Psychiatrist Quotes

How do you tell the psychiatrists from the patients in the hospital? The patients get better and leave.

After a year of therapy, my psychiatrist said to me, "Maybe life isn't for everyone.

But hey, at least we’ll have this strange story to tell, love and death and blood and daddy-issues. And holy crap, I’m a psychiatrist’s wet dream.

Relationships take up energy; letting go of them, psychiatrists theorize, entails mental work. When you lose someone you were close to, you have to reassess your picture of the world and your place in it. The more your identity was wrapped up with the deceased, the more difficult the loss.

Magnus glared at him out of gold-green eyes. “If I wanted to lie on a couch and complain to someone about my parents, I’d hire a psychiatrist.” “Ah,” said Jace. “But my services are free.” “I heard that about you.

I told my psychiatrist that everyone hates me. He said I was being ridiculous - everyone hasn't met me yet.

One thought-murder a day keeps the psychiatrist away.

I smile, now, thinking: we all like to think we are important enough to need psychiatrists

I told my wife the truth. I told her I was seeing a psychiatrist. Then she told me the truth: that she was seeing a psychiatrist, two plumbers, and a bartender.

It reminds me of that old joke- you know, a guy walks into a psychiatrist's office and says, hey doc, my brother's crazy! He thinks he's a chicken. Then the doc says, why don't you turn him in? Then the guy says, I would but I need the eggs. I guess that's how I feel about relationships. They're totally crazy, irrational, and absurd, but we keep going through it because we need the eggs.

Just look at us. Everything is backwards, everything is upside down. Doctors destroy health, lawyers destroy justice, psychiatrists destroy minds, scientists destroy truth, major media destroys information, religions destroy spirituality and governments destroy freedom.

I feel sorry for every Therapist, Psychologist, and Psychiatrist I've ever met. I know I've put thoughts in their mind they will never forget.

If you listen to neurologists and psychiatrists, you'd never fall in love.

This guy goes to a psychiatrist and says, Doc, my brother’s crazy. He thinks he’s a chicken. The doctor says, Well, why don’t you turn him in? And the guy says, I would but I need the eggs. Well I guess that’s pretty much how I feel about relationships. You know they’re totally irrational and crazy and absurd but I guess we keep going through it because, uh, most of us need the eggs.

Think of God and not religion, of ecstasy and not mysticism. The difference between the theoretician of faith and the believer is as great as between the psychiatrist and the psychotic.

Her imagination painted Georgie twenty years later, sitting in leg irons before some Broken psychiatrist. "Well, you see, it all started with bubbles...

Many buy gadgets they don’t really need, with money they don’t have, for people they don’t actually care for, while infringing their corporeal and financial capacities, in order to pay doctors and psychiatrists.( "Keeping up with the Joneses")

If I were to suggest that between the Earth and Mars there is a china teapot revolving about the sun in an elliptical orbit, nobody would be able to disprove my assertion provided I were careful to add that the teapot is too small to be revealed even by our most powerful telescopes. But if I were to go on to say that, since my assertion cannot be disproved, it is an intolerable presumption on the part of human reason to doubt it, I should rightly be thought to be talking nonsense. If, however, the existence of such a teapot were affirmed in ancient books, taught as the sacred truth every Sunday, and instilled into the minds of children at school, hesitation to believe in its existence would become a mark of eccentricity and entitle the doubter to the attentions of the psychiatrist in an enlightened age or of the Inquisitor in an earlier time.

How many psychiatrists does it take to screw in a lightbulb?” “I don’t know. How many?” “Eight.” “Why?” “Oh, stop overanalyzing it.

I do not have a psychiatrist and I do not want one, for the simple reason that if he listened to me long enough, he might become disturbed.

I decided early in graduate school that I needed to do something about my moods. It quickly came down to a choice between seeing a psychiatrist or buying a horse. Since almost everyone I knew was seeing a psychiatrist, and since I had an absolute belief that I should be able to handle my own problems, I naturally bought a horse.

I, myself, spent 9 years in an insane asylum and never had any suicidal tendencies, but I know that every conversation I had with a psychiatrist during the morning visit made me long to hang myself because I was aware that I could not slit his throat.

