RIDE THE TIGER | The Genetics of Mental Illness | PBS

http://www.pbs.org/ride-the-tiger/home/ RIDE THE TIGER Genetics plays a pivotal role in diagnosing mental illnesses. Scientists now believe many …

RIDE THE TIGER | The Genetics of Mental Illness | PBS

Nice.

and my Comment.

When it comes to mental illnesses, we are scared. I don’t think there’s anything more generally frightening than having a mental disorder. At least if you get cancer, or some sort of terminal illness, you know what the fear is: It’s that you’re going to die, actually cease body functioning dead.

When it comes to mental issues, the fear really is that we don’t know what the hell is going on. Not only the person who might have mental issues, but the empirical scientists who are studying it and trying to treat it, really have no clue what’s going on. Despite any of the arguments, this is a fact that can’t be denied — or, it can only be denied through repetitive assertion of progress pressed against hope.

I gotta say, whenever I hear things about how medicine or science might be progressing in the understanding of mental issues, I get kind of excited.

Even treatment options, some of them seem really exciting and helpful. when a treatment makes sense to me I get excited about learning it and helping someone with it, for sure.

Yet, there’s always the sour with the sweet in mental health. This is to say that however excited I might be about whatever new thing that someone is telling us about having to do with mental illness, knowledge of it, treatment of it, once I begin to explore what these people have to say, I inevitably realize that they’re 80% bewildered.

This kind of snake oil approach to mental health, where the placebo effect is functioning on such a grand scale, using statistics and headlines and basically driving good news off of the fear that just exists everywhere around mental health, really drives my philosophical work, but as well really, drives me to want to be there for people that are reaching out for help.

The Nay-Sayers.

Part of what I feel makes me genuine and effective as a mental health practitioner, if I say so myself —

— as I am saying so myself, but colleagues and instructors and mentors have said things very similar so I’m not basing this off of my own ego — that is, not entirely!!! —

– is that I understand the need to believe, but I also try to filter out the bullshit. But not only this; I feel one of the significant things to helping people with mental issues is involved with the attempt to realize that there is no clear reconciliation between mere belief and bullshit, which is to say, there is no sorting it out except in the way that someone actually sorts it out. There is no “pure belief”, and then the truth that lay behind the “pure bullshit”, when we’re approaching it in a certain light.

And I’m speaking to those who would be offended by me talking about the truth of the situation being that the scientists in this video, indeed the video makers, are trying to give us a certain amount of hope. The short video is really kind of saying like, hey, this terrible mental disorder has some sort of foundation in genes, and we’re working out to sort out just how that might be the case so people in the future, future generations may not have to deal with it.

Ok.

However, what they’re really saying is that they don’t know what the hell is going on.

I know that mental health relies heavily on a person’s belief, not only about themselves, but about the world, and about whether or not someone might be able to help them.

The reason why these scientists will not be able to find a gene that has to do with bipolar, or really any sort of mental disorder, is because of the history of mental disorders, which is to say, the way that “scientist/psychiatrist” came up with the idea that there must be something similar to mental disease as there is physical disease.

If I break a bone in my body we can point to the bone and we can say, there it is, and this is how we fix it.

Mental health, and mental disorder, is more like a person sitting in a room coughing. What is the cause of their coughing?  is it the smoke in the room? Is it the vapors coming off of the oil freshly painted walls with no windows? Is it the cilia in the lining of the lungs? Is it that they just took a bong hit and they’ve never smoked weed in their life? Is it because they smoke too much weed throughout their life? Did a fly just fly down their throat?

Now, this is a loose analogy, but it goes to the point of the difference between a physical disease and a mental health disease: 

There is nothing that is bipolar that we can truly find. It’s just a name that we give to a bunch of people that say certain things about their experience.

If you had 100 people called bipolar from whatever objective kind of disorder name that we wanna give them, and you go to talk to each of these hundred people about what is happening with them, you’ll find that there’s 100 different types of bipolar, and at one end, the person’s description will look nothing like the person at the other end. 

In mental issues, the thing that drives them together to cause scientists to look for a gene behind the mental illness is utterly one of faith. And not in the bad way you are thinking, by the way.

