Book Review: The Sociopath Next Door by Martha Stout

Apparently, I’m not a sociopath.5106v842oal-_sx321_bo1204203200_

See, this morning I was placed in a situation of moral hazard.  I was at the hospital having a blood test taken.  This was for a clinical trial that I am participating in.  The nurse just assumed that I had come at the correct time, but I was half an hour early.  The study guidelines stated that the blood had to be taken no earlier than 9.30am, not the current time of 9am.  However, it would convenience me to finish up at the hospital at 9am instead of 9.30am.  I was almost elated; the nurse hadn’t noticed the guidelines.  All I had to do was keep quiet and I would get my way and be happy.  Except, I’ve worked in research in the past, I know how serious following protocols are: this nurse would certainly get in trouble with his supervisor.  *sigh* I really, really wanted to leave the hospital earlier.  But I didn’t want this guy to be in trouble for this.  So I told him.  He checked the guidelines and realised the mistake he was about to make, and told me I had to wait for 30 minutes longer before I could leave. Continue reading

Anger Inside and Outside

Hello readers,

In the interests of keeping my site fresh with new content, I’ve decided to start blogging about the various therapy related ideas that come into my head.  These are generally just my thoughts about a particular topic, article, or book that I have read recently.

Have you ever seen that animation of the ballerina silhouette pirouetting?  Where one cannot tell if she is turning clockwise or counter clockwise?  If you observe her long enough you can actually control which direction you would like her to spin. It’s a fascinating example of how our minds can shape our perception with the prejudices we bring to them subconsciously.  Especially when one considers that one can decide whether or not to see the ballerina turning towards oneself, or away.

Anger is an emotion that works just like this animation.  One can decide if the anger is directed away from you or towards you.  For example, Bert has a habit of leaving his car lights on and one morning he attempts to start his car only to find it won’t start.  Bert initially thinks about how he only just recently had his car serviced.  He flares up in anger at the mechanic, cursing his supposed incompetence.  Then just as he was about to call the mechanic to give him a piece of his mind; Bert notices that his car lights were left on.
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Hope for Agoraphobics

living-in-fearMood dependent behaviour refers to the state of mind when a person can only take action if they feel capable of it, even though they are otherwise completely capable of acting. It might be putting off doing an assignment, it might be procrastinating about preparing a healthy meal, it might be as simple as waiting until the house is empty before emerging from one’s room. It can be hard for a person to understand this if they have never felt so small and miserable before to find such ordinary daily activities so overwhelming. Ridicule or condescension are common reactions when opening up to someone about facing such struggles. Failing to find a compassionate ear results in an unwillingness to attempt to open up again in the future, adding an extra layer of loneliness and despair to the experience. When one is this powerfully affected by one’s mood, it can feel preferable to hide alone or to starve rather than to ever face the terrifying world that lies beyond the front door. Continue reading

The Philosophical Case Against Anti-Depressants

Anti-depressantsWhile 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

The Good in Feeling Bad

The good in bad feelingsOne 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

The Philosophical Therapeutic Process

Hubble_Telescope_PhilotherapyNever 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

Why Honesty Matters

thomas-jefferson-quote-honesty-wisdomWhen asked what the most important component of mental health is my first three answers are honesty, honesty, and honesty. More specifically, I am talking about self-honesty, honesty about other people, and honesty to other people. However, the biggest challenge in any relationship is to be completely honest with another person. The feeling of “walking on eggshells” around someone close to you is so common that it’s hard to find anyone who does not relate to being too scared to be open and honest with someone close to them. Why is honesty such a big deal? Why is honesty so hard? How can honesty improve one’s life? How can honesty improve one’s relationships?

In Isaac Asimov’s 1950 book, I, Robot, a manufacturing mistake created a telepathic robot. Because Robots were strictly illegal on Earth, the company was concerned for the public’s reaction if it ever got out that robots could now read minds, so they hushed it up and allowed only a handful of specialists to examine the robot to figure out what had gone wrong in its manufacture to create a mind-reading robot.

