"If I were asked to trace the decline of the American psyche, I suppose I would go to a set of cultural changes that started directly after World War II and built over the next few decades, when writers as diverse as Philip Rieff, Christopher Lasch andTom Wolfe noticed the emergence of what came to be known as the therapeutic culture.
In earlier cultural epochs, many people derived their self-worth from their relationship with God, or from their ability to be a winner in the commercial marketplace. But in a therapeutic culture people’s sense of self-worth depends on theirsubjective feelings about themselves. Do I feel good about myself? Do I like me?
From the start, many writers noticed that this ethos often turned people into fragile narcissists. It cut them off from moral traditions and the normal sources of meaning and identity. It pushed them in on themselves, made them self-absorbed, cravingpublic affirmation so they could feel good about themselves. As Lasch wrote in his 1979 book, “The Culture of Narcissism,” such people are plagued by an insecurity that can be “overcome only by seeing his ‘grandiose self’ reflected in the
Lasch continued: “Plagued by anxiety, depression, vague discontents, a sense of inner emptiness, the ‘psychological man’ of the 20th century seeks neither individual self-aggrandizement nor spiritual transcendence but peace of mind, underconditions that increasingly militate against it.”
Fast forward a few decades, and the sense of lostness and insecurity, which Lasch and many others had seen in nascent form, had transmogrified into a roaring epidemic of psychic pain. By, say, 2010, it began to be clear that we were in the middle of amental health crisis, with rising depression and suicide rates, an epidemic of hopelessness and despair among the young. Social media became a place where people went begging for attention, validation and affirmation — even if they often found
Before long, safetyism was on the march. This is the assumption that people are so fragile they need to be protected from social harm. Slate magazine proclaimed 2013 “the year of the trigger warning.” Concepts like “microaggression” and “safespaces” couldn’t have lagged far behind.
This was accompanied by what you might call the elephantiasis of trauma. Once, the word “trauma” referred to brutal physical wounding one might endure in war or through abuse. But usage of the word spread so that it was applied across a range ofupsetting experiences.
A mega-best-selling book about trauma, “The Body Keeps the Score,” by Bessel van der Kolk, became the defining cultural artifact of the era. Parul Sehgal wrote a perceptive piece in The New Yorker called “The Case Against the Trauma Plot,”noting how many characters in novels, memoirs and TV shows are trying to recover from psychological trauma — from Ted Lasso on down. In January 2022, Vox declared that “trauma” had become “the word of the decade,” noting that there were over 5,
For many people, trauma became their source of identity. People began defining themselves by the way they had been hurt."------------------------
Of course, the first question is whether there was a decline of American psyche.
ltlee1 wrote:and Tom Wolfe noticed the emergence of what came to be known as the therapeutic culture.
"If I were asked to trace the decline of the American psyche, I suppose I would go to a set of cultural changes that started directly after World War II and built over the next few decades, when writers as diverse as Philip Rieff, Christopher Lasch
subjective feelings about themselves. Do I feel good about myself? Do I like me?In earlier cultural epochs, many people derived their self-worth from their relationship with God, or from their ability to be a winner in the commercial marketplace. But in a therapeutic culture people’s sense of self-worth depends on their
public affirmation so they could feel good about themselves. As Lasch wrote in his 1979 book, “The Culture of Narcissism,” such people are plagued by an insecurity that can be “overcome only by seeing his ‘grandiose self’ reflected in theFrom the start, many writers noticed that this ethos often turned people into fragile narcissists. It cut them off from moral traditions and the normal sources of meaning and identity. It pushed them in on themselves, made them self-absorbed, craving
conditions that increasingly militate against it.”Lasch continued: “Plagued by anxiety, depression, vague discontents, a sense of inner emptiness, the ‘psychological man’ of the 20th century seeks neither individual self-aggrandizement nor spiritual transcendence but peace of mind, under
a mental health crisis, with rising depression and suicide rates, an epidemic of hopelessness and despair among the young. Social media became a place where people went begging for attention, validation and affirmation — even if they often foundFast forward a few decades, and the sense of lostness and insecurity, which Lasch and many others had seen in nascent form, had transmogrified into a roaring epidemic of psychic pain. By, say, 2010, it began to be clear that we were in the middle of
safe spaces” couldn’t have lagged far behind.Before long, safetyism was on the march. This is the assumption that people are so fragile they need to be protected from social harm. Slate magazine proclaimed 2013 “the year of the trigger warning.” Concepts like “microaggression” and “
upsetting experiences.This was accompanied by what you might call the elephantiasis of trauma. Once, the word “trauma” referred to brutal physical wounding one might endure in war or through abuse. But usage of the word spread so that it was applied across a range of
noting how many characters in novels, memoirs and TV shows are trying to recover from psychological trauma — from Ted Lasso on down. In January 2022, Vox declared that “trauma” had become “the word of the decade,” noting that there were over 5,A mega-best-selling book about trauma, “The Body Keeps the Score,” by Bessel van der Kolk, became the defining cultural artifact of the era. Parul Sehgal wrote a perceptive piece in The New Yorker called “The Case Against the Trauma Plot,”
unidentified group of people had wanted to kill him, police said.For many people, trauma became their source of identity. People began defining themselves by the way they had been hurt."
