Monday, June 21, 2021
Monday, June 14, 2021
They emphasise the hybrid nature of psychiatry, in that not all mental symptoms can be explained as natural kinds but rather are incongruous "admixtures of organic/biological and sociocultural components". The combination of biological and semantic elements in the hybrid object means that the functional specificities of the brain signal are lost. In other words, "a simple and direct (cause-effect) relationship between the brain signal and the symptom" is precluded. The meaningful nature of mental symptoms cannot be located in the brain (see previous post).
German and Ivana distinguish between mental symptoms that have either primary or secondary brain inscriptions. In those with a primary inscription there is a relatively direct relationship between brain inscription and symptom; whereas in those with secondary inscription the meaningful nature of the symptom must be represented in the brain but no "alteration of brain activity is necessary or sufficient for this type of mental symptom formation because it can only occur in an intersubjective space".
As I have pointed out before (see eg. previous post), DSM-IV wrongly abolished the distinction between organic and functional mental illness. In a way, dividing mental symptoms into those with primary/secondary brain inscriptions reintroduces this distinction, although German and Ivana seem to want to suggest that the differentiation they are making is not the same. For example, they complain that the organic/nonorganic distinction is too rigid. However, functional does not mean non-organic (see previous post). Similarly, they seem to imply that psychotic depression, for example, has primary brain inscriptions, whereas it's not clear to me that it is an organic rather than functional disorder.
I totally agree that psychiatry needs a new epistemology and think that relational psychiatry provides just that. For example, Thomas Fuchs’ ecology of the brain (eg. see previous post), Sanneke de Haan’s enactive psychiatry (eg. see another previous post) and Laurence Kirmayer’s ecosocial psychiatry (see yet another previous post) all have the same epistemology. The history of psychiatry shows that psychiatry has been caught in an opposition between psychogenesis and organogenesis (see eg. previous post). The distinction between mental symptoms with primary or secondary brain inscriptions is fundamental and may actually not be that much different from the distinction made by Étienne-Jean Georget in the origins of modern psychiatry in the early eighteenth century between symptomatic diseases with organic causes and idiopathic disorders resulting from purely functional disruptions (see previous post). The problem is that the success of the anatomoclinical method in medicine has led to belittling its different implications for psychiatry. We need to give up trying to establish biological causes of mental illness as such (see eg. last post).
Tuesday, June 08, 2021
Wednesday, May 26, 2021
Not many people have argued as I have (see previous post) that new admissions under civil detention arrangements (Part II MHA) of people with autism or learning disability (and serious mental illness) should be prohibited to a secure hospital. I do not think the criteria for detention of people with learning disability, which already require associated abnormally aggressive or seriously irresponsible conduct, should be altered. The White paper proposes that autism and learning disability are no longer to be considered mental disorders warranting treatment under section 3. Such patients can be admitted under section 2 for assessment of factors driving any abnormally aggressive or seriously irresponsible conduct and section 3 continued if a mental health condition is the driver. My concern about this proposal is that it will result in too technical, not always very meaningful, arguments about whether there is a mental health condition in addition to learning disability. It is almost as though the White paper is encouraging the reintroduction of the term ‘psychopathic disorder’, which was abolished by the 2007 amendments, so that someone with a learning disability can then be detained if they have a psychopathic disorder as well as learning disability. I am not convinced this is the best way forward.
The White paper also talks about the warehousing of patients with learning disability and autism. Transfer to secure provision leads to unnecessarily long admissions. I’m not denying the need for more community rehabilitation, but the issues are not just about difficulty in placement and lack of appropriate community resources. It is also about developing the skills to manage learning disability patients with challenging behaviour in a more open way in Assessment and Treatment Units (ATUs). Prohibiting any further admissions of Part II patients to secure facilities by legislation will help to create the right environment for the treatment of such challenging behaviour.
Wednesday, May 19, 2021
Tuesday, May 18, 2021
Saturday, May 15, 2021
Actually, relational psychiatry is anti-positivist, anti-reductionist, anti-institutionalisation and anti-racist. It’s against all those things because the fundamental problem of psychiatry is the objectification of people. It also recognises the limitations of treatment and that there are differences between psychiatry and the rest of medicine.