As we go down this route, because for sure science will continue going down this route, what will happen is you’ll have a whole group, perhaps a whole generation of people, that are calling themselves bipolar, that is are understood as bipolar, or any other mental issue, all going towards this science of curing the problem, and what will happen is a lifetime of just as much problem as they had before. It might be a different set of problem, it might appear a little bit differently than 20 years ago or whatever, but it’ll just be another set of problems.

The perfect example is what happens to people with the more acute mental disorders who take the antipsychotic medicines for their schizophrenia or their bipolar or whatever. After a time their body starts to react in certain ways. In general, they call this problem tardive dyskinesia. In fact, it is so prevailing now that we have advertisements on the TV on cable on the Internet marketing more medication to help people with their tardive dyskinesia that they’ve gotten from taking medicines for their “bipolar”.

In an ironic twist, it is actually the scientists who are the naysayers. They are saying “no” there is a thing an actual disease of the human body called xyz mental illness.  Their faith, leads them to solve one problem, and then another problem opens up. But of course, it may be easier to deal with the second problem, but one has to wonder just what does bipolar, or any name of mental disease, is, if it just leads one down a long chain of more problems. 

Solutions.

I think some of the problem that maybe some of my readers might have is that I sound like I’m naysaying all the science and all the stuff that goes into helping people with these mental issues. I am not.

What I’m saying is that I’m a realist. The fact of the matter is that no matter what initial mental illness may present itself, it is just something that the person is gonna have to deal with in whatever way that they’re dealing with it, or whatever way they don’t deal with it. There is not gonna be any magic pill for the people who suffer. There may be a magic pill that gets them 70% of the way, but anyone who suffers from mental issues will tell you that medicines never cure the disease. They only help with getting the person to a place where they’re able to decide that they need to deal with it themselves. And that is good ! Like I said: I am not a hater.

But what does that say about the genetic basis of mental disorder? 

Drugs and Reality

Of course, there’s nothing wrong with doing drugs. I think the question is personal. And I think the question is just, for our modern day, what drugs do I take.

I’m not being sarcastic or ironic, I’m not being pessimistic or cynical. In my blog I try to deal with things as they actually are.

Just as in my practice I try to deal with people as they actually are.

And often, the way things actually are do not match up with the way people actually are.

Maybe that’s the true problem.

🧠🌝❤️

Reality is Not All That We Make It Up To Be

Thursday night’s first hearing will feature firsthand witnesses to the violence at the U.S. Capitol as well as video clips of testimony from top Trump aides.
— Read on www.huffpost.com/entry/jan-6-committee-first-hearing-capitol-riot_n_62a10863e4b06169ca862faf

—— We get to make our own realities.

This is the basis through which all current political worlds can be found to be reducible to the explanatory of mental health.

That is a very common phrase that has become so ubiquitous to our modern reality, we forget it is a post-modern ideal. From a counseling and mental health standpoint yes, we make our own realities through making meaning.

However, a very simple and basic truth of it is, sure, we get to make our own worlds, but at some point the truth of the universe, big-R, REALITY is coming in and you are going to have to deal with it.

The way that mental health becomes explanatory is happens next.

Those who stick to the total idealism of semantic reality-making get defensive, and double down on the world they have made. This leads to one or both of two things:

  1. Mental break down, or what we like to call an existential crisis. This is where ultimately the person is faced with the truth of their situation and has to deal with it.
  2. Violence.

This is mental health, not an existential issue. An existential issue has to with with item #1. The true issue has to do with both items.

That is to say, how do we ethically reconcile our want to enact violence for the righteousness our ethical worlds?

Rp and comment on Ontological Mathematics & Theory of Everything 3b: The Meaning of Tautology

What language carries meaning, and how is it defined? Are tautologies meaningless, or meaningful? How does a tautologous system compare to an …

Ontological Mathematics & Theory of Everything 3b: The Meaning of Tautology

/—
What a nice education!

My work is primarily about the epistemological condition of the two routes, and how that applies to activity in the world.

