While one often comes across articulate and well-argued articles criticising anti-depressants from a medical or efficacy point of view, one seldom comes across the philosophical argument against anti-depressants. It was, in fact, the philosophical case against anti-depressants that convinced me as a teenager that I would never, ever take them for myself, a decision that has been beneficial to me ever since.
I am against their usage both on medical grounds and on philosophical grounds, but I accept that anti-depressants are likely here to stay. Indeed, I would argue we have always had anti-depressants, for what else should we call caffeine, nicotine, alcohol, and opium but traditional remedies for our emotional ailments? People who are feeling low in motivation often indulge in coffee for the caffeine hit. People who lack courage often indulge in alcohol to shore up their nerves. People who are miserable will often indulge in excessive amounts of sugar to give themselves a rush. Everywhere, we have people self-medicating on different substances in attempts to battle their moods and unwanted feelings. Anti-depressants are not anything new, they’ve been with us all along.
In this piece, I am going to ignore all the medical and efficacy arguments, not because I do not think these discussions are not important, but because I believe the philosophical argument is the strongest of the three. For the sake of argument, I will assume that anti-depressants actually work precisely as intended: that they alleviate sadness, depression, grief, and malaise effectively and without significant side effects. I make this assumption not just for the sake of simplicity, but to better illustrate why we should be wary of them. I believe the better anti-depressants work, the stronger the philosophical case against them. Continue reading
One of the most misleading and confusing distinctions people often make with emotions is to divide them into two groups: good feelings and bad feelings. Good feelings might include joy, pride, curiosity, warmth, confidence, concern, or trust and bad feelings might include anger, fear, jealousy, guilt, despair, grief, or hate. While certainly there is wisdom in distinguishing between the pleasant emotions and the unpleasant emotions, calling the unpleasant emotions “bad” is quite incorrect. All of our emotions, and the combinations of emotions that we can experience, have some survival benefit. This point is important: if any of our emotions were hazardous to our survival, then they would not be passed onto future generations.
The fact that so called bad or negative emotions such as pain, fear, grief, sadness, and guilt exist indicates that they are very important for facilitating human survival. There is a rare genetic disease where a person is born without the ability to feel any physical pain. The life expectancy of these people is typically only about 20 years. They often die from serious burns that become gangrenous, and because they don’t feel any pain, they do not realise they have even burned themselves until it is too late for treatment to save them. Here it becomes clear that having a painless life will in fact also be a short life. Likewise, a person who never feels guilt will quickly find themselves locked away in prison or hated and scorned by the community, while those who do not feel fear will end up a delicious meal for a bear or in a serious accident because they did not take proper precautions. There are clear survival benefits for having pain, fear, and guilt. However, for the emotions of sadness and grief, the link between these emotions and increased chances of survival is a bit more complicated to understand. Continue reading
Never been to therapy before? Wondering how it can help? Curious about the therapeutic process? Each year, tens of millions of people seek therapy for a variety of reasons. Not all therapists are the same, though; there are many different schools of thought. Even within the same school, each therapist is unique in their approach to the therapeutic process. Philosophical therapists were arguably the first therapists in history, but are relatively few in numbers of practitioners today compared to the mainstream schools like behaviourism, psychoanalysis, and gestalt, just to name a few. Because philosophical therapy is different to most of the other schools, I have written this article to cover the most basic process of the philosophical therapeutic process.
Questions, Questions, so many Questions
The role of the philosophical therapist is to ask you questions about yourself. They might sometimes provide you with some terminology and jargon and this is merely to help improve your ability to understand yourself and to communicate better in the sessions. These questions will often appear obvious. Sometimes the therapist might ask you if you feel angry, to which you might respond with, “Well, of course, I am feeling angry!” You might be thinking at the time that this is a silly question, but for the therapist, this is a very important question to ask. On the topic of anger: some people do not know if they are experiencing anger. I have come across people who have been red in the face and shouting, but later on, when questioned about this, said they did not feel angry at all. So sometimes obvious questions like this will be asked just so the therapist can get an idea of how self-aware the client is. Continue reading