So, what it’s positive about is people and their relations in social context. The extent to which psychiatry has a tendency to be positivist, reductionist, institutionalised and racist undermines its proper, personal task of supporting people with mental health problems.
Wednesday, May 12, 2021
- lack of confidentiality in services eg. on mental health helplines
- more information needed for patients eg. about psychiatric treatment
- differences between psychiatry and the rest of medicine should not be minimised
- patients' mental capacity, their will and preferences need to be taken more into account
- the dangerousness of people with mental health problems is exaggerated
Monday, May 10, 2021
As I wrote in my book chapter, one of the reasons for the rundown of the traditional asylum was the mistreatment of patients in a number of institutional scandals. These traditional services needed to be opened up and patients moved more to the community. I've argued that the recent scandals of Winterbourne View and Whorlton Hall should similarly lead to the prohibition of any further civil psychiatric detentions to secure facilities (see previous post), so that these people if they need inpatient treatment should be managed in open door wards. A secure environment is unsuitable for most people with learning disability or serious mental illness. The new Mental Health Act must deal with abuse and over-restrictive practices within services.
As I also wrote in my eletter, many psychiatrists were opposed to the rundown of the asylum and the development of community care because of their, at least perceived, loss of power in the traditional hospital. There is no longer an active debate about whether the asylums should have been closed, because the process has been completed. But at the time, because of the relatively high level of mental illness amongst the homeless population, it was argued that patients were being discharged irresponsibly from the traditional asylums ‘onto the street’. However, follow-up studies of discharged patients (such as TAPS eg. see my book review) showed that the rundown of the psychiatric hospital, at least in the UK, was not the main factor contributing to the numbers of homeless mentally ill. The tack of campaigning organisations, such as SANE, therefore, changed to blaming dehospitalisation for homicide by psychiatric patients, leading to a focus on public safety. High profile media cases, such as the death of Jonathan Zito, who was pushed under a train by Christopher Clunis, led to the formation of the Zito Trust. The new Labour government concluded that community care had failed. Any homicide by a psychiatric patient had to be investigated, despite the fact that homicides by psychiatric patients had not in fact increased. There is no standardised approach to such inquiries, however, (see Ng et al, 2020) and many of them have been destructive (see my unpublished paper).
The current reform of the Mental Health Act has to be understood in the context of the last attempt to reform it, which led to the 2007 amendments. The introduction of community treatment orders (CTOs) then was hailed as saving lives, with fantasy estimates of how many suicides and homicides would be prevented. Of course there is no evidence that CTOs have reduced deaths (see eg. previous post) and they should be repealed (see another previous post).
The forensic theory of risk comes from Mary Douglas (1992). Talk about risk is a political process. Debate about accountability is a contest to muster support for one action rather than another. People pressurise each other in society and a conformity is created. The charge of causing risk is a stick to beat opponents. Ulrich Beck (1992) advocated in his book Risk Society that science needs to stop pretending it is neutral. It needs to become more conscious of its political nature. As I said in my talk:-
There is a debate about the balance between risk taking and risk aversion. If anything, what the Risk Society seems to mean is a shift towards the risk aversion end of this relationship. The word risk has been pre-empted to mean bad risks. The promise of a good political outcome is couched in other terms. Yet any society which did not take risks would not be making the most of its opportunities for growth. Over-cautious risk-averse behaviour can be crippling.
The new Mental Health Act again needs to open up debate about the balance between risk taking and risk avoidance. The 2007 amendments were an aberation in progress towards freeing up mental health services started by the 1959 and 1983 Acts. Risk aversion is leading to too many people being detained for too long and inappropriately and forced to have treatment when it is not benefitting them. This situation needs to change and the White paper does not go far enough to correct it.
Saturday, May 08, 2021
Tuesday, May 04, 2021
The current Code of Practice in chapter 1 has five overarching principles: least restrictive option and maximising independence; empowerment and involvement; respect and dignity; purpose and effectiveness; and efficiency and equity. I do not think these principles should be replaced without clear reason, which the White paper does not seem to provide. These principles were strengthened when the Code of Practice was revised in 2015 from the Code first published in 2008. Certainly they seem stronger and more comprehensive than the White paper principles.
