnostic category, the fact that people fit into it becomes evidence that the disorder exists’. Greenberg reminds us that ‘while many diagnoses are made on clinical signs and symptoms rather than on lab tests or other external validators, only in psychiatry are all diagnoses made that way’.
It’s worth adding that this may be changing. As psychiatry seeks to predicate itself more and more upon genetics and neuroscience, there are expectations in some circles that biochemical diagnostic tests for psychiatric disorders will follow ineluctably. This prospect does not reassure me. Psychiatry is attempting the difficult feat of relocating its foundations without toppling its façade, and this involves elisions — several of which are discussed by Greenberg — that leave me feeling less persuaded of the profession’s credentials, not more.
[…]
That said, one can certainly appreciate the need for psychiatry to appear coherent and confident, given the far-reaching consequences of the DSM’s contents. Greenberg explains, for example, how the use of a single ‘and’ where an ‘or’ might have been used, in the definition of ‘paedophilia’ that made its way into the fourth edition, inadvertently made it far easier for US authorities to detain indefinitely (on psychiatric grounds) people who had been convicted of sexual offences against minors. In other words, a single use of the word ‘and’ in the DSM led to a complex domain of morality and law — the culpability (or otherwise) of people charged with sexual offences in various circumstances, and proportionate sentencing for their crimes — becoming subordinate to the considerations of psychiatry.
[…]
‘Once you start to think of your troubles as a disease, your idea of yourself, which is to say who you are, changes’, warns Greenberg. But while psychiatry gives a diagnostic imprimatur to our expectations of ourselves and of one another, psychiatry is not solely capable of bringing about a wholesale alteration of these expectations. To understand what else might account for a psychiatric turn in society, one needs to recognise that we live in a culture in which our adult capacities are constantly denigrated, in which victimhood has become one of the few widely recognised sources of authority, and in which we are constantly encouraged from all directions not only to put our problems on public display (rather than addressing them within the intimate confines of trusted friends, family or — in extremis — psychotherapists or even psychiatrists), but also to assume that our problems will most likely afflict us in perpetuity.
It’s not so much the case that psychiatry now seeks to colonise everyday life — rather, everyday life now invites colonisation by psychiatry. In circumstances such as these, even the most well-meaning and scrupulous psychiatrist might struggle to parse the suffering and idiosyncrasy they encounter, so as to partition it sensibly into the pathological and the normal. Greenberg’s barbs against psychiatry may be well deserved, and are certainly grounded in tantalising insider detail and no small amount of wit. But they represent an incomplete picture of the dynamics he sets out to get to grips with, which lie outside the institution of psychiatry as much as they lie within.
December 10, 2013
Manufacturing crime
Charles Cooke on the ATF working hard to create new criminals through elaborate entrapment schemes:
The U.S. Bureau of Alcohol, Tobacco, Firearms, and Explosives (ATF) is probably best known these days for the failure of its disastrous Fast and Furious scheme — a botched initiative that aimed to give American guns to Mexican cartels first and to ask questions later. Under pressure, the administration was quick to imply that the mistake was an aberration. But a watchdog report, published last week by the Milwaukee Journal Sentinel, suggests that the caprice, carelessness, and downright incompetence that marked the disaster was no accident. In fact, that it is endemic in the ATF.
After a bungled sting attracted the suspicion of the Milwaukee press earlier this year, reporters started to examine similar enterprises in the rest of the country. What they found astonished them. Among the tactics they discovered ATF agents employing were using mentally disabled Americans to help run unnecessary sting operations; establishing agency-run “fronts” in “safe zones” such as schools and churches; providing alcohol, drugs, and sexual invitations to minors; destroying property and then expecting the owners to pick up the tab; and hiring felons to sell guns to legal purchasers. Worse, perhaps, in a wide range of cases, undercover agents specifically instructed individuals to behave in a certain manner — and then arrested and imprisoned them for doing so. This is government at its worst. And it appears to be standard operating procedure.
As with Fast and Furious, the primary objective of the ATF’s stings seems not to be to fight a known threat but instead to manufacture crime. Across the country, the agency has set up shops in which it attempts to facilitate or to encourage illegal behavior, and it has drafted citizens into the scheme without telling them that they were involved. It is fishing — nonchalantly, haphazardly, even illegally. And the consequences can go hang.
