A definition of the 'Psycho-Political'

Clearing books, magazines and journals (to make space for a few new acquisitions) on a trip to Hay-on-Wye, I bought a secondhand copy of:

Weizsacker, Carl Friedrich von. (1980). The Unity of Nature.

I noticed chapters on the definition of health and illness, and information.

Models of Health and Illness, Good and Evil, Truth and Falseness

Chapter  Jun 2014 
https://doi.org/10.1007/978-3-319-03671-7
In book: Carl Friedrich von Weizsäcker: Major Texts in Philosophy (pp.74-89)

Abstract

This essay is the core of our reflections on cybernetics. It is the only essay in this Part that tries to describe concretely what cybernetics can achieve. Written in the fall of 1967 but unpublished until now, it was inspired by a lecture on “Peacelessness as Mental Illness” delivered in Bethel in 1967 (published in Der ungesicherte Friede; Göttingen: Vandenhoeck & Ruprecht, 1969). On that occasion the question arose whether it is medically justifiable, or merely metaphoric, to call the inability to maintain peace an illness. As far as I can see, contemporary medicine lacks a sufficiently clear concept of illness to decide this question. Since I had no desire to merely skirt the issue, I was faced with the task of outlining a scientifically justifiable definition of illness. The result is presented in Sect. 6.2 of this essay; its social application is very briefly sketched in Sect. 6.4.

(My emphasis)

Unfortunately, I cannot find a copy of the lecture. In my softback copy the title is "Lack of Peace as Psychic Illness".

We don't tend to think of mental illness in the collective, but history provides many examples within and extended across communities - 'mass psychogenic illness'. More recently there is a literature on the mental health, competency of global leaders, also known as 'hubris syndrome' previously. Even the history of Carl Friedrich von Weizsäcker is controversial, his World War II record and knowledge of nuclear physics.

We have a veritable storm across all the domains of Hodges' model (including the spiritual) that point to the model's ongoing  relevance, consider:

• climate crisis;
• pollution (air, water ...)
• geopolitics;
• disruption of the international rules-based order;
• the status and reputation of global organisations (were they ever 'international'?);
• the record of current global political leadership;
• the need to protect Political titles (not just Professional titles, Dr, Nurse, ...)?;
• the rise of artificial intelligence.

Link: 
https://www.researchgate.net/publication/300477492_Models_of_Health_and_Illness_Good_and_Evil_Truth_and_Falseness?

ii Comparison and Contrasting the Meikirch Model and Hodges' model

Meikirch Model

Quite some time has passed since June 1st and part 1. I don't think this post can wait 18 years like that preceding! It is good to see '(Biologically given) potential' emphasized in the Meikirch Model; and the arrows which refer to:

'Whenever the five components and the ten complex interactions (double arrows) cooperate in a purposeful way, health may result. More specifically, a person is healthy, if by the two potentials she or he is in a position to respond satisfactorily to the demands of life.'

The interactions are explained in more detail. Mental health (illness) is there in 'personally acquired potential', but I wonder if it needs to be more explicit? Although, is this a welcome 'break' from the mind-BODY Cartesian divide and its legacy? A shift that enables a more constructive (less stigmatizing) formulation?

Given the climate crisis and experience of COVID, we can hopefully retain a sense of our individual proximity to the environment and green spaces. The importance of access to 'green spaces' seems to be sustained, even if action on air quality (and plastics in the environment) is still playing catch up with WHO air quality recommendations. The interdependence of nations and geography crystallizes more each month. The need for international cooperation apparent in cities, such as Lahore (1). Pollution and smog in Pakistan depends on what happens in India. Water flows, the how, when and whether is noted as a potential trigger for future conflicts.

Both models, the Meikirch, and Hodges' are of course idealizations. As such there are inevitable limitations, assumptions, pros and cons. Like many concepts, environment is a compound or expansive term. Simultaneously, from a primary meaning, we can proceed from the physical environment, to the social, political and the mental environment that these invoke or foster. 