For example, having maximising independence as part of least restriction seems more positive. Similarly, empowerment and involvement as a principle seems better than mere choice and autonomy. The continual complaint of patients found by the independent review was the lack of respect and dignity they experienced in treatment, so it is helpful surely to have these as principles, whereas they are not included in the White paper. Adding person-centred care as a principle, which is presumably what the review meant by person as an individual, is helpful, as people should not be treated as objects. I think this was meant to be covered by purpose in the current Code of Practice. Effectiveness is not the same as efficiency and this distinction may be lost in the more generic term of therapeutic benefit. And anyway, isn’t the whole point of the Act for treatment (and assessment)?, so I’m not sure what’s added by including therapeutic benefit as a principle.
Considering the mistreatment of patients uncovered by the investigations into Winterbourne View and Whorlton Hall (see last post), I think there needs to be explicit reference to the principle of avoiding inhuman and degrading treatment. Part of the motivation for the Wessely review was because of racial disparities in the application of the Act (see eg. previous post), so I think anti-discrimination, including anti-racism, should also be included as a principle.
It is surprising to me that so many people seem prepared to accept that any change in the MHA is better than none, when there is good evidence that the principles proposed in the White paper are insufficient. There needs to be proper scrutiny of the White paper proposals.
Monday, May 03, 2021
Saturday, May 01, 2021
What interested me is that Anthony Clare (who I have also mentioned before eg. see previous post) thought she "embodied the future of psychiatry in the years to come". I think this just shows that Clare, despite his emphasis on an eclectic approach to psychiatry, really was a biomedical psychiatrist (see previous post), even if at the softer end of that spectrum.
The hope of brain scanning for elucidating the biological basis of schizophrenia, which Pilowsky could be said to have embodied, has failed (see eg. another previous post). Psychiatry needs to be helped to become more relational in its practice.
Friday, April 30, 2021
Sunday, April 18, 2021
Wednesday, April 14, 2021
The government’s reforms to reduce coercion in mental health services should be supported, but they do not go far enough. For example, there is no consultation about community treatment orders (CTOs), which are proposed to be continued for at least another 5 years. The impact of the new Act on reducing their use and racial disparities in their application will be monitored during this period. This is despite there being research evidence that Section 17 leave arrangements under the Act and informal community arrangements have just as good outcomes (see previous post). The ‘long-leash’ arrangements of CTOs cannot be justified in my view.
The principles of the Act proposed in the White paper also need to be improved. For example, it is commonly stated that the Wessely review that preceded the White paper (see eg. previous post) was to respond to the need for respect, dignity and anti-racism in mental health services, but these principles are not even proposed in the White Paper. Other improvements of the White paper would include extending its proposals even further for an increased role for the Mental Health Tribunal and the development of advocacy services.
Friday, April 02, 2021
Tuesday, March 30, 2021
However, I can't quite see what the value of the paper is. Obviously, mentally ill people may want recognition. However, most people who have experienced a schizophrenic illness don't see themselves as mentally ill, at least at the time of the episode. I'm not saying there's no value in thinking psychodynamically about psychosis (eg. see my book review), but quite a few 'schizophrenics' are not interested in psychotherapy. And I’m not undermining the value of psychotherapy for those that want it (eg. see my talk).
Of course dialetical recognition is needed in therapy. But is this as far as the philosophy of psychiatry and psychology has got after all these years? Or am I missing something?
Saturday, March 13, 2021
Tuesday, February 23, 2021
Saturday, February 20, 2021
As Rebecca Roache points out, we need to apply psychosocial concepts to understand mental illness, which is contingent on the person having certain sorts of subjective experience. In this way it differs from physical illness. Psychiatric disorders do not stand or fall with the presence or absence of biological pathology, whereas physical diseases do. Psychological or behavioural considerations in fact cannot be eliminated in characterising mental disorders. Rebecca Roache suggests we should therefore be “cautious in hoping for biological characterizations of mental illness”. I would go further in suggesting it is a mistake to do so (see eg. previous post). At least Rebecca Roache agrees that “it is unrealistic to hope that a purely biological account of mental disorder is possible”.
As far as the biopsychosocial model is concerned, Rebecca Roache concludes, “Psychological and social explanations are not eliminable in favour of (that is, reducible to) biological ones, largely because of the way that mental illnesses are conceived and diagnosed.” I think this is the message that Engel was trying to convey in promoting his biopsychosocial model. The problem is that this meaning has been lost in eclectic accounts of what ‘biopsychosocial’ means (see eg. previous post).
