Что будет, если взять три психически больных человека, которые верят, что они Христос, и поместить их в одну палату?
Спонсор месяца - ВотИменно.Ру, первый в России безрисковый нейминг-сервис.
К неоконченному.
In the late 1950s, psychologist Milton Rokeach was gripped by an eccentric plan. He gathered three psychiatric patients, each with the delusion that they were Jesus Christ, to live together for two years in Ypsilanti State Hospital to see if their beliefs would change. The early meetings were stormy. "You oughta worship me, I'll tell you that!" one of the Christs yelled. "I will not worship you! You're a creature! You better live your own life and wake up to the facts!" another snapped back. "No two men are Jesus Christs. … I am the Good Lord!" the third interjected, barely concealing his anger.
Frustrated by psychology's focus on what he considered to be peripheral beliefs, like political opinions and social attitudes, Rokeach wanted to probe the limits of identity. He had been intrigued by stories of Secret Service agents who felt they had lost contact with their original identities, and wondered if a man's sense of self might be challenged in a controlled setting. Unusually for a psychologist, he found his answer in the Bible. There is only one Son of God, says the good book, so anyone who believed himself to be Jesus would suffer a psychological affront by the very existence of another like him. This was the revelation that led Rokeach to orchestrate his meeting of the Messiahs and document their encounter in the extraordinary (and out-of-print) book from 1964, The Three Christs of Ypsilanti.
Although by no means common, Christ conventions have an unexpectedly long history. In his commentary to Cesare Beccaria's essay "Crimes and Punishments," Voltaire recounted the tale of the "unfortunate madman" Simon Morin who was burnt at the stake in 1663 for claiming to be Jesus. Unfortunate it seems, because Morin was originally committed to a madhouse where he met another who claimed to be God the Father, and "was so struck with the folly of his companion that he acknowledged his own, and appeared, for a time, to have recovered his senses." The lucid period did not last, however, and it seems the authorities lost patience with his blasphemy. Another account of a meeting of the Messiahs comes from Sidney Rosen's book My Voice Will Go With You: The Teaching Tales of Milton H. Erickson. The renowned psychiatrist apparently set two delusional Christs in his ward arguing only for one to gain insight into his madness, miraculously, after seeing something of himself in his companion. ("I'm saying the same things as that crazy fool is saying," said one of the patients. "That must mean I'm crazy too.")
These tales are surprising because delusions, in the medical sense, are not simply a case of being mistaken. They are considered to be pathological beliefs, reflecting a warped or broken understanding that is not, by definition, amenable to being reshaped by reality. One of most striking examples is the Cotard delusion, under which a patient believes she is dead; surely there can be no clearer demonstration that simple and constant contradiction offers no lasting remedy. Rokeach, aware of this, did not expect a miraculous cure. Instead, he was drawing a parallel between the baseless nature of delusion and the flimsy foundations we use to construct our own identities. If tomorrow everyone treats me as if I have an electronic device in my head, there are ways and means I could use to demonstrate they are wrong and establish the facts of the matter—a visit to the hospital perhaps. But what if everyone treats me as if my core self were fundamentally different than I believed it to be? Let's say they thought I was an undercover agent—what could I show them to prove otherwise? From my perspective, the best evidence is the strength of my conviction. My belief is my identity.
In one sense, Rokeach's book reflects a remarkably humane approach for its era. We are asked to see ourselves in the psychiatric patients, at a time when such people were regularly locked away and treated as incomprehensible ...читать дальше
Книгу частично можно почитать тут.
Спонсор месяца - ВотИменно.Ру, первый в России безрисковый нейминг-сервис.
К неоконченному.
In the late 1950s, psychologist Milton Rokeach was gripped by an eccentric plan. He gathered three psychiatric patients, each with the delusion that they were Jesus Christ, to live together for two years in Ypsilanti State Hospital to see if their beliefs would change. The early meetings were stormy. "You oughta worship me, I'll tell you that!" one of the Christs yelled. "I will not worship you! You're a creature! You better live your own life and wake up to the facts!" another snapped back. "No two men are Jesus Christs. … I am the Good Lord!" the third interjected, barely concealing his anger.
Frustrated by psychology's focus on what he considered to be peripheral beliefs, like political opinions and social attitudes, Rokeach wanted to probe the limits of identity. He had been intrigued by stories of Secret Service agents who felt they had lost contact with their original identities, and wondered if a man's sense of self might be challenged in a controlled setting. Unusually for a psychologist, he found his answer in the Bible. There is only one Son of God, says the good book, so anyone who believed himself to be Jesus would suffer a psychological affront by the very existence of another like him. This was the revelation that led Rokeach to orchestrate his meeting of the Messiahs and document their encounter in the extraordinary (and out-of-print) book from 1964, The Three Christs of Ypsilanti.
Although by no means common, Christ conventions have an unexpectedly long history. In his commentary to Cesare Beccaria's essay "Crimes and Punishments," Voltaire recounted the tale of the "unfortunate madman" Simon Morin who was burnt at the stake in 1663 for claiming to be Jesus. Unfortunate it seems, because Morin was originally committed to a madhouse where he met another who claimed to be God the Father, and "was so struck with the folly of his companion that he acknowledged his own, and appeared, for a time, to have recovered his senses." The lucid period did not last, however, and it seems the authorities lost patience with his blasphemy. Another account of a meeting of the Messiahs comes from Sidney Rosen's book My Voice Will Go With You: The Teaching Tales of Milton H. Erickson. The renowned psychiatrist apparently set two delusional Christs in his ward arguing only for one to gain insight into his madness, miraculously, after seeing something of himself in his companion. ("I'm saying the same things as that crazy fool is saying," said one of the patients. "That must mean I'm crazy too.")
These tales are surprising because delusions, in the medical sense, are not simply a case of being mistaken. They are considered to be pathological beliefs, reflecting a warped or broken understanding that is not, by definition, amenable to being reshaped by reality. One of most striking examples is the Cotard delusion, under which a patient believes she is dead; surely there can be no clearer demonstration that simple and constant contradiction offers no lasting remedy. Rokeach, aware of this, did not expect a miraculous cure. Instead, he was drawing a parallel between the baseless nature of delusion and the flimsy foundations we use to construct our own identities. If tomorrow everyone treats me as if I have an electronic device in my head, there are ways and means I could use to demonstrate they are wrong and establish the facts of the matter—a visit to the hospital perhaps. But what if everyone treats me as if my core self were fundamentally different than I believed it to be? Let's say they thought I was an undercover agent—what could I show them to prove otherwise? From my perspective, the best evidence is the strength of my conviction. My belief is my identity.
In one sense, Rokeach's book reflects a remarkably humane approach for its era. We are asked to see ourselves in the psychiatric patients, at a time when such people were regularly locked away and treated as incomprehensible ...читать дальше
Книгу частично можно почитать тут.
Спонсор месяца - ВотИменно.Ру, первый в России безрисковый нейминг-сервис.
posted by UncommonBusiness at 3:55 AM
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