[…]
At best the ATF’s new techniques constitute illegal entrapment. At worst, they are downright tyrannical. Entrapment is legally permitted if a suspect initiates a crime in the presence of an undercover agent or if he can reasonably be deemed to have been predisposed to commit the crime when offered an opportunity to do so. But it is difficult to see how either of these tests is being met in the Bruner case or in others. Indeed, cases using entrapment are often thrown out of court if the government is seen to have put too much pressure on a suspect or to have made breaking the law so easy or attractive as to render restraint impossible. Per the paper’s report, ATF tactics involved offering ridiculous prices for firearms to attract straw purchasers, requesting that suspects buy specific firearms that carry tougher sentences, or, as it did in one case, showing a known felon how to saw off a shotgun so that they could charge him with a more serious violation when he did it. Will anyone claim that these tactics are legal?
That they are immoral, too, needs less spelling out. Because no formal arrangements were made with the individuals whom the agency selected for involuntary cooperation, there were no means by which they could claim protection for their behavior after the fact. In other words: The federal government knowingly ruined their lives without telling them. And for what? Well, apparently to try to pick low-hanging fruit.
November 28, 2013
QotD: The gun-control debate
I begin rather skeptical of most gun-control proposals. The ones that are pitched in the aftermath of mass shootings are particularly cynical, as they often attempt to regulate circumstances unrelated to the shooting. I still grind my teeth at Mayors Against Illegal Guns running ads in my state citing the Virginia Tech shooting, and talking about the need to shut the “gun show loophole” — even though the shooter didn’t obtain his weapons at a gun show. These sorts of arguments strike me as one part craven opportunism, one part feel-good placebo. (I wanted to say “panacea,” but panacea actually means a genuine cure-all.)
If someone wants to propose a new restriction on gun ownership after a tragedy, and cites that tragedy as a reason to pass it, it’s necessary to show how that new restriction would have prevented, mitigated, or impacted that tragedy. For example, almost none of the gun laws proposed after Newtown would have changed much of anything in that awful shooting, as that disturbed young man stole his mother’s legally purchased guns.
I suppose there are two potential changes to the law that would have significantly altered events in Newtown. First, a total ban on private ownership of firearms, which our friends in the gun-control movement keep insisting isn’t their goal.
Second, a restriction on gun ownership by people who live under the same roof as a person who’s deemed mentally incompetent or a threat to himself or others. Of course, then you get into the questions of what constitutes, “mentally incompetent or a threat to himself or others,” what constitutes “under the same roof”, etc.
Then there are the proposals to limit how many rounds each gun can fire before reloading. Almost every spree shooter — we need a better term for this — has had more than one firearm when they’ve launched their attacks. Instituting 10-round limits would mean that future shooters would get off 20 shots before pausing to reload, presuming they only brought two guns. It’s reasonable to conclude future mass killers will just bring three or four guns when they begin their rampage. This strikes me as a quite modest mitigation in the danger of these shooters, too modest to seriously consider.
Jim Geraghty, “Why Post-Shooting Gun-Control Debates Are So Insufferable”, National Review Online, 2013-09-18
September 19, 2013
QotD: Guns and mental illness
There isn’t much of a culture-war component of discussing mental illness, other than a few folks on the Right who blame the Left for deinstitutionalizing the mentally ill in the 1960s. I suspect that there is no real constituency in favor of the Second Amendment rights of the mentally ill — provided, of course, the definition of “mentally ill” is clear, explicit, and taken seriously. (If you think there’s a stigma to admitting you’re seeing a therapist, a psychologist, or getting mental health treatment now, just wait until some of your legal rights can be restricted because of it.)
Thankfully, I’ve never known anyone who has had violent episodes or threatening mental illness. My sense of reading coverage and the literature is that people rarely “snap” and become dangerous killers overnight. As you’ve probably found in your research, there are certain common threads: withdrawal from others and lack of a support network; hostile behavior and temper control, outbursts, etc. It is maddeningly infuriating to hear friends and acquaintances of past shooters describe behavior that seems, in retrospect, to be a warning sign or red flag.