As Rebecca Roache says in her other chapter in the book, this eclecticism “often involves little more than an acknowledgement that biological, psychological, and social factors are all relevant to understanding mental illness”. As she goes on, in one sense this is “so obvious as to be trivial”. The implication is that psychiatrists often say that the causes of mental illness are multifactorial. Rebecca Roache picks up Kenneth Kendler’s use of the term ‘dappled’ in this respect, although Kendler in fact does not see his empirically based pluralism as being the same as Engel’s biopsychosocial approach (see previous post).
As Rebecca Roache indicates, it is far from clear that Engel is taking an eclectic position. In fact, I do not think he does (see eg. previous post). I agree with her that his account can be improved, particularly when it has been so often misunderstood as eclectic (see another previous post). I have mentioned that Sanneke de Haan has criticised the biopsychosocial model for being vague about how the biological, psychological and social interact (see eg. previous post). I think her description of enactive psychiatry, seeing mental illness as abnormal sense-making (see another previous post), can help to flesh out the biopsychosocial model. I also think Thomas Fuchs ecological approach to understanding the brain (see eg. previous post) can do the same. Engel himself noted that his biopsychosocial approach links to Adolf Meyer’s Psychobiology (see eg. previous post and my article). I’m sure Engel’s biopsychosocial model can be enriched by accounts such as these. But we first need to understand it as a non-eclectic model, a mistake which I think came about because of psychiatry’s response to so-called anti-psychiatry (see eg. previous post).
Monday, January 18, 2021
Wednesday, January 13, 2021
For example, a statutory advance choice document may seem like a good idea but it's not clear why the will and preferences of people are not taken into account whether or not they have signed an official document. Nor am I clear how the appointment of a nominated person will work or how the role of advocacy will be expanded, including culturally appropriate advocates. I doubt whether learning disability and autism are being excluded from the Act, and it's not clear how these provisions will differ from those for mental illness. Nor am I sure how legislative changes may impact on improving access to community services.
There do not seem to be any proposals for reform of the Mental Health Tribunal, so that people have a right to an independent report of their choice to be presented before the Tribunal. It is also unclear whether community treatment orders will be changed. Consideration needs to be given to whether they should be abolished. Nor is there any mention in the press release of improving the role of the CQC, and whether Second Opinion Approved Doctors (SOADs) still provide a safeguard. This function could be taken over by an improved unbiased Tribunal (a single judge, without medical and lay input) which fully considers the evidence presented to it from the person's point of view and makes decisions both about detention and treatment. In general, there seems to be insufficient acknowledgement that the criteria under which coercive treatment can be given are too wide (see eg. previous post), which leads to far too much unacceptable, and even abusive, treatment. The evidence collected by the Wessely Review in this respect does not seem to have been fully taken into account (see eg. another previous post).
Friday, January 01, 2021
Tuesday, December 22, 2020
Sunday, December 20, 2020
Saturday, December 19, 2020
Whilst (thanks to Harry Stack Sullivan and Stephen Mitchell) the phrases 'interpersonal psychiatry' and 'relational psychoanalysis' already exist, the term 'relational psychiatry' doesn't yet have an established use. Our question then becomes not 'what does 'relational psychiatry 'mean?' but instead 'what's it reasonable and useful to use these words for?' In what follows I distinguish three different uses. My point in doing this is primarily to urge that they not just be folded up together. There's nothing incoherent about the idea of being relational in all 3 senses. But we become mired in disreputable conceptual confusion as soon as we mistake the reasons for believing in one form of relationality as reasons for believing in another.