In the SCIENCES domain of Hodges' model we are in 'a' - the environment. Physical reality presents itself in raw and fundamental terms. Across the world climate change is threatening many homes and places a stress the importance of 'shelter' and the homeless. Natural disasters, and acute local weather events which are now repetitive disrupt life and population. Conflicts continue to displace people, climate refugees will follow: (https://www.unhcr.org/refugee-statistics). Contrast this with the ideals of housing design that is sustainable and also enables occupants and communities to feel the environment. 

'Ecosystem' is being applied in ways beyond its original articulation. This past N. summer-autumn reading and reviewing -

Capra and Luisi's (2014) The Systems View of Life - A Unifying Vision.

(i) https://hodges-model.blogspot.com/2024/09/i-systems-view-life.html

- there was much emphasis on complexity, ecosystems, emergence, education, and obviously systems.

In their model, Bircher and Hahn incorporate Complex Adaptive Systems (CAS).

https://meikirch-modell.ch/wp-content/uploads/2017/12/Health-and-diease-as-CAS.pdf

This is helpful as the ecosystem is transformed, before our eyes. Clearly, there isn't one ecosystem, but several and they are all dynami: even if, outdoor clothing and car manufacturers want us to believe that we can create our own private ecosystem that is trans-portable. Systems are like the whirls in moving water, they come and go. Ironically there are now more opportunities to study them - if we so choose. Now weather events reveal the risks of people trying to sustain these mindsets when a local catastrophe strikes. The website for the Meikirch Model includes the table below. 

Theories Concerning
Health and Disease

Type of thinking	Epistemology	Means for comprehension
Prescientific	Personal experience	Intuition
Scientific: Meikirch-Model	Scientific argumentation	Rational mind

This is constructive as models should encompass what can be presented as 'knowledge' and from there: data, information, facts, myth, wisdom and folk theory. Intuition is listed as a prescientific 'means for comprehension'. Intuition is highly subjective, in contrast to the (supposed) objectivity of the sciences. Intuition is nonetheless significant in mental health care - psychotherapy, and in truth more generally (interpersonal skills); even if it remains 'unscientific' and an enigmatic phenomena. 

On twi/X and here on W2tQ, I've suggested that the bio-medical, and the biopsychosocial models are inadequate as conceptualisations for healthcare and education. We need to fully encompass the subjective and humanistic dimensions of health care and lived experience, giving more attention, if not credence to 'personal experience'. In England and Wales these past months and to follow our parliament has been debating assisted dying for people with terminal illness. Both sides acknowledge the sorry state of palliative care. Policy and ethics - hence the politics of health needs to be explicit in a model of/for healthcare.

Working in mental health you quickly understand how critical it is being able to relate to others, and  develop therapeutic relationships. Get this wrong, and problems may follow. If interpersonal - communication are essential to a health professional's knowledge then awareness and competence in relational skills are also key. In the past two years or so, I've realised the importance of this for Hodges' model and trying to develop a theory to underpin Hodges' model. I believe that this is a strength of Hodges' model. So we need to extend the table above. 

Individual
   |

      INTERPERSONAL    :     SCIENCES               

HUMANISTIC  --------------------------------------  MECHANISTIC      

 SOCIOLOGY  :   POLITICAL 

|

Group

choice - life style reasoning - rationality my literacy - responsibility mental illness - fear of stigma intuition / subjectivity	geography - environment air pollution - smog & plastics traffic regulation - metrics Planetary health 'truth' objectivity
community - relationships culture social systems family social (all) determinants	international cooperation transparency / accountability policies - funding determinants of health reporting - citizen science

As part 1 started, I will finish with the title of the paper that prompted these reflections:

Bircher J. und Hahn E. G., (2017). Will the Meikirch Model, a New Framework for Health, Induce a Paradigm Shift in Healthcare? Cureus 9(3): e1081. DOI 10.7759/cureus.1081 

The Meikrich model is not alone in seeking to facilitate and deliver a paradigm shift in healthcare; and, at individual, collective, planetary levels, across social care and education and the disciplines - old and new.