Of course, the first question is whether there was a decline of American psyche.------------------------
South Korea’s ‘Don’t Ask Why’ Stabbings Prompt New Debate on Criminal Punishment
By Jiyoung Sohn and Timothy W. Martin, Aug. 4, 2023, WSJ
The 22-year-old man involved in the Thursday attack was a high-school dropout who had been diagnosed with schizoid personality disorder but hadn’t received proper treatment, local police said. During questioning, the man said he believed an
South Korea has a poor record in mental-health assistance—a factor that psychology experts and activists say contributes to the country’s suicide rate, which for nearly two decades has been the highest among OECD members. Seeking mental-healthtreatment still carries a social stigma and can serve as grounds for a health-insurance company to reject coverage, local experts say.
Before the Thursday incident, South Korea had seen two other high-profile violent attacks this year involving young people under apparent mental distress. A 23-year-old woman in May killed a university student she had met through a tutoring app using afake identity. Criminal psychologists involved in the case have said the woman appeared motivated by her envy of the victim’s social status and academic background.
On July 21, a man in his early 30s killed one and injured 3 others in a knife attack near a subway station in southern Seoul. He told police that he “had no will to live” when arrested and said during interrogations that he had “lived a miserablelife and wanted to make others miserable, too.”
The recent cases shed light on the serious risk to society from a growing number of young people who appear to be disgruntled and possess distorted views about their situation, said Yoon Jeong-sook, director of crime analysis and research at the state-owned Korean Institute of Criminology and Justice.
The government could increase awareness of job-training programs and youth counseling centers, as well as make greater efforts to identify and reach those most in need early on, she added. “We need to think about ways to better address the risingincome polarization among South Korea’s youth and create stronger safety nets for those who have fallen behind or are marginalized,” Yoon said.
https://www.wsj.com/articles/south-koreas-dont-ask-why-stabbings-prompt-new-debate-on-criminal-punishment-486e9aa7
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"If I were asked to trace the decline of the American psyche, I suppose I would go to a set of cultural changes that started directly after World War II and built over the next few decades, when writers as diverse as Philip Rieff, Christopher Lasch andTom Wolfe noticed the emergence of what came to be known as the therapeutic culture.
In earlier cultural epochs, many people derived their self-worth from their relationship with God, or from their ability to be a winner in the commercial marketplace. But in a therapeutic culture people’s sense of self-worth depends on theirsubjective feelings about themselves. Do I feel good about myself? Do I like me?
From the start, many writers noticed that this ethos often turned people into fragile narcissists. It cut them off from moral traditions and the normal sources of meaning and identity. It pushed them in on themselves, made them self-absorbed, cravingpublic affirmation so they could feel good about themselves. As Lasch wrote in his 1979 book, “The Culture of Narcissism,” such people are plagued by an insecurity that can be “overcome only by seeing his ‘grandiose self’ reflected in the
Lasch continued: “Plagued by anxiety, depression, vague discontents, a sense of inner emptiness, the ‘psychological man’ of the 20th century seeks neither individual self-aggrandizement nor spiritual transcendence but peace of mind, underconditions that increasingly militate against it.”
Fast forward a few decades, and the sense of lostness and insecurity, which Lasch and many others had seen in nascent form, had transmogrified into a roaring epidemic of psychic pain. By, say, 2010, it began to be clear that we were in the middle of amental health crisis, with rising depression and suicide rates, an epidemic of hopelessness and despair among the young. Social media became a place where people went begging for attention, validation and affirmation — even if they often found
Before long, safetyism was on the march. This is the assumption that people are so fragile they need to be protected from social harm. Slate magazine proclaimed 2013 “the year of the trigger warning.” Concepts like “microaggression” and “safespaces” couldn’t have lagged far behind.