Though I never really thought about it in the way that this guy is putting forth, and I’m not haven’t been very familiar with Godel. however, his discussion about tautology and axiomatic Systems really support what I’m talking about when I talk about orientation.

Enjoy!

And. Happy resurrection day!

WW3 ? Do it. Let’s stop being wimps and stand up to this bully.

apple.news/AYZ_jwbi5SVOS4tEoJKdm9w

Putin is not going to stop.

If we stand back, worried as we are about out really good US life, we may end up losing it anyways. And at the cost of a continent. Our privilege is tested.

Granted, Ukraine has a little to see repercussions of it’s not joining the UN. And it’s own complacency and privilege.

However: Putin. Is. Insane. And for a good word: evil.

We should not be afraid of using a true name when it is appropriate.

NATO, US, Stop being a wimp and stand up to this billy !

X

Narcissist Putin Puts Nuclear Forces On High Alert Amidst Paranoid Delusion

Ukraine’s delegation arrived on the border with Belarus for scheduled talks with Russia, as Western sanctions put pressure on the country’s economy.
— Read on www.huffpost.com/entry/putin-nuclear-high-alert-tensions_n_621c53eee4b0afc668c2997b

—- The explanatory power of mental health can no longer be set aside. Or, it can only be denied.

When the narcissist’s world begins to be challenged, he will up the stakes and go all in, because that is what is actually happening to his gaslit world: it is actually being attacked by those powers that he has been attempting to control.

His identity, thus his world — since that equation is what constitutes narcissism — sees his death on the horizon and begins to behave frantically and out of fear. But he does not know it as fear, again, because ignorance of others’ right to Be is also part of narcissism.xx

Rp and Comment on if Can consciousness be simulated?

David Chalmers in his book: Reality+: Virtual Worlds and the Problems of Philosophy, eventually gets around to addressing the 800-pound gorilla in …

Can consciousness be simulated?

—-
The Two Routes version of the problem:

Reality can only be encountered and negotiated. If reality arises beyond that scope, it merely verifies the truth of the initial statement of reality as what is happening.

consciousness arises as it does, having properties that appear in whatever manner that we deal with in what ever way we do, just as everything else also deals in the same way; that is, in the manner that it does.

However, this does not argue that it has no value, cannot be known as a means to get something else done, or is a moot point.

The Real question hudden within the question of consciousness has to do with what we can use it for.

Encasing the Real question is that true question, the question that spoils the party, and grabs people up to attend a different party. Most people at the party, though, will think that the party’s over and think that they have to go home. But in actuality there is another party that they’ve just missed. 

Because the whole discourse on consciousness is nothing different than having a discourse about television sets, atoms, computers, parties, or shirts, or even fashion or hearing aids. As we may want to know what a hearing aid is in its reality, what we are really asking is how we can use it to establish ourselves in the world as a known being; we are equating thus being with doing.

Im not going into all of the extended possibilities here, though.

This is also to say that such discussions about what consciousness is whether or not technology one day will be able to embody consciousness, is really interesting. Things that arise in reality are interesting; this is true.

This is why we can say that no one really cares about what it’s true because it’s not very interesting. And in general, if I’m in any sort of career that Hass to do with thinking about philosophical subjects, I’m probably not gonna be very interested in finding out the truth of what I’m doing and report on it. The simple reason is, once I begin to report upon what I’m doing, I’m probably not gonna end up making very much money from it or be able to pay my rent and have social credit. Because what I may be doing, is doing that is not only very interesting, but is very important.

In as much as I would have to talk about the interest that is involved in what I’m doing, I lose interest, credit, and this has to be very important and interesting because I wouldn’t be doing it unless it was.

Rout.

The key situation involved in the two routes has to do with a recognition of what is actually occurring. And this has to do with knowledge. It doesn’t really have to do with what I do when I go out with my friends at night. Or what I do to make a living. It has to do with the truth of the situation. Whether or not I get intoxicated from drinking beers and have fun with my friends is not as interesting about all the details about the truth that I went out last night and drank some beers and had fun.

So it is, the catch with reckoning epistemology to find out actually what is happening truthfully in our academic efforts, is that I’m not making an argument to say that there’s something wrong with the reality of the situation. I definitely Am not suggesting that we don’t deal with reality every day, or that we shouldn’t have to, or that we don’t have to because there’s another way to be.