Three researchers interviewed the robot, which they named Herbie. One found it to be a mathematical genius, the other a mathematical imbecile, and a third, a female psychologist was informed by Herbie that a man she had a crush on secretly admired her. The psychologist was jubilant to be told by the robot that it had read the mind of the man she liked and all her romantic fantasies were true: He wanted her, he admired her, he was single, and wanted to start a romance with her.   Later, the psychologist was devastated and humiliated to discover that this man did not actually think any of these things. The telepathic robot had lied to her about everything.

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The Lost Cause of Depression

I know someone, a man who is deeply unhappy. He is miserable and, judging from how well he takes care of his body, he is someone who does not care if he ruins his health and dies early. He has suffered from depression for years and often talks about how he will overcome it. However, I have not seen any real effort on his part to overcome his depression. Despite his stated intentions to get better, I cannot help but wonder if maybe there is something important that he is getting from depression, something so valuable that he does not want to take the risk of losing it? What benefit of depression is he getting? What incentive does he have in fervently avoiding anything that would help improve his condition?

In many cases, depression is a result of fighting a battle that cannot be won. Trying to get meaning out of a meaningless job, trying to appease an abuser, trying to change a person into someone else—these are common examples of unwinnable battles people fight for years that drive them into depression or “learned helplessness”. In essence, the problem with these cases of depression is not that the person has given up, but that they have not given up. If they gave up on their impossible task, they could focus their energy on something far more productive and likely to fulfil them. Continue reading

Five Things To Consider When Choosing a Therapist

key-to-my-heartWhen you find yourself in a state of prolonged psychological distress, it can be overwhelming just thinking about getting professional help. Add to this the dilemma of trying to be sure that you’re actually investing your time and money wisely when you finally do choose a therapist. It can certainly be a daunting task, even more so if undertaken during a time of stress.

There are many factors to consider when selecting a therapist and which therapist to use. This article is by no means exhaustive, and these are mostly issues I’ve had in the past when looking for a good therapist for myself, as well as issues clients have brought up with me about their experiences in searching for a therapist. Certainly, there are many excellent therapists out there working in a variety of different contexts; however, to claim there aren’t dangerous, useless, or outright predatory therapists out there, as well, would be misleading people. Here are five concerns I think anyone seeking therapy ought think carefully about before committing to a therapist.

 1. Not all therapists are equal

The first thing to consider when choosing which therapist is good for you is to acknowledge some basic facts: Therapists are people and therapy is a highly personal experience. No two therapists are equal in quality, skillset, and experience. Some therapists are better at dealing with depression, while others will be better at dealing with relationships. Some therapists have a strong moral code (not necessarily religious), while others are moral relativists. Some therapists also have their own issues- a therapist might feel unreasonably envious of pretty women and can’t listen compassionately to a pretty woman talk about how significant her problems are. These therapists might pretend to care, may even do a convincing job of pretending to care, but it is essential that a therapist genuinely cares and does not simply act caring because they are paid to. Your therapist should see you as a whole person, deserving of sincere compassion and understanding.

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Why Your Childhood Matters

A comNosce te ipsummon question people ask is where their problems come from. Why do they have sudden panic attacks at work? Why do they yell at their spouse when they don’t want to? Why do they lie when they mean to be honest? Why do they tell people get lost when they really want them to stay? Why do they choose to spend so much time with people who cannot help them to be happy? Why do they not have the motivation to get up in the morning to deal with their problems? The root of all these problems lies in childhood.

This answer appears surprising to many people, though. Most people tend to assume the reason why they feel uncontrollably sad, angry, or guilty is because of the situation or person immediately facing them. In fact, they often think it is all to do with the person or problem facing them and not anything to do with their childhood at all. The other person or the situation is making them feel sad, making them feel angry, and making them feel guilty (See “Who Makes You Feel?”). They are helpless puppets responding to the behaviour of people and situations around them. The idea that their now long distant childhood had something to do with it is actually far from their minds, if it is even something they are aware of as being a factor in their present unhappiness.

How do events that happened to them so long ago continue to affect them? Continue reading