It is said that the fear of public speaking is a fear greater than death for most people. According to psychiatrists, the fear of public speaking is caused by the fear of ostracism, the fear of standing out, the fear of criticism, the fear of ridicule, the fear of being an outcast. THE FEAR OF BEING DIFFERENT PREVENTS MOST PEOPLE FROM SEEKING NEW WAYS TO SOLVE THEIR PROBLEMS.

The truth is, you cannot love yourself unless you have been loved and are loved. The capacity to love cannot be built in isolation.

I expect most psychiatrists have a patient or two they'd like to refer to me.

After a year in therapy, my psychiatrist said to me, 'Maybe life isn't or everyone.

Has it ever occurred to you that you might be delusional?' That's what the psychiatrist said, but I think he's wrong. There's an evil flying pizza out there, and it's got Brenda's name on it.

The more healthy relationships a child has, the more likely he will be to recover from trauma and thrive. Relationships are the agents of change and the most powerful therapy is human love.

I need more than anything right now what is, of course, most impossible, someone to love me, to be with me at night when I wake up in shuddering horror and fear of the cement tunnels leading down to the shock room, to comfort me with an assurance that no psychiatrist can quite manage to convey.

For years mental health professionals taught people that they could be psychologically healthy without social support, that “unless you love yourself, no one else will love you.”…The truth is, you cannot love yourself unless you have been loved and are loved. The capacity to love cannot be built in isolation

Okay, so here’s our plan for tonight. First we’ll bone down to take the edge off. Then we’ll order a pizza and replenish our energy, and after that, round two. Sound good?” … “Have you considered seeing a psychiatrist about your delusions?” I ask politely. “Because, sweetie, there's no chance in hell of us boning tonight.” “Fine. How about we go down on each other instead?” “How about you leave?” “Counter offer - I stay and we dry hump.

I know that I brought this all on myself. I know that I deserve this. I'd do anything not to be this way. I'd do anything to make it up to everyone. And to not have to see a psychiatrist, who explains to me about being "passive aggressive.

There is no psychiatrist in the world like a puppy licking your face.

We are frightfully concerned with our own deaths, sometimes so much so that we forget the real purpose of our lives

I don't hold with shamans, witch doctors, or psychiatrists. Shakespeare, Tolstoy, or even Dickens, understood more about the human condition than ever occurred to any of you. You overrated bunch of charlatans deal with the grammar of human problems, and the writers I've mentioned with the essence.

Billy heard Rosewater say to a psychiatrist, "I think you guys are going to have to come up with a lot of wonderful new lies, or people just aren't going to want to go on living.

The most experienced psychologist or observer of human nature knows infinitely less of the human heart than the simplest Christian who lives beneath the Cross of Jesus. The greatest psychological insight, ability, and experience cannot grasp this one thing: what sin is. Worldly wisdom knows what distress and weakness and failure are, but it does not know the godlessness of man. And so it also does not know that man is destroyed only by his sin and can be healed only by forgiveness. Only the Christian knows this. In the presence of a psychiatrist I can only be a sick man; in the presence of a Christian brother I can dare to be a sinner. The psychiatrist must first search my heart and yet he never plumbs its ultimate depth. The Christian brother knows when I come to him: here is a sinner like myself, a godless man who wants to confess and yearns for God’s forgiveness. The psychiatrist views me as if there were no God. The brother views me as I am before the judging and merciful God in the Cross of Jesus Christ.

If someone tells you you're crazy enough times, eventually it becomes true. It's that old psychiatrist's joke: insanity's all in your head.

A psychiatrist once told me early in treatment, “Stop trying to make me like you,” and what a sobering and welcome smack in the face that statement was. Yet somehow, every day of my life is still a campaign for popularity, or better yet, a crowded funeral.

I'm inclined to believe you need the psychiatrist.

Who needs psychiatrists? Who needs grief counsellors and life coaches and motivational speakers? Fuck all that! Just stare at the night sky and let yourself get lost in it every now and then.

Fire can warm or consume, water can quench or drown, wind can caress or cut. And so it is with human relationships: we can both create and destroy, nurture and terrorize, traumatize and heal each other.

Women are very complicated, even if you are a psychiatrist.

My psychiatrist said "you're BI Polar. I said "tell us something we don't already know".

Hate is just as injurious to the hater as it is to the hated. Like an unchecked cancer, hate corrodes the personality and eats away its vital unity. Many of our inner conflicts are rooted in hate. This is why the psychiatrists say, "Love or perish." Hate is too great a burden to bear.

