Loneliness and Absence in Psychopathology.

IF 1.3 2区 哲学 0 PHILOSOPHY
Joel Krueger, Lucy Osler, Tom Roberts
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引用次数: 3

Abstract

Loneliness is a near-universal experience. It is particularly common for individuals with (so-called) psychopathological conditions or disorders. In this paper, we explore the experiential character of loneliness, with a specific emphasis on how social goods are experienced as absent in ways that involve a diminished sense of agency and recognition. We explore the role and experience of loneliness in three case studies: depression, anorexia nervosa, and autism. We demonstrate that even though experiences of loneliness might be common to many psychopathologies, these experiences nevertheless have distinctive profiles. Specifically, we suggest that: (i) loneliness is often a core characteristic of depressive experience; (ii) loneliness can drive, and even cement, disordered eating practices and anorectic identity in anorexia nervosa; iii) loneliness is neither a core characteristic of autism nor a driver but is rather commonly experienced as stemming from social worlds, environments, and norms that fail to accommodate autistic bodies and their distinctive forms of life. We aim to do justice to the pervasiveness of loneliness in many - if not all - psychopathologies, while also highlighting the need to attend to psychopathology-specific experiences of loneliness, agency, and (non-)recognition.

精神病理学中的孤独与缺席。
孤独几乎是一种普遍的体验。它在患有(所谓的)精神病理学疾病或病症的人中尤其常见。在这篇论文中,我们探索了孤独的体验特征,特别强调了社会商品是如何在缺乏的情况下体验的,这涉及到代理感和认可感的减弱。我们在三个案例研究中探讨了孤独的作用和经历:抑郁症、神经性厌食症和自闭症。我们证明,尽管孤独的经历可能在许多精神病理学中很常见,但这些经历仍然有其独特的特点。具体而言,我们认为:(i)孤独往往是抑郁体验的核心特征;(ii)孤独会导致甚至巩固神经性厌食症患者的饮食习惯紊乱和厌食症特征;iii)孤独既不是自闭症的核心特征,也不是驱动因素,但人们普遍认为孤独源于无法适应自闭症身体及其独特生活形式的社会世界、环境和规范。我们的目标是公正地对待孤独在许多(如果不是所有的话)精神病理学中的普遍性,同时也强调需要关注精神病理学特有的孤独、代理和(非)认可的体验。
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来源期刊
CiteScore
3.10
自引率
7.10%
发文量
47
期刊介绍: Topoi''s main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a ''dialogue'', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one''s approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one''s own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi''s structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - ''begin'' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the ''topos'', and do not rule out in principle the possibility of topic-less issues.
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