This was accompanied by what you might call the elephantiasis of trauma. Once, the word “trauma” referred to brutal physical wounding one might endure in war or through abuse. But usage of the word spread so that it was applied across a range ofupsetting experiences.
A mega-best-selling book about trauma, “The Body Keeps the Score,” by Bessel van der Kolk, became the defining cultural artifact of the era. Parul Sehgal wrote a perceptive piece in The New Yorker called “The Case Against the Trauma Plot,”noting how many characters in novels, memoirs and TV shows are trying to recover from psychological trauma — from Ted Lasso on down. In January 2022, Vox declared that “trauma” had become “the word of the decade,” noting that there were over 5,
For many people, trauma became their source of identity. People began defining themselves by the way they had been hurt."
Of course, the first question is whether there was a decline of American psyche.
and Tom Wolfe noticed the emergence of what came to be known as the therapeutic culture."If I were asked to trace the decline of the American psyche, I suppose I would go to a set of cultural changes that started directly after World War II and built over the next few decades, when writers as diverse as Philip Rieff, Christopher Lasch
subjective feelings about themselves. Do I feel good about myself? Do I like me?In earlier cultural epochs, many people derived their self-worth from their relationship with God, or from their ability to be a winner in the commercial marketplace. But in a therapeutic culture people’s sense of self-worth depends on their
public affirmation so they could feel good about themselves. As Lasch wrote in his 1979 book, “The Culture of Narcissism,” such people are plagued by an insecurity that can be “overcome only by seeing his ‘grandiose self’ reflected in theFrom the start, many writers noticed that this ethos often turned people into fragile narcissists. It cut them off from moral traditions and the normal sources of meaning and identity. It pushed them in on themselves, made them self-absorbed, craving
conditions that increasingly militate against it.”Lasch continued: “Plagued by anxiety, depression, vague discontents, a sense of inner emptiness, the ‘psychological man’ of the 20th century seeks neither individual self-aggrandizement nor spiritual transcendence but peace of mind, under
a mental health crisis, with rising depression and suicide rates, an epidemic of hopelessness and despair among the young. Social media became a place where people went begging for attention, validation and affirmation — even if they often foundFast forward a few decades, and the sense of lostness and insecurity, which Lasch and many others had seen in nascent form, had transmogrified into a roaring epidemic of psychic pain. By, say, 2010, it began to be clear that we were in the middle of
safe spaces” couldn’t have lagged far behind.Before long, safetyism was on the march. This is the assumption that people are so fragile they need to be protected from social harm. Slate magazine proclaimed 2013 “the year of the trigger warning.” Concepts like “microaggression” and “
upsetting experiences.This was accompanied by what you might call the elephantiasis of trauma. Once, the word “trauma” referred to brutal physical wounding one might endure in war or through abuse. But usage of the word spread so that it was applied across a range of
noting how many characters in novels, memoirs and TV shows are trying to recover from psychological trauma — from Ted Lasso on down. In January 2022, Vox declared that “trauma” had become “the word of the decade,” noting that there were over 5,A mega-best-selling book about trauma, “The Body Keeps the Score,” by Bessel van der Kolk, became the defining cultural artifact of the era. Parul Sehgal wrote a perceptive piece in The New Yorker called “The Case Against the Trauma Plot,”
-------------------For many people, trauma became their source of identity. People began defining themselves by the way they had been hurt."
Of course, the first question is whether there was a decline of American psyche.Widespread pain and suffering in the US is self evident. Whether one calls it a decline of American
psyche is not as meaning as finding the cause or causes.
First of all let me unpack the short paragraph which seems to pinpoint the cause of "decline"
which leads to the emergence of therapeutic culture per David Brooks:
"In earlier cultural epochs, many people derived their self-worth from their relationship with God,
or from their ability to be a winner in the commercial marketplace. But in a therapeutic culture
people’s sense of self-worth depends on their subjective feelings about themselves. Do I feel
good about myself? Do I like me?"
Clarification: People's sense of self-worth ALWAYS depends on their subjective feelings, past of
present. However, subjective feelings could reflect communal/social standard or it could reflect
individual/freedom standard.
Thus viewed, the cultural change described by David Brooks is from the standard of the community
or society to the standard of the self and freedom this self should be allowed.
What is a therapeutic culture?
In short, the self or a small number of self (as in group therapy) is always needing help from other
people.
Given the widespread pain and suffering, the change from broad based communal (religious or
nonreligious) to a narrowly based self/individual freedom maximizing standard mal-adaptive in
the short term. Of course, the question is whether this change is a learning process. And short
term pain would inevitably leads to long term gain.
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