You think I'm insane?" said Finnerty. Apparently he wanted more of a reaction than Paul had given him. "You're still in touch. I guess that's the test." "Barely — barely." "A psychiatrist could help. There's a good man in Albany." Finnerty shook his head. "He'd pull me back into the center, and I want to stay as close to the edge as I can without going over. Out on the edge you see all kinds of things you can't see from the center." He nodded, "Big, undreamed-of things — the people on the edge see them first.

The Israeli court psychiatrist who examined Eichmann found him a “completely normal man, more normal, at any rate, than I am after examining him,” the implication being that the coexistence of normality and bottomless cruelty explodes our ordinary conceptions and present the true enigma of the trial.

I’m not going more mad,” I said. “I’ve stabilized. I’m practically normal. Even my non-hallucinatory psychiatrist acknowledges that.

It doesn’t matter how many years go by, how much therapy I embark on, how much I try to achieve that elusive thing known as perspective, which is supposed to put all past wrongs into their rightful and diminished place, that happy place where all the talk is of lessons learned and inner peace. No one will ever understand the potency of my memories, which are so solid and vivid that I don’t need a psychiatrist to tell me they are driving me crazy. My subconscious has not buried them, my superego has not restrained them. They are front and center, they are going on right now.

A moth goes into a podiatrist’s office, and the podiatrist’s office says, “What seems to be the problem, moth?” The moth says “What’s the problem? Where do I begin, man? I go to work for Gregory Illinivich, and all day long I work. Honestly doc, I don’t even know what I’m doing anymore. I don’t even know if Gregory Illinivich knows. He only knows that he has power over me, and that seems to bring him happiness. But I don’t know, I wake up in a malaise, and I walk here and there… at night I…I sometimes wake up and I turn to some old lady in my bed that’s on my arm. A lady that I once loved, doc. I don’t know where to turn to. My youngest, Alexendria, she fell in the…in the cold of last year. The cold took her down, as it did many of us. And my other boy, and this is the hardest pill to swallow, doc. My other boy, Gregarro Ivinalititavitch… I no longer love him. As much as it pains me to say, when I look in his eyes, all I see is the same cowardice that I… that I catch when I take a glimpse of my own face in the mirror. If only I wasn’t such a coward, then perhaps…perhaps I could bring myself to reach over to that cocked and loaded gun that lays on the bedside behind me and end this hellish facade once and for all…Doc, sometimes I feel like a spider, even though I’m a moth, just barely hanging on to my web with an everlasting fire underneath me. I’m not feeling good. And so the doctor says, “Moth, man, you’re troubled. But you should be seeing a psychiatrist. Why on earth did you come here?” And the moth says, “‘Cause the light was on.

What does borderline personality mean, anyhow? It appears to be a way station between neurosis and psychosis: a fractured but not disassembled psyche. Though to quote my post-Melvin psychiatrist: "It's what they call people whose lifestyles bother them.

Seriously, why aren't you on drugs?" Cath walked past her out of the room. "Are you a licensed psychiatrist? Or do you just play one on TV?" "I'm on drugs," Reagan said. "They're a beautiful thing.

I smile quietly. She is with me all the time. I feel stupid now, for not seeing it sooner. But hey, at least we'll have this strange story to tell, love and death and blood and daddy-issues. And holy crap, I am a psychiatrist's wet dream."- Cas Lowood, Anna Dressed in Blood

The young and the old are defenseless against relatives who want to get rid of them by casting them in the role of mental patient,and against psychiatrists whose livelihood depends on defining them as mentally ill.

You think I'm psycho, you think I'm gone Tell the psychiatrist something is wrong Over the bend, entirely bonkers You like me best when I'm off my rocker Tell you a secret, I'm not alarmed So what if I'm crazy? The best people are.

You know the difference between a real science and a pseudoscience? A real science recognizes and accepts its own history without feeling attacked. When you tell a psychiatrist his mental institution came from a lazar house, he becomes infuriated.

Relationships matter: the currency for systemic change was trust, and trust comes through forming healthy working relationships. People, not programs, change people.

I have seen many cases like N. during the five years I've been in practice. I sometimes picture these unfortunates as men and women being pecked to death by predatory birds. The birds are invisible - at least until a psychiatrist who is good, or lucky, or both, sprays them with his version of Luminol and shines the right light on them - but they are nevertheless very real. The wonder is that so many OCDs manage to live productive lives, just the same. They work, they eat (often not enough or too much, it's true), they go to movies, they make love to their girlfriends and boyfriends, their wives and husbands . . . and all the time those birds are there, clinging to them and pecking away little bits of flesh.