 

(1) https://www.independent.co.uk/climate-change/news/pakistan-lahore-air-pollution-schools-shut-aqi-b2640783.html

i Comparison and contrasting the Meikirch Model and Hodges' model

'Holistic pluralism'

Individual

|

      INTERPERSONAL    :     SCIENCES               

HUMANISTIC  --------------------------------------  MECHANISTIC      

 SOCIOLOGY  :    POLITICAL 

|

Group

Rational choice theory	Natural sciences theoretical & methodological pluralism functionalism
Social sciences - Humanities	policy

from Abstract:

"The theoretical and methodological pluralism that we suggest here, holistic pluralism, is one way to overcome incommensurability between the natural and the social sciences while avoiding functionalism, technological and environmental determinism, and over-reliance on rational choice theory." 

from Introduction:

"The fact that sustainability science is “dealing with interconnected problems” (Kauffman and Arico 2014:413) requires that researchers in the field take a comprehensive, integrated, and participatory approach to science and reality (Sala et al. 2013). This explicit ambition to integrate knowledge—across scales, sectors, and substance domains, and across the nature-society, science-society, and knowledge-action divides—implies that sustainability science must inherently live up to (at least) three things. It must build on several foundational disciplines and have the capacity for interdisciplinarity; it must embrace theoretical and methodological pluralism and have the capacity for reflexivity (Isgren et al. 2017); and it must integrate knowledge generated from engaging with different disciplines, theories, methods, and contexts, and thus aspire to transdisciplinarity. Rather than merging or unifying the actual disciplines or their theories and methods into integrated frameworks, we argue that pluralism is the best way forward for dealing with sustainability challenges, such as biodiversity loss, climate change, land use change, water scarcity, and ill health. In this article, we use ontological, epistemological, and theoretical reasoning to support our argument. The critical ambition is to provide the rationale for a new approach that has the potential to capture the best available knowledge on social and natural dimensions of sustainability; we call it social fields and natural systems. The problem-solving ambition is to describe the approach and illustrate it in two empirical examples. If successful, this will show how holistic pluralism is one possible way of integrating knowledge across the social and natural science divide."

Figure 2 Olsson, L., & Jerneck, A. (2018).

It may be useful to consider figure 2, using the domains of Hodges' model?

Note how in Hodges' model, as 'political ecology' seeks to interrogate the relationship between society and nature (the environment, the sciences): we see a diametric relation. Inevitably then, the political ecologist must also negotiate, interpret, seek the policy evidence from within; perhaps an output, a creation of citizens?

Olsson, L., & Jerneck, A. (2018). Social fields and natural systems: integrating knowledge about society and nature. Ecology and Society, 23(3). https://www.jstor.org/stable/26799148

Being constantly rational - in pursuit of evidence . . .

. . . while being chased by the absurd . . .

Individual

|

      INTERPERSONAL    :     SCIENCES               

HUMANISTIC  --------------------------------------  MECHANISTIC      

 SOCIOLOGY  :    POLITICAL 

|

Group

Descartes’ - cogito ergo sum^ A psychological case formulation for ...?	(Being constantly …) rational^ ... in pursuit of evidence
Drama: A case formulation for the audience.	Absurd: When £££$$$ meets health  - the where of when the audience aren't interested in the how, and why of the case formulation.

The theatre of the absurd does not need language.

Hodges' model?

In absurd terms the structure must go! No ifs ands or buts ...
Replace the intellectual concepts with poetic images
 but before you do optimise for distance from sense. 