After Columbine, many school administrators tried to institute a new “If you see something, say something” approach to individuals behaving in a threatening manner. Then we saw in Virginia Tech that many, many students reported the gunman for strange and threatening behavior, including stalking. School administrators ultimately couldn’t do enough to stop him — either from fear of lawsuits or from overall bureaucratic inertia.
[…]
It’s not clear how effective a program like this would be; one would hope that people would already know to report strange, troubling, or threatening behavior to authorities. In past writings, I’ve emphasized that the only authority that can put someone on the federal firearms restriction list is a judge, and so that these sorts of concerns are best sent directly to the cops, not to a school administrator or company HR department.
However, a country where more Americans are trained to spot signs of serious, untreated and potentially dangerous mental illness strikes me as a better path than yet another effort to restrict the rights of 40 million gun owners because of the actions of a handful.
Jim Geraghty, “Why Post-Shooting Gun-Control Debates Are So Insufferable”, National Review Online, 2013-09-18
August 2, 2013
First it was bulemia, then anorexia, now it might be “orthorexia”
It’s nice to know that people in the richest culture in world history can still manage to make themselves utterly miserable by obsessing about things:
Picture this: After spending the summer indulging in ice cream and cocktails, you decide to embrace healthy eating. You cut out refined sugar and packaged food-the kind of nutrient-free junk on any doctor’s warning list. Wheat and dairy are the next to go.
People compliment you on your weight loss; your energy levels rival those of Jillian Michaels. But soon your innocent health kick takes a strange turn. Certain foods – even fruits and veggies – begin to seem dangerous, even unclean.
Within months, you’ve whittled your list of “acceptable” foods down to almost nothing.
This unhealthy fixation with eating healthfully is called “orthorexia nervosa,” a term coined by Dr. Steven Bratman, a Colorado-based physician, in 1997. Since then, orthorexia rates have spiralled in tandem with society’s insistence upon knowing every last detail about its food.
Orthorexia (derived from the Greek “ortho,” which means “correct”) often begins with a noble impulse – to get fit or eat organic – that grows into a self-destructive obsession where fewer and fewer foods meet the orthorexic’s increasingly high standards.
The result is everything from malnutrition to social anxiety as orthorexics avoid restaurants and their friends’ kitchens. At its most extreme, orthorexia can even act as a gateway to anorexia, says Merryl Bear, director of Toronto’s National Eating Disorder Information Centre.
“The gateway possibility is very real because the principles are so similar,” she explains. “Like anorexics, orthorexics prize being pure and in control above all else.” (Orthorexia is currently classified as a form of disordered eating, not a clinical eating disorder, in the Diagnostic and Statistical Manual of Mental Disorders, published by the American Psychiatric Association.)
Since orthorexics value purity, not weight loss, eating becomes a moral act. “A day filled with wheat grass juice, tofu and quinoa biscuits may come to feel as holy as one spent serving the destitute and homeless,” writes Bratman in his book Health Food Junkies: Overcoming the Obsession With Healthful Eating (2004).
H/T to Nicholas Packwood for the link.
Update: Colby Cosh was quick to send me a link to a piece he did on this topic more than a decade ago:
Since becoming a physician, Dr. Bratman has seen many people like his own young self — and some who are worse off — flirting with disaster by depriving their body of vital nutrients. The fads of his youth, far from disappearing, have survived and grown in number: there are even “Breatharians” who believe food to be wholly unnecessary. A few years ago Dr. Bratman coined the phrase “orthorexia” — merging Greek ortho-, meaning righteous, with the stem familiar from “anorexia” — to describe a pathological attachment to dietary theories.
“I never intended the term to be a serious diagnostic entity; you wouldn’t go to a hospital with ‘orthorexia,'” he says. “It’s informal, like ‘workaholic.'” The idea has nonetheless stirred controversy: a Yale University physician sniffed in one critique that “We’ve never had anybody come to our clinic with orthorexia.” Yet fanatical attachment to dietary theories can indeed be hazardous. Macrobiotic diets caused a string of deaths in the 1960s and had to be modified; “metabolic” treatments for cancer, usually involving fasting, occasionally turn disastrous; and vegetarians and vegans must monitor themselves for certain vitamin and mineral deficiencies. In September, an Armenian couple in Surrey, England, were convicted of starving their nine-month-old daughter to death on a “Fruitarian” fruit-only diet.