1) Relationality as articulating the locus of psychopathology and apt treatment
Consider the difference between these two sets of treatments:
i) Drug treatments, ECT, DBS, neurosurgery, hypnosis, cathartic psychotherapy. Whilst questionable in practice (think e.g. of compliance and expectancy effects), an intelligible assumption is that these treatments work, when they do, in a way we might describe as 'from the inside out'. In play here is the idea of something like a localised underlying fault. The aim is to treat this, release the patient from their 'inner' disturbance, so they'll be able to freely flourish in the world again. What is appealing about this idea of psychopathology and intervention is the way that it promises a simplification of complex clinical pictures and treatments. A whole wealth of symptoms can now be explained in terms of a single underlying cause, and it's by treating the single underlying cause that the whole wealth of symptoms can be quieted. Medications could of course be prescribed not to treat singular underlying biological causes of psychopathology, but to intervene in a psychopathological process of whatever sort. Even so we can readily understand the rationale of using medication to treat a condition by treating its putative underlying neurological cause.
ii) Occupational therapy, family therapy, behaviour therapy, therapeutic communities, open dialogue approaches. An intelligible assumption about these treatments is that they work 'from the outside in'. That is, they aim to re-set the patient's relationships with the physical and personal world by intervening in the context of these relationships. The idea is that practice, or repeated exposure, here will lead to the laying down of healthier dispositions and forms of self-regulation.
In relation to these two visions, a 'relational psychiatry' might be understood as being in the business of reminding us just how autopoietic we are. That is to say, it may remind us that we really do enact - i.e. ongoingly constitute - ourselves in our relationships with our worlds and with others. These enactions may be of both healthy and mentally disturbed casts of mind. Now, talk of causality which presupposes that all causes are of the 'underlying' form, and which thereby ignores the systemic aspect of state formation and maintenance, is rife in such psychiatry as is bioreductionist. And because we habitually think in terms of linear causality, we can miss this circular self-creating aspect of human life. And so we can plump for treatments of type i) when treatments of type ii) - which aim to alter our enactions rather than alter their only putative underlying, inner, causes - may be more effective and less damaging.
Here I want to point out that simply acknowledging that many aspects of human life are permeated with what we could call 'relational causality' doesn't mean that all aspects will be so permeated. For example, certain genetic disorders could inevitably come on line at a certain point in someone's development, inexorably unfolding into a clinical picture. You can't philosophise your way to the irrelevance of linear and 'inside out' causality in human life. All you can do is point out the fallacy of assuming that 'underlying' causes are the only relevant causes in the psychiatric domain. I'd also like to point out that other rationales than the treatment of underlying neurological causes can be offered for why we might use, say, a pharmacological treatment. For example we might think that depression, say, is caused and maintained by a patient's interactions with their environments, and use a medication to help lever them out of one self-maintaining mode of interaction into another, happier, self-maintaining state.
2) Relationality as an anti-monadic philosophy of human existence
Consider next the following two visions of human mindedness:
a) On the first view, to have a mind is to enjoy thoughts and intentions and beliefs and perceptions - and these are all inner entities or inner processes. We infer to them in others by examining others' outer behaviour. We look inwards at our own inner states to find out what they are. These inner states actually cause our outer behaviours and expressions. As well as being hidden away behind our behaviour, and so being inner in that sense, they may also be inner in the literal sense - consisting in states and processes of the brain that's inside our skull. To the extent that the outer world and other people are involved in our inner mental states, this is merely by way of providing these states with content through their causal relations to the inner ('functionalism' and 'identity theory' in the philosophy of mind are examples of this vision).
b) On the second view, to have a mind is to enjoy cognitive (thought-involving) and conative (will-involving) capacities. These are not helpfully thought of as intrinsically 'inner' or 'outer', although we can sometimes hide them (so in that sense alone they can sometimes be called 'inner'). To believe or intend or perceive or think is not to have inner states or processes in play, but to enjoy particular intentional relations to our life worlds. ('Intentional': not 'intended', but rather: 'replete with intentionality or directedness'. When I think of you, you are the 'intentional' object of my thought.) Not being entities, beliefs etc. don't have constitutions and so aren't helpfully thought of as 'identical with' brain states. Instead they're more like sets of dispositions to engage in certain verbal and non-verbal actions. We don't need to look inwards to find out what we ourselves think or intend; in fact we're not usually in the predicament of needing to find that out: instead we can just avow or express, rather than report on or express judgements about, our thoughts and intentions. To have a mind, we can also say, is to essentially be in relation to others. We aren't monads who merely contingently happen to have relations to an 'external' world. Rather, and to borrow the terminology of the existential phenomenologists, our existence is characterised by being-in-the-world and by being-with-others - where the hyphens are designed to show how we're (to now use another one) 'always-already' in relation to a world and to others.