Offense.

What really grates on peoples nerves is that if I say that there’s nothing wrong with the reality of the situation, it often tells people that I’m making an argument about what is true or false, and then they will tell me a bunch of things that’s really wrong with reality. Such as gangster dictators invading a country that they have no business in. 

😁. Of course they will. And inasmuch as their interests are very important they indicate that they are oriented in reality to find the truth of being.

Upon reckoning what is actually happening, though, our relationship with technology changes, And the question posed here, in the link, is changed at its root.

That’s all for now.

xxx

Rp and comment on the Foundations of the Gospels: Q, L, and M – An Overview and Critique

In the world of biblical studies there is the argument known as Q (and L and M) which asserts the common material to Matthew and Luke comes from oral…

Foundations of the Gospels: Q, L, and M – An Overview and Critique

—-

Paul Hesiod, as usual, lays out a nice opening to the Gospel context in material philosophical history.

In light of the general discussion that he introduces us to by his post, A deeper discussion is opened up as to different ways to see, to view, and ultimately know what the issue of Q entails.

One so interested in a a discussion about epistemological bases of history in the context of the Gospels, might be interested in:

The Moment of Decisive Significance

Team, Agency, Idealism and Philosophy

“When one speaks about a thing, she does so vicariously.”

—- Cedric Nathaniel.

Team Work

I think I’m just naturally rebellious. I’m not at heart a joiner.

I can, though, be a team player. In fact, I love where I work primarily because we have such a great team. However, I feel that a team is a group of people who all have a common goal, even while they may not have a common general philosophy behind what we do as a team toward that goal. We definitely do not share a similar ideology or belief about what it is we are involved with or what it means. Quite remarkably, we share a common purpose as a motion of what we are doing. We work well as a team because we share the common bond of what we do together.

I’d have to say that a team is the name for a motion of a group of people who feel a sense of camaraderie around a purpose. Even if that purpose is philosophically indistinct.

My Issue with Society, or the Ideal of the Social

I am, somehow, involved with society and social things, even as I would say I’m not a very social person. My therapeutic work as a counselor has something to do with society, as a sort of underpinning, only spoken in certain context specific to the client, primarily concerned with the person or people in front of me and not theories or ideologies.

Yet, my philosophical work is not social, neither is it about a person, the person, or people. I have to use these words and indeed I talk about them and they are involved with my work; however, I feel if I use these words or invest myself too much into the objects that these words are supposed to be indicating as a substrate (subjects), I cannot help but to feel naturally resistant.

That is the critical posture despite belief.

I feel that being human, being part of society, dealing with people and the world, it’s just some thing that happens. It is a kind of given that has nothing to do with whether or not I’m using words about them or making theories, asserting my agency about how they might fit together, what they are, or what we’re supposed to do about them.

Does God Exist?

Reference my approach on the issue of God‘s existence.

Recently, I was come upon by a person and a discussion with them that comes every once in a while, but routinely.

The question that will come out is, “Do you believe in God?” Or similarly, “Do you believe that God exists?”

My answer was met with a blank stare and look of confusion from the other person.

My answer: “ The existence of God has nothing to do with any effort I make. God‘s existence has nothing to do with my belief. Belief, I feel, is overdetermined. I use the word ‘belief’ very intentionally, in the sense that “I believe I might play guitar today”, or, “I believe that this coffee is too cold”. I do not use the word ‘belief’ as indicating anything that has to do with the truth of some thing, some supposed or proposed object of the question. For example, I do not believe that the chair exists. But likewise, any discussion about the theory of existence does not require my belief. Rather, I would believe something within the discussion with reference to the discussion that already exists or is existing by virtue of the fact that we’re having the discussion.

So it is: I do not believe that God exists.

But if I say that to a person that’s asking me whether I believe that God exists or whether or not I believe in God —which I see is basically the same question despite philosophical dissections — what will happen is that the person will routinely misunderstand what I’m saying. I

So, in my effort to try to be clear to this person about what I’m saying, I simply tell them that I have no belief about god whatsoever, simply by virtue of the fact that God‘s existence has nothing to do with whether or not I believe in it (him,her). And I might add, in the same way as your existence has nothing to do with whether or not I believe that you exist.

