This collection offers a diverse range of perspectives that seek to find meaning in madness. Mainstream biomedical approaches tend to interpret experiences commonly labelled "psychotic" as being indicative of a biological illness that can best be ameliorated with prescription drugs. In seeking to counter this perspective, psychosocial outlooks commonly focus on the role of trauma and environmental stress. Although an appreciation for the role of trauma has been critical in expanding the ways in which we view madness, an emphasis of this kind may nevertheless continue to perpetuate a subtle form of reductivism—madness continues to be understood as the product of a deficit. In seeking to move beyond causal-reductivism, this book explores a variety of perspectives on the question of finding inherent meaning in madness and extreme states. Contributors to this book are distinguished writers and researchers from a variety of international and interdisciplinary perspectives. Topics span the fields of depth psychology and psychoanalysis, creativity, Indigenous and postcolonial approaches, neurodiversity, mad studies, and mysticism and spirituality. This collection will be of interest to mental health professionals, students and scholars of the humanities and social sciences, and people with lived experience of madness and extreme states. Readers will come away with an appreciation of the more generative aspects of madness, and a recognition that these experiences may be important for both personal and collective healing.

This collection offers a diverse range of perspectives that seek to find meaning in madness. Mainstream biomedical approaches tend to interpret experiences commonly labelled "psychotic" as being indicative of a biological illness that can best be ameliorated with prescription drugs. In seeking to counter this perspective, psychosocial outlooks commonly focus on the role of trauma and environmental stress. Although an appreciation for the role of trauma has been critical in expanding the ways in which we view madness, an emphasis of this kind may nevertheless continue to perpetuate a subtle form of reductivism--madness continues to be understood as the product of a deficit. In seeking to move beyond causal-reductivism, this book explores a variety of perspectives on the question of finding inherent meaning in madness and extreme states. Contributors to this book are distinguished writers and researchers from a variety of international and interdisciplinary perspectives. Topics span the fields of depth psychology and psychoanalysis, creativity, Indigenous and postcolonial approaches, neurodiversity, mad studies, and mysticism and spirituality. This collection will be of interest to mental health professionals, students and scholars of the humanities and social sciences, and people with lived experience of madness and extreme states. Readers will come away with an appreciation of the more generative aspects of madness, and a recognition that these experiences may be important for both personal and collective healing.

The philosophy of psychosis and the psychosis of philosophy: a philosopher draws on his experience of madness. In this book, philosopher and linguist Wouter Kusters examines the philosophy of psychosis—and the psychosis of philosophy. By analyzing the experience of psychosis in philosophical terms, Kusters not only emancipates the experience of the psychotic from medical classification, he also emancipates the philosopher from the narrowness of textbooks and academia, allowing philosophers to engage in real-life praxis, philosophy in vivo. Philosophy and madness—Kusters's preferred, non-medicalized term—coexist, one mirroring the other. Kusters draws on his own experience of madness—two episodes of psychosis, twenty years apart—as well as other first-person narratives of psychosis. Speculating about the maddening effect of certain words and thought, he argues, and demonstrates, that the steady flow of philosophical deliberation may sweep one into a full-blown acute psychotic episode. Indeed, a certain kind of philosophizing may result in confusion, paradoxes, unworldly insights, and circular frozenness reminiscent of madness. Psychosis presents itself to the psychotic as an inescapable truth and reality. Kusters evokes the mad person's philosophical or existential amazement at reality, thinking, time, and space, drawing on classic autobiographical accounts of psychoses by Antonin Artaud, Daniel Schreber, and others, as well as the work of phenomenological psychiatrists and psychologists and such phenomenologists as Edmund Husserl and Maurice Merleau-Ponty. He considers the philosophical mystic and the mystical philosopher, tracing the mad undercurrent in the Husserlian philosophy of time; visits the cloud castles of mystical madness, encountering LSD devotees, philosophers, theologians, and nihilists; and, falling to earth, finds anxiety, emptiness, delusions, and hallucinations. Madness and philosophy proceed and converge toward a single vanishing point.