"In the Theatre of the Absurd, the audience is confronted with actions that lack apparent motivation, characters that are in constant flux, and often happenings that are clearly outside the realm of rational* experience. Here, too, the audience can ask 'What is going to happen next?' But then anything may happen next, so that the answer to this question cannot be worked out according to the rules of ordinary probability based on motives and characterizations that will remain constant throughout the play. The relevant question here is not so much what is going to happen next but what is happening? 'What does the action of the play represent?'" Esslin. (p.416).

*and relational?

^D’ANDREA, F. (2017). BEING HUMAN. A FEW REMARKS ABOUT DESCARTES’ COGITO ERGO SUM. Studi Di Sociologia, 55(2), 135–146. https://www.jstor.org/stable/26479662

Esslin, Martin. Chapter 8 The Significance of the Absurd. The Theatre of the Absurd. London: Pelican, 1982. (3rd Ed.).

Previously: relational - rational

"Rational Concepts" 1977 by Norman Dilworth

"Rational Concepts" 1977 by Norman Dilworth. Tate
© Norman Dilworth

Hodges' model: seeking rational* concepts to deliver person-centred, integrated care and make sense of subjective and objective realities.

ARTIST Norman Dilworth 1931 – 2023 [Born in Orrell, Wigan]
MEDIUM Screenprint on paper
DIMENSIONS Image: 600 × 600 mm
COLLECTION Tate
ACQUISITION Purchased 1981
REFERENCE P07424

[NOT ON DISPLAY]

Tate: https://www.tate.org.uk/art/artworks/dilworth-rational-concepts-p07424

*Irrational too.

I sketched Dilworth's image on 5th March at Tate Liverpool, the exhibition: "Keywords. Art, Society and Culture in 1980s Britain" from 28 Feb 2014 to 11 May 2014.

"How Universities Have Betrayed Reason and Humanity—And What's to Be Done About It" c/o Nicholas Maxwell

In order to make progress towards a good, civilized world – one in which there is peace, democracy, justice, individual liberty, and sustainable prosperity, for everyone – we need to learn how to do it. That in turn requires that our institutions of learning, our universities, are rationally designed and devoted to the job. They are not. For a century or so, they have pursued knowledge and technological know-how, and have not engaged in public education about how to solve those problems of living, local and global, that we need to solve to make progress towards a better world. The pursuit of knowledge and technological know-how dissociated from a more fundamental concern to help solve problems of living has actually made possible the genesis of many of our global problems: the climate and ecological crises, the lethal character of modern war, the menace of nuclear weapons, pollution of earth, sea and air, population growth, the degradation of democracy as a result of social media and the internet. In giving priority to the pursuit of knowledge and technology, as at present, universities betray reason and humanity. We urgently need a revolution in our universities so that the basic task becomes to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways – the pursuit of knowledge being important but secondary. 

See From Knowledge to Wisdom: https://philpapers.org/rec/MAXFKT-3

See also “How Universities Have Betrayed Reason and Humanity—And What's to Be Done About It”, Frontiers, https://www.frontiersin.org/articles/10.3389/frsus.2021.631631/full

Best wishes

Nicholas Maxwell

Science and Technology Studies, University College London 

Website: www.ucl.ac.uk/from-knowledge-to-wisdom

Publications online: http://philpapers.org/profile/17092http://discovery.ucl.ac.uk/view/people/ANMAX22.date.html

My source: 

Philos-L "The Liverpool List" https://www.liverpool.ac.uk/philosophy/philos-l/

Danse des petits cygnes - "NO TO WAR"

INDIVIDUAL

|

 INTERPERSONAL    :     SCIENCES               

HUMANISTIC -----------------------------------  MECHANISTIC    

SOCIOLOGY  :   POLITICAL 

|

GROUP

 

BBC Radio 4 PM close, 4th March 2022: Dozhd (TV Rain) 

https://inews.co.uk/news/world/russian-tv-station-mass-walk-out-live-new-law-punishes-fake-news-imprisonment-1497828