I mean what they and their hired psychiatrists call delusional systems. Needless to say, ‘delusions’ are always officially defined. We do not have to worry about questions of real or unreal. They only talk out of expediency. It’s the system that matters. How the data arrange themselves inside it. Some are consistent, others fall apart.

Humankind has not learned about balance, let alone practiced it. It is guided by greed and ambition, steered by fear. In this way it will eventually destroy itself. But nature will survive; at least the plants will.

Sigmund Freud was a novelist with a scientific background. He just didn’t know he was a novelist. All those damn psychiatrists after him, they didn’t know he was a novelist either." (Interview in Writers at Work: The Paris Review Interviews, Eighth Series, ed. George Plimpton, 1988)

Psychiatrists look for twisted molecules and defective genes as the causes of schizophrenia, because schizophrenia is the name of a disease. If Christianity or Communism were called diseases, would they then look for the chemical and genetic “causes” of these “conditions”?

Eric approached the octagonal nurses’ station, and a blonde nurse looked up from her computer monitor, smiled, and pointed to examining room  D. Everybody recognized the hospital shrinks from the bright red W on their lanyard IDs. The W stood for Wright, the wing that contained the locked psych unit, but the staff teased that W stood for Wackos. He’d heard all the jokes— How do you tell the psychiatrists from the patients in the hospital? The patients get better and leave. Eric told the best psychiatrist jokes, though he never told the ones about psychiatrist’s kids. He didn’t think those were funny. He lived those.

To develop a self one must exercise choice and learn from the consequences of those choices; if the only thing you are taught is to comply, you have little way of knowing what you like and want.

I just wish that God or my parents or Sam or my sister or someone would just tell me what's wrong with me. Just tell me how to be different in a way that makes sense. To make this all go away. And disappear. I know that's wrong because it's my responsibility, and I know that things get worse before they get better because that's what my psychiatrist says, but this is a worse that feels too big.

You know you really need some help. A regular psychiatrist couldn't even help you. You need to go to like Vienna or something. You know what I mean? You need to get involved at the University level. Like where Freud studied and have all those people looking at you and checking up on you. That's the kind of help you need. Not the once a week for eighty bucks. No. You need a team. A team of psychiatrists working round the clock thinking about you, having conferences, observing you, like the way they did with the Elephant Man. That's what I'm talking about because that's the only way you're going to get better.

It was great seeing Annie again. I realised what a terrific person she was and how fun it was just knowing her. And I thought of that old joke, you know. The guy goes to a psychiatrist and says, "Doc, my brother's crazy. He thinks he's a chicken." and the doctor says, "well, why don't you turn him in?" and the guy says, "I would, but o need the eggs."  Well, I guess that's pretty much now how I feel about relationships. You know, they're totally irrational and crazy and absurd and, but, err, I guess we keep going through it because most of us need the eggs.

The psychiatrist wants to know why I go out and hike around in the forests and watch the birds and collect butterflies. I'll show you my collection some day." "Good." "They want to know what I do with my time. I tell them that sometimes I just sit and think. But I won't tell them what. I've got them running. And sometimes, I tell them, I like to put my head back, like this, and let the rain fall in my mouth. It tastes just like wine. Have you ever tried it?

I love my job when I'm not there.

Falling in love is not an act of will. It is not a conscious choice. No matter how open to or eager for it we may be, the experience may still elude us. Contrarily, the experience may capture us at times when we are definitely not seeking it, when it is inconvenient and undesirable. We are as likely to fall in love with someone with whom we are obviously ill matched as with someone more suitable. Indeed, we may not even like or admire the object of our passion, yet, try as we might, we may not be able to fall in love with a person whom we deeply respect and with whom a deep relationship would be in all ways desirable. This is not to say that the experience of falling in love is immune to discipline. Psychiatrists, for instance, frequently fall in love with their patients, just as their patients fall in love with them, yet out of duty to the patient and their role they are usually able to abort the collapse of their ego boundaries and give up the patient as a romantic object. The struggle and suffering of the discipline involved may be enormous. But discipline and will can only control the experience; they cannot create it. We can choose how to respond to the experience of falling in love, but we cannot choose the experience itself.