Best known for his contributions to the development of contemporary intersubjectivity theory, Bernard Brandchaft has dedicated a career to the advancement of psychoanalytic theory and practice. Continually searching for a theoretical viewpoint that would satisfactorily explain the clinical phenomena he was encountering, his curiosity eventually led him to the work of Heinz Kohut and the then-emerging school of self psychology. However, seemingly always one step ahead of the crowd, Brandchaft constantly reformulated his ideas about and investigations into the intersubjective nature of human experiences. Many of the chapters in this volume have never before been published. Together, they articulate the evolution of Brandchaft's thinking along the road toward an emancipatory psychoanalysis. Moreover, commentary from Shelley Doctors and Dorienne Sorter – in addition to Bernard Brandchaft himself – examines the clinical implications of the theoretical shifts that he advocated and provides a contemporary context for the case material and conclusions each paper presents. These theoretical shifts, both clear and subtle, are thereby elucidated to form the grand narrative of a truly visionary psychoanalytic thinker.

In Black Madness :: Mad Blackness Therí Alyce Pickens rethinks the relationship between Blackness and disability, unsettling the common theorization that they are mutually constitutive. Pickens shows how Black speculative and science fiction authors such as Octavia Butler, Nalo Hopkinson, and Tananarive Due craft new worlds that reimagine the intersection of Blackness and madness. These creative writer-theorists formulate new parameters for thinking through Blackness and madness. Pickens considers Butler's Fledgling as an archive of Black madness that demonstrates how race and ability shape subjectivity while constructing the building blocks for antiracist and anti-ableist futures. She examines how Hopkinson's Midnight Robber theorizes mad Blackness and how Due's African Immortals series contests dominant definitions of the human. The theorizations of race and disability that emerge from these works, Pickens demonstrates, challenge the paradigms of subjectivity that white supremacy and ableism enforce, thereby pointing to the potential for new forms of radical politics.

The last few years have brought increased writings from activists, artists, scholars, and concerned clinicians that cast a critical and constructive eye on psychiatry, mental health care, and the cultural relations of mental difference. With particular focus on accounts of lived experience and readings that cover issues of epistemic and social injustice in mental health discourse, the Mad Studies Reader brings together voices that advance anti-sanist approaches to scholarship, practice, art, and activism in this realm. Beyond offering a theoretical and historical overview of mad studies, this Reader draws on the perspectives, voices, and experiences of artists, mad pride activists, humanities and social science scholars, and critical clinicians to explore the complexity of mental life and mental difference. Voices from these groups confront and challenge standard approaches to mental difference. They advance new structures of meaning and practice that are inclusive of those who have been systematically subjugated and promote anti-sanist approaches to counter inequalities, prejudices, and discrimination. Confronting modes of psychological oppression and the power of a few to interpret and define difference for so many, the Mad Studies Reader asks the critical question of how these approaches may be reconsidered, resisted, and reclaimed. This collection will be of interest to mental health clinicians; students and scholars of the arts, humanities and social sciences; and anyone who has been affected by mental difference, directly or indirectly, who is curious to explore new perspectives.

Interrogating the relationship between women and psychosis from a variety of perspectives, this edited collection explores personal, literary, spiritual, psychological, biological, and psychodynamic approaches. The contributors reflect on medieval mystics and witches, postpartum psychosis, disordered eating, art and literature, feminism, and male/female differences in schizophrenia. Women with experience of psychosis, psychotherapists, and a shaman provide first-person accounts to give the book a personal grounding. Curated with the intent to expand the way we think about women and psychosis, the contributors to this collection recognize that “voices and visions” do not occur in a vacuum, but are experienced within, and are influenced by, particular socio-cultural contexts.

As part of the agreement for Greece to join the EU, the country had to undertake a massive psychiatric reform, moving patients out of custodial hospitals and returning them to the community to be treated as outpatients. In this subtle ethnography, Elizabeth Davis shows how this played out at the edge of the nation, in the border region of Thrace.

A critical anthology exploring the debates, conundrums, and promising practices around abolition and social work in academia and within impacted communities. Within social work—a profession that has been intimately tied to and often complicit in the building and sustaining of the carceral state—abolitionist thinking, movement-building, and radical praxis are shifting the field. Critical scholarship and organizing have helped to name and examine the realities of carceral social work as a form of “soft policing.” For radical social work, abolition moves beyond critique to the politics of possibility. Featuring a foreword by Mariame Kaba, Abolition and Social Work offers an orientation to abolitionist theory for social workers and explores the tensions and paradoxes in realizing abolitionist practice in social work—a necessary intervention in contemporary discourse regarding carceral social work, and a compass for recentering this work through the lens of abolition, transformative justice, and collective care.