创造一个新的世界:查普曼谈我们在做什么,谁包括在这个项目中

IF 2.6 0 PHILOSOPHY
N. Jones
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引用次数: 0

摘要

至少对我们中的一些人来说,查普曼的《批判精神病学批判》实际上代表了一个姗姗姗姗来的对Szaszian精神病学遗产的道德和伦理风险(以及伤害)的阐述。也就是说,一个二元框架直接区分“躯体”和“心理”(或者,对某些人来说,社会制造)条件。查普曼以重要的方式阐述了这些风险,例如,对-à-vis更广泛的残疾群体的影响,与神经多样性相关的身份,以及变性社区等。隐含的,但不太明确地说明,是客观主义,Szazsian政治甚至在(精神)服务用户/幸存者活动家内部和之间发挥作用的方式,即在事实上抹去持续的和复杂的(功能或如查普曼所说,认知)残疾。有时,这也出现在以医源性干预制造残疾为前提的论点中(例如,我们认为长期精神病实际上是由抗精神病药物引起的持续神经损伤引起的生物学状况),以及相应的主张,即在没有此类干预的情况下,精神病等病症要么会自行解决,要么代表“精神转化”的机会(Grof & Grof, 1986)。在不以任何方式淡化医源性伤害(实际上涉及所有医学领域)和一系列经历(一些短暂的、精神上的或其他方面的转变)的现实的情况下,问题仍然是那些残疾实际上影响深远且太“真实”的人的命运。在包括美国在内的许多国家背景下,这些人最有可能最终被机构化、转机构化、监禁和/或降级为极端贫困和被剥夺政治权利的生活(例如,Cohen, 1993;拉姆齐,斯图尔特,康普顿,2012;Reiter & Blaire, 2015;Schoenbaum et al., 2017)。奥卢费米·泰沃对精英抓捕的警告,这是
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Making a New World: Chapman on What We’re Doing and Who is Included in the Project
F or at least some of us, Chapman’s Critique of Critical Psychiatry represents an in fact long overdue articulation of the moral and ethical risks (and in harm) of the Szaszian legacy in critical psychiatry. Namely, a binary framework that bluntly differentiates “somatic” from “psychological” (or, for some, socially manufactured) conditions. Chapman articulates these risks in important ways—unpacking, for example, implications vis-à-vis broader disability groups, identities tied to neurodiversity, and the transgender community, among others. Implied, but less explicitly stated, are the ways in which an objectivist, Szazsian politics plays out even within and among (psychiatric) service user/ survivor activists, namely in the de facto erasure of sustained and complex (functional or as Chapman terms it, cognitive) disability. At times this has figured in arguments premised on the manufacture of disability through iatrogenic intervention (what we think of as long-term psychosis as in fact a biological condition brought about by sustained neurological damage from neuroleptic drugs, for example), and the commensurate claim that in the absence of such interventions, conditions like psychosis would either resolve on their own, or represent an opportunity for “spiritual transformation” (Grof & Grof, 1986). Without in any way downplaying the realities of either iatrogenic harm (which in fact cuts across all areas of medicine) and a range of experiences, some transient, spiritual or otherwise transformative, the problem remains the fate of those whose disabilities are in fact far-reaching and all too “real.” In many national contexts, including the United States, these are the individuals most likely to end up institutionalized, transinstitutionalized, incarcerated and/or relegated to a life of extreme poverty and political disenfranchisement (e.g., Cohen, 1993; Ramsay, Stewart, & Compton, 2012; Reiter & Blaire, 2015; Schoenbaum et al., 2017). Olufemi Taiwo’s cautions regarding elite capture, and it’s
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来源期刊
CiteScore
3.60
自引率
4.30%
发文量
40
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