He doesn't want to have sex unless he's in love, and yes, I know that virginity is a misogynistic and oppressive social construct,but I still want to lose it, and meanwhile I've got this boy hemming and hawing like we're in a Jane Austen novel. I wish boys didn't have all these feelings I have to manage like a fucking psychiatrist.

But I realized something. About art. And psychiatry. They're both self-perpetuating systems. Like religion. All three of them promise you a sense of inner worth and meaning, and spend a lot of time telling you about the suffering you have to go through to achieve it. As soon as you get a problem in any one of them, the solution it gives is always to go deeper into the same system. They're all in rather uneasy truce with one another in what's actually a mortal battle. Like all self-reinforcing systems. At best, each is trying to encompass the other two and define them as sub-groups. You know: religion and art are both forms of madness and madness is the realm of psychiatry. Or, art is the study and praise of man and man's ideals, so therefore a religious experience just becomes a brutalized aesthetic response and psychiatry is just another tool for the artist to observe man and render his portraits more accurately. And the religious attitude I guess is that the other two are only useful as long as they promote the good life. At worst, they all try to destroy one another. Which is what my psychiatrist, whether he knew it or not, was trying, quite effectively, to do to my painting. I gave up psychiatry too, pretty soon. I just didn't want to get all wound up in any systems at all.

Maybe, sometimes, in the midst of things going terribly wrong, something is going just right.

Our body is just a vehicle for us while we’re here. It is our soul and our spirit that last forever.” I

Fat realized that one of two possibilities existed and only two; either Dr. Stone was totally insane – not just insane but totally so – or else in an artful, professional fashion he had gotten Fat to talk; he had drawn Fat out and now knew that Fat was totally insane.

I know how it is to live your life like a dream. To listen and watch, to wake up and try to understand what has already happened. You do not need a psychiatrist to do this. A psychiatrist does not want you to wake up. He tells you to dream some more, to find the pond and pour more tears into it. And really, he is just another bird drinking from your misery. My mother, she suffered. She lost her face and tried to hind it. She found only greater misery and finally could not hide that. There is nothing more to understand. that was China. That was what people did back then. They had no choice. they could not speak up. they could not run away. That was their fate.

We also must learn not to just go to those people whose vibrations are the same as ours. It is normal to feel drawn to somebody who is on the same level that you are. But this is wrong. You must also go to those people whose vibrations are wrong … with yours. This is the importance … in helping … these people.

Why, you may ask, take on this unpleasant, frightening subject? Why stare into the sun? Why not follow the advice of the venerable dean of American psychiatry, Adolph Meyer, who, a century ago, cautioned psychiatrists, 'Don't scratch where it doesn't itch'? Why grapple with the most terrible, the darkest and most unchangeable aspect of life? ... Death, however, DOES itch. It itches all the time; it is always with us, scratching at some inner door, whirring softly, barely audibly, just under the membrane of consciousness.

In explaining the growth of his faith, psychiatrist Gerald May writes, "I know that God is loving and that God’s loving is trustworthy. I know this directly, through the experience of my life. There have been plenty of times of doubt, especially when I used to believe that trusting God's goodness meant I would not be hurt. But having been hurt quite a bit, I know God's goodness goes deeper than all pleasure and pain it embraces them both." Ruthless Trust, pg 22

Take lightly what you hear about individuals. We need not distort trust for our paltry little political agendas. We tend to trust soulless, carried information more than we trust soulful human beings; but really most people aren't so bad once you sit down and have an honest, one-on-one conversation with them, once, with an open heart, you listen to their explanations as to why they act the way they act, or say what they say, or do what they do.