“People become orthorexic by falling in love with a dietary theory,” says Dr. Bratman. “They run across an idea like macrobiotics or raw-foodism, and embrace it like a religion. We’re not talking about common-sense rules of healthy eating, but theories which reject whole classes of foods and make spontaneous eating [impossible]…There’s a personality type, an obsessive type of person who is prone to embrace them in a quasi-religious way.” This can result in an enticing sense of moral superiority, sometimes coupled with the euphoria associated with partial starvation. But orthorexia also brings crippling feelings of unworthiness after the inevitable slip-ups, when the true believer succumbs to a cookie or a pizza. “There are similarities with anorexia,” he says. “An important one is that anorexics feel like they’ve done something evil when they gain weight, something morally wrong rather than merely unhealthy.” Similarly, the sure sign of an orthorexic is that he associates unhealthy eating with a sense of sin.
July 23, 2013
The rights of the mentally handicapped
In the Washington Post, Theresa Vargas covers the struggles of Margaret Jean “Jenny” Hatch, who is fighting a court case to be allowed to take greater control of her own fate.
It wasn’t her turn to talk, but early on during a hearing that will determine the limits of her independence, Margaret Jean Hatch stood up in a Newport News courtroom and cut the judge off in mid-sentence.
“I don’t need guardianship,” she declared. “I don’t want it.”
“Remove her from the courtroom,” the judge demanded.
“Judge, she’s very upset with this,” the woman’s attorney began.
“Don’t do it,” Hatch pleaded.
Hatch, a diminutive blonde known as “Jenny,” learned to read at the age of 6, has volunteered on political campaigns (always for Republicans) and once, after finding a job she wanted, showed up repeatedly until she got it. She also has Down syndrome, an IQ of 52 and tends to shower affection on strangers as well as friends.
The details of Jenny Hatch’s life have come under scrutiny in a complicated guardianship case that is pitting her wishes against those of her parents and testing the rights of adults with disabilities to choose how they live. The 29-year-old wants to move in with friends and continue the life she had, working at a thrift shop and riding her bike everywhere. Her parents want her to remain in a group home, supervised and protected.
H/T to Tyler Cowen, who writes:
On the basis of what I can glean from this article, I vote for Jenny […]
This is a much-neglected issue, and not just for Down Syndrome individuals. At a time when Edward Snowden, drones, and Gitmo are leading many people to reexamine many civil liberties issues, this one ought to be put on the table as well. It needs its Radley Balko. Ask yourself a simple question: if you don’t require guardianship, and yet have been placed under the legal guardianship of another, practically speaking how strong are your rights? What chances of amendment or redress do you really have and in the meantime how can you represent yourself?
Update, 6 August: The Washington Post reports on the outcome of the case.
In a victory for the rights of adults with disabilities, a judge declared Friday that a 29-year-old woman with Down syndrome can live the life she wants, rejecting a guardianship request from her parents that would have allowed them to keep her in a group home against her will.
The ruling thrilled Jenny Hatch and her supporters, who included some of the country’s most prominent disability advocates.
“Oh my God,” Hatch said over and over again, shedding tears. “I’m so happy to go home today. I deserve it. It’s over. My God, it’s over.”
[…]
Legally, Hatch’s case came down to two questions: Was she an incapacitated adult in need of a guardian, and, if so, who would best serve in that role — her mother and stepfather, or Morris and Talbert?
But for national experts on the rights of people with disabilities, several of whom testified on Hatch’s behalf, the case was about much more. It was about an individual’s right to choose how to live and the government’s progress in providing the help needed to integrate even those with the most profound needs into the community.
In the end, Newport News Circuit Court Judge David F. Pugh said he believed that Hatch, who has an IQ of about 50, needed a guardian to help her make decisions but that he had also taken into account her preferences. He designated Morris and Talbert her temporary guardians for the next year, with the goal of ultimately helping her achieve more independence.