So, might we say that a 'relational psychiatry' is one that is committed to the image of humankind we find in b), and that a non-relational psychiatry has got stuck with a)? Well, we can say whatever we like - but it might not be useful. Daseinsanalysis in the hands of Medard Boss, for example, pitted Heidegger's relational conception of human mindedness against the sometimes rather non-relational vision served up by Freud. But the clinical boons of this reconceptualisation were not vast; reading his work we're treated to long animadversions on Freudian concepts but little by way of novel psychopathological or psychotherapeutic insight. Furthermore, whilst psychoanalytic concepts (transference, defence mechanism, projection, primary process, etc.) often have a non-relational (and objectifying) 'inner mechanism' twang about them, this tells us nothing about the use to which they're put in clinical practice. And it's in that use, rather than in their twang, that their meaning and value lie. (I've critiqued elsewhere John Heaton's far more recent critical evaluation of psychoanalytic theory along similar lines.) In sum, because the idea of a 'non-relational' psychology or psychiatry is, on this understanding of 'relational', basically just a nonsensical muddle about human existence, it's not really clear that talk of a 'relational psychiatry' amounts to anything much either. And those who hope to reap rewards for clinical practice by cutting down the confusions that clinicians can get into in reflective moments, whilst ignoring how the clinicians are actually practicing, are after an easier win than is truly available.
3) Relationality as characterising the treatment medium
Consider finally a third sense of 'relational':
This is the one contained in Stephen Mitchell's notion of 'relational psychoanalysis'. Paramount here is the idea of the clinical relationship as itself (part of) the medium, and not merely the vehicle, of change. Sometimes one finds a clinician defending, say, cognitive therapists against the charge that such therapy ignores the importance of the therapeutic relationship. As Judith Beck writes, for example, cognitive therapy ‘requires a good therapeutic relationship. Therapists do many things to build a strong alliance. For example, they work collaboratively with clients . . . ask for feedback . . . and conduct themselves as genuine, warm, empathic, interested, caring human beings.’ However, as psychoanalytical psychotherapist Jonathan Shedler (caustically yet aptly) responds, ‘This is the kind of relationship I would expect from my hair stylist or real estate broker. From a psychotherapist, I expect something else. [Beck appears] to have no concept that the therapy relationship provides a special window into the patient’s inner world, or a relationship laboratory and sanctuary in which lifelong patterns can be recognized and understood, and new ones created.’ Shedler’s optimism regarding his hair stylist and estate agent perhaps warrants some 'cognitive restructuring', but his point about the therapeutic relationship stands. What a relational psychoanalysis does is use the therapeutic relationship itself as the medium of change - rather than merely form a good relationship which facilitates an independently intelligible therapeutic process. Part of this involves developing such an alliance with the patient as can itself be internalised into a healthier self-relation. Into a self-relation, that is, which intrinsically undoes and wards off such psychopathology as stems from a harsh, unforgiving, lonely-making, self-relation (i.e. stems from the 'superego', 'toxic introjects', 'ego-destructive internal objects', etc). But in the psychoanalytic context one will be expected also to carefully attend to the transference dynamic manifest in that relationship. The closeness of the therapeutic relationship also potentiates the transference in both its negative and positive aspect. Relationships which keep in the polite and friendly zone are not going to allow the patient's underlying fearful expectations to be truly experienced and challenged. When the transference relationship does become the medium of therapeutic change, however, the idealising feelings toward the analyst which guard against unconscious expectations of being hurt or let down or judged can also be made clear. This all makes for a genuine experience - not only of a trust and loving acceptance that can be internalised into a sense of self-worth, but also of profoundly difficult latent expectations of that sort which drive mental illness and which can finally be deconstructed.
As regards a relational psychiatry, I note that although in the UK all trainee psychiatrists are required by the GMC to be able to develop therapeutic alliances, and to have some familiarity with psychoanalytic concepts, they aren't required to have expertise in psychotherapy, let alone in working with or in the transference. Unless we're promoting a radical change in psychiatric practice - in the direction of contemporary psychoanalytic psychotherapy - it won't do to borrow Mitchell's meaning for 'relational' to explicate 'relational psychiatry'.