I only wanted to . . . I mean, just now, when Mr. George interrupted us, there was something very important I wanted to say to you.” “It is about what I told you in the church yesterday? I mean, I can understand that you may think me crazy because I see these beings, but a psychiatrist wouldn’t make any difference.” Gideon frowned. “Just keep quiet for a moment, would you? I have to pluck up all my courage to make you a declaration of love . . . I’ve had absolutely no practice in this kind of thing.” “What?” “Gwyneth,” he said, perfectly seriously, “I’ve fallen in love with you.” My stomach muscles contracted as if I’d had a shock. But it was joy. “Really?” “Yes, really!” In the light of the torch I saw Gideon smile. “I do realize we’ve known each other for less than a week, and at first I thought you were rather . . . childish, and I probably behaved badly to you. But you’re terribly complicated, I never know what you’ll do next, and in some ways you really are terrifyingly . . . er. . . naïve. Sometimes I just want to shake you.” “Okay, I can see you were right about having no practice in making declarations of love,” I agreed. “But then you’re so amusing, and clever, and amazingly sweet,” Gideon went on, as if he hadn’t heard me. “And the worst of it is, you only have to be in the same room and I need to touch you and kiss you . . .” “Yes, that’s really too bad,” I whispered, and my heart turned over as Gideon took the hatpin out of my hair, tossed the feathered monstrosity into the air to fall on the floor, draw me close, and kissed me. About three minutes later, I was leaning against the wall, totally breathless, making an effort to stay upright. “Hey, Gwyneth, try breathing in and out in the normal way,” said Gideon, amused. I gave him a little push. “Stop that! I can’t believe how conceited you are!” “Sorry. It’s just such a . . . a heady feeling to think you’d forget to breathe on my account.

When I was first aware that I had been laid low by the disease, I felt a need, among other things, to register a strong protest against the word "depression." Depression, most people know, used to be termed "melancholia," a word which appears in English as the year 1303 and crops up more than once in Chaucer, who in his usage seemed to be aware of its pathological nuances. "Melancholia" would still appear to be a far more apt and evocative word for the blacker forms of the disorder, but it was usurped by a noun with a blank tonality and lacking any magisterial presence, used indifferently to describe an economic decline or a rut in the ground, a true wimp of a word for such a major illness. It may be that the scientist generally held responsible for its currency in modern times, a Johns Hopkins Medical School faculty member justly venerated -- the Swiss-born psychiatrist Adolf Meyer -- had a tin ear for the finer rhythms of English and therefore was unaware of the semantic damage he had inflicted for such a dreadful and raging disease. Nonetheless, for over seventy-five years the word has slithered innocuously through the language like a slug, leaving little trace of its intrinsic malevolence and preventing, by its insipidity, a general awareness of the horrible intensity of the disease when out of control.

In actual fact. The manifold sexualities - those which appear with the different ages (sexualities of the infant or the child), those which become fixated on particular tastes or practices (the sexuality of the invert, the gerontophile, the fetishist), those which, in a diffuse manner, invest relationships (the sexuality of doctor and patient, teacher and student, psychiatrist and mental patient), those which haunt spaces (the sexuality of the home, the school, the prison)- all form the correlate of exact procedures of power.

pathological narcissists can lose touch with reality in subtle ways that become extremely dangerous over time. When they can’t let go of their need to be admired or recognized, they have to bend or invent a reality in which they remain special despite all messages to the contrary.

Healthy people, I have concluded, including myself, do not understand how everything changes once you have been diagnosed with a fatal illness. How you cling to hope, however false, however slight, and how reluctant most doctors are to deprive patients of that fragile beam of light in so much darkness. Indeed, many people develop what psychiatrists call ‘dissociation’ and a doctor can find himself talking to two people – they know that they are dying and yet still hope that they will live. I had noticed the same phenomenon with my mother during the last few days of her life. When faced by people who are dying you are no longer dealing with the rational consumers assumed by economic model-builders, if they ever existed in the first place.

Lincoln's story confounds those who see depression as a collection of symptoms to be eliminated. But it resonates with those who see suffering as a potential catalyst of emotional growth. "What man actually needs," the psychiatrist Victor Frankl argued,"is not a tension-less state but rather the striving and struggling of a worthwhile goal." Many believe that psychological health comes with the relief of distress. But Frankl proposed that all people-- and particularly those under some emotional weight-- need a purpose that will both draw on their talents and transcend their lives. For Lincoln, this sense of purpose was indeed the key that unlocked the gates of a mental prison. This doesn't mean his suffering went away. In fact, as his life became richer and more satisfying, his melancholy exerted a stronger pull. He now responded to that pull by tying it to his newly defined sense of purpose. From a place of trouble, he looked for meaning. He looked at imperfection and sought redemption.