Prior Categories

If we understand anything about what people have said philosophically over the years, it is a plain fact that I have to somehow deal with the categories that are already there. It has nothing to do with whether or not I believe they exist; it has more to do with whether or not I feel that those categories are accurately representing the situation in which I find myself.

Note: The categories have to do with the situation in which I find myself.

This is different than what I see is most philosophers discussing. Most philosophers, most essays books treaties arguments speak of categories as if they exist independent of other things. And so the discussion or the argument revolves around a very subjective, phenomenal existence: the phenomenal agent is able and is justified in distinguishing things in themselves apart from other things. This despite what argument they might be making or what category to which they apply themselves.

So it is that in dealing with this situation, I find difficulty at every turn calling myself a philosopher. My assertion mostly fails at every juncture. I understand intuitively what I mean, but as I go to engage philosophically with what society or the larger group of people who are supposedly involved with Philosophy understand as Philosophy, I find myself at an impasse. I find myself unable to move. I feel it in a very regular way, as I put it, probably because I’m not a joiner. Idealism is not really my thing.

The Epistemist

I have to find someway to identify what it is that I’m involved with. I find most of the given philosophical categories are so well assumed, that I am excluded, in the Kantian scheme, a priori and synthetically.

I am involved with knowledge. No matter what else is going on, everything has to pass through knowledge. It doesn’t matter so much whether that is a phenomenon; indeed I would have to say it is indeed a phenomenon, but then also we’ve already found out everything there is about the logic of phenomenal existence as a category. If you would say we haven’t then I would say you are either just beginning or missed something. Then perhaps we should have an discussion. I’m not sure…

Nonetheless, epistemology would be the usual way that I might identify myself. But I also find that if I start saying ‘epistemology’ there is a whole set of presumed and assumed history about what I’m talking about and what I’m doing.

I am going to try and use a new term:

The Epistemist

This has to do with everything that can possibly exist, be talked about, be known, and must arise in knowledge and discourse truly. 

As well, because I think when we start to talk about “philosophy of…” some thing interesting, we have necessarily fallen into a discourse and understanding that already exists, and thereby excludes what we’re really talking about as a subject of knowledge. So, what an Epistemist deals with is truth Philosophy.

It does not propose a philosophy of truth, because it is already dealing with everything that can be exist by virtue of the fact of addressing knowledge truly.

What Do We Have?

A philosophical method.

I have an issue with conventional philosophy: the method it assumes to make its statement that the problem of the criterion is generally figured to be the main problem of epistemology, is a real philosophical issue. So, because we can indicate the method as redundantly involved with the problem it poses, I must disagree to the basic premise that is going unsaid. Namely, that there is a knowable center of knowing from which knowledge can be said to be knowledge.

However, my extended discussion is not this post. I really mean to show how this conventional philosophical method extends and plays out all across every aspect of knowledge that figures itself to be philosophical.

And here is an example:

The Problem of the Criterion: A Christian’s Thoughts – The Council — Read on spirited-tech.com/2021/06/02/the-problem-of-the-criterion-a-christians-thoughts/

The issue that I’m pointing out is that there really is no distinction between what could be a philosophy of Christianity any proposed Philosophy and argumentation about it.

This is the problem is the criterion: There is no criterion. Which is to say, the criterion is the proposal itself, what I call “redundant”.

And in comparison, we might even suggest that Christianity is being more honest in where it gets its idea for its proposal, because at least these Christian apologists say that there is an intuitive understanding of God that is informing our ability to make statements and arguments. In a strange way, I think this is more honest than what more academic philosophers would say about ideology or politics or any other topic. Even the Michel Foucault users – and I like Foucault – are unable to admit such a simple idealism at route to their discussion.

So it is that I say when we talk about what is actually occurring, what knowledge actually is, what epistemologically must be the case, I feel that these philosophical ideals really fall drastically short.

And if you’re interested you can look past into my blog, and maybe even read some of my published material.

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