At this point I should perhaps own that I'm rather 'relationally' minded in all 3 of the above senses of 'relational'. What I want to stress here, however, is the absence of any necessary connections between the 3 above-described forms of relationality. I want to stress this because I think that a clear danger of talk of 'relational psychiatry' could be that the term becomes woolly, and unwarranted support for one of the relational notions above gets drawn from one of the others. Such illegitimate arguments would quickly invalidate the approach.
To spell it out, we may (rightly or wrongly) think that serious psychopathology is sometimes sustained by certain largely unconscious dismal beliefs about self-in-relation-to-other. (Perhaps I have a largely unconscious habit, for example, of expecting others to be dismissive about my concerns - so I tend not to let either myself or the other know about them.) And these beliefs may be considered to be sustained just by default rather than through any activity on the subject's part - in the same way that the reason the colour of the living room curtains remains self-same day to day isn't because anything is actively maintaining it, but rather just because nothing comes along to change it. In this sense, then, we don't here have a relational conception of psychopathology in the sense outlined in 1): the depression isn't here considered as autopoietically or systemically maintained. Perhaps you'd have to really dig out such underlying beliefs with psychoanalysis. Yet this psychoanalytic therapy might well be relational in sense 3): it might require a canny working in the transference before this patient's depression is going to shift. And perhaps if this therapist has got interested in philosophy, his underlying vision of what it is to have beliefs is relational in sense 2). Nothing, however, dictates that this shall be the case: he may work in the transference whilst maintaining a psychopathological theory which deprecates the idea of an ordinary ongoing interpersonal enaction of psychopathology - seeing it instead simply as something which manifests in his patient's life, bodying forth relentlessly from 'underlying' disturbances in self-image - and he may moonlight as a Cartesian philosopher who eschews a conception of human beings as constituted by their relations to the world and to others. Constitution is not necessarily causation: We may maintain the significance of causal relations between self and world whilst deprecating the idea that we are constituted by our world-engagements. Or we may have a fully relational (in sense 2) conception of our existence - i.e. see what we are as constituted by our relationships, rather than as monads whose minds consist in a pure interiority - whilst maintaining the value of a pharmacological treatment which aims to causally alter our mood state. Perhaps, as suggested above, the drug treatment could tip us into a different level of self-sustaining equilibrium (i.e. affect our relational nature in sense 1), and this new manner of world-relation be understood (in sense 2) to genuinely constitute a new form of mindedness.
To end: is there nothing which binds together these different senses of relationality? Well, consider that you're attracted to a monadic (non-relational in sense 2) conception of human existence. You're also not a dualist, let's say, but - despite not thinking that mind consists in immaterial spirit - you're nevertheless attracted to the idea that mind must at least consist in something. Understanding as we all do that the brain is rather important for mental functioning, and not being persuaded by the 'extended mind' theorists (who take mind to consist not only in internal but also in environmental states and in the interactions between these), you tend to think your mental states consist in your brain states. And, unlike most materialists, you're also not a functionalist (i.e. you don't think these states are individuated by their worldly causes and bodily effects), and so you're moved to think them individuable without reference to anything outside your head. With that conception of the mind in play, what might you now think about mental illness? Are you likely to think it non-relational in sense 1) as well? I think many people are intuitively inclined to answer 'yes' to this - but, speaking for myself, and following the logic of the argument, I just don't see it. For surely you could either think that depressed or delusional mental states, which allegedly 'just are' brain states, are self-maintaining underlying causes of the depressed or delusional actions they inspire. Or you could think take these inner brain states to arise and be causally maintained by the interactions in which the person engages. And so even whilst cleaving to the most fully 'materialist' and 'internalist' conception of mind we can imagine, there's nothing here which ought to make you generalise from your non-relationality (in sense 2) about persons to a non-relationality (in sense 1) about psychopathology and treatment. You might well do this, because like many of us you get muddled about what's entailed by what. The relational psychiatrist, however, is not required to follow you in that muddle.
Richard Gipps offers broadly psychoanalytic psychotherapy and is an associate of the Faculty of Philosophy, University of Oxford. He is the web secretary of the International Network for Philosophy and Psychiatry and blogs at Philosophical perspectives on clinical psychology and the pain that breaks.