Because, if you stop to think of it, the three Rules of Robotics are the essential guiding principles of a good many of the world’s ethical systems. Of course, every human being is supposed to have the instinct of self-preservation. That’s Rule Three to a robot. Also every ‘good’ human being, with a social conscience and a sense of responsibility, is supposed to defer to proper authority; to listen to his doctor, his boss, his government, his psychiatrist, his fellow man; to obey laws, to follow rules, to conform to custom—even when they interfere with his comfort or his safety. That’s Rule Two to a robot. Also, every ‘good’ human being is supposed to love others as himself, protect his fellow man, risk his life to save another. That’s Rule One to a robot. To put it simply—if Byerley follows all the Rules of Robotics, he may be a robot, and may simply be a very good man.

I broke up with this girl, and they put me with a psychiatrist who said, 'Why did you get so depressed, and do all those things you did?' I said, 'I wanted this girl and she left me.' And he said,'Well, we have to look into that.' And I said, 'There's nothing to look into! I wanted her and she left me.' And he said, 'Well, why are you feeling so intense?' And I said, 'Cause I want the girl!' And he said, 'What's underneath it?' And I said, 'Nothing!' He said, 'I'll have to give you medication.' I said, 'I don't want medication! I want the girl!' And he said, 'We have to work this through.' So, I took a fire extinguisher from the casement and struck him across the back of his neck. And before I knew it, guys from Con Ed had jumper cables in my head and the rest was...

One of the most distinguished psychiatrists living, Dr. Carl Jung, says in his book Modern Man in Search of a Soul (*): "During the past thirty years, people from all the civilised countries of the earth have consulted me. I have treated many hundreds of patients. Among all my patients in the second half of life-that is to say, over thirty-five-there has not been one whose problem in the last resort was not that of finding a religious outlook on life. It is safe to say that every one of them fell ill because he had lost that which the living religions of every age have given to their followers, and none of them has been really healed who did not regain his religious outlook.

And in every one of us, there's a war going on. It's a civil war. I don't care who you are, I don't care where you live, there is a civil war going on in your life. And every time you set out to be good, there's something pulling on you, telling you to be evil. It's going on in your life. Every time you set out to love, something keeps pulling on you, trying to get you to hate. Every time you set out to be kind and say nice things about people, something is pulling on you to be jealous and envious and to spread evil gossip about them. There's a civil war going on. There is a schizophrenia, as the psychologists or the psychiatrists would call it, going on within all of us. And there are times that all of us know somehow that there is a Mr. Hyde and a Dr. Jekyll in us...There's a tension at the heart of human nature. And whenever we set out to dream our dreams and to build our temples, we must be honest enough to recognize it.

There are friends, I think we can't imagine living without. People who are sisters to us, or brothers. Jimmy was one of those. I never thought I might have to go through life without him. I never thought he might be killed by a drunken driver or anything else. Who thinks about things like that when you're seventeen? If I had known ahead of time what was going to happen to him, I would have gone crazy. I guess I did go a little crazy. My Aunt Lo, who's a hospital psychiatrist, says grief travels a certain route-that if you could plot it out on a map you'd have a line that twists and weaves and eventually ends up near the point of departure. I say "near" because although you may survive the grief, you won't ever be exactly the same. It took me a long time to learn that, and sometimes the whole experience comes back on me and I have to learn it all over again.

I really do forget about everything. Because that’s what a moment like this does to you. It makes you feel like something so small inside of something so massive that it’s beyond comprehension. It strips away all of your problems, all of your hardships, all of your worldly needs and wants and desires, forcing you to realize just how insignificant all of it really is. It’s like the Earth becomes completely silent and still, and all that your mind can understand or feel is the vastness of the Universe and you gasp thinking about your place within it. Who needs psychiatrists? Who needs grief counselors and life coaches and motivational speakers? Fuck all that. Just stare at the night sky and let yourself get lost in it every now and then.

There is nothing wrong with entertainment. As some psychiatrist once put it, we all build castles in the air. The problems come when we try to live in them. The communications media of the late nineteenth and early twentieth centuries, with telegraphy and photography at their center, called the peek-a-boo world into existence, but we did not come to live there until television. Television gave the epistemological biases of the telegraph and the photograph their most potent expression, raising the interplay of image and instancy to an exquisite and dangerous perfection. And it brought them into the home. We are by now well into a second generation of children for whom television has been their first and most accessible teacher and, for many, their most reliable companion and friend. To put it plainly, television is the command center of the new epistemology. There is no audience so young that it is barred from television. There is no poverty so abject that it must forgo television. There is no education so exalted that it is not modified by television. And most important of all, there is no subject of public interest—politics, news, education, religion, science, sports—that does not find its way to television. Which means that all public understanding of these subjects is shaped by the biases of television.

Sometimes it’s hard to grasp why it is that the answers to the present lie in the past. A simple analogy might be helpful: a leading psychiatrist in the field of sexual abuse once told me she had, in thirty years of extensive work with paedophiles, never met one who hadn’t himself been abused as a child. This doesn’t mean that all abused children go on to become abusers; but it is impossible for someone who was not abused to become an abuser. No one is born evil. As Winnicott put it: ‘A baby cannot hate the mother, without the mother first hating the baby.’ As babies, we are innocent sponges, blank slates – with only the most basic needs present: to eat, shit, love and be loved. But something goes wrong, depending on the circumstances into which we are born, and the house in which we grow up. A tormented, abused child can never take revenge in reality, as she is powerless and defenceless, but she can – and must – harbour vengeful fantasies in her imagination. Rage, like fear, is reactive in nature.

In the last twenty-five years, the borderline patient, who confronts the psychiatrist not with well-defined symptoms but with diffuse dissatisfactions, has become increasingly common. He does not suffer from debilitating fixations or phobias or from the conversion of repressed sexual energy into nervous ailments; instead he complains "of vague, diffuse dissatisfactions with life" and feels his "amorphous existence to be futile and purposeless." He describes "subtly experienced yet pervasive feelings of emptiness and depression," "violent oscillations of self-esteem," and "a general inability to get along." He gains "a sense of heightened self-esteem only by attaching himself to strong, admired figures whose acceptance he craves and by whom he needs to feel supported." Although he carries out his daily responsibilities and even achieves distinction, happiness eludes him, and life frequently strikes him as not worth living.

Charlie Brown: I think lunchtime is about the worst time of day for me. Always having to sit here alone. Of course, sometimes, mornings aren't so pleasant either. Waking up and wondering if anyone would really miss me if I never got out of bed. Then there's the night, too. Lying there and thinking about all the stupid things I've done during the day. And all those hours in between when I do all those stupid things. Well, lunchtime is among the worst times of the day for me. Well, I guess I'd better see what I've got. Peanut butter. Some psychiatrists say that people who eat peanut butter sandwiches are lonely...I guess they're right. And when you're really lonely, the peanut butter sticks to the roof of your mouth. There's that cute little red-headed girl eating her lunch over there. I wonder what she would do if I went over and asked her if I could sit and have lunch with her?...She'd probably laugh right in my face...it's hard on a face when it gets laughed in. There's an empty place next to her on the bench. There's no reason why I couldn't just go over and sit there. I could do that right now. All I have to do is stand up...I'm standing up!...I'm sitting down. I'm a coward. I'm so much of a coward, she wouldn't even think of looking at me. She hardly ever does look at me. In fact, I can't remember her ever looking at me. Why shouldn't she look at me? Is there any reason in the world why she shouldn't look at me? Is she so great, and I'm so small, that she can't spare one little moment?...SHE'S LOOKING AT ME!! SHE'S LOOKING AT ME!! (he puts his lunchbag over his head.) ...Lunchtime is among the worst times of the day for me. If that little red-headed girl is looking at me with this stupid bag over my head she must think I'm the biggest fool alive. But, if she isn't looking at me, then maybe I could take it off quickly and she'd never notice it. On the other hand...I can't tell if she's looking, until I take it off! Then again, if I never take it off I'll never have to know if she was looking or not. On the other hand...it's very hard to breathe in here. (he removes his sack) Whew! She's not looking at me! I wonder why she never looks at me? Oh well, another lunch hour over with...only 2,863 to go.

I don't get it?" she asked "I don't get it? Let me tell you something about what I get. You think you're so smart? I spent three years on a full academic scholarship at the best college-prep school in the country. And when they kicked me out I had to petition-petition!-to keep them from wiping out my four-point-oh transcript." Daniel moved away, but Luce pursued him, taking a step forward for every wide-eyed step he took back. Probably freaking him out, but so what? He'd been asking for it every time he condescended to her. "I know Latin and French, and in middle school, I won the science fair three years in a row." She had backed him up against the railing of the boardwalk and was trying to restrain herself from poking him in the chest with her finger. She wasn't finished. "I also do the Sunday crossword puzzle, sometimes in under an hour. I have an unerringly good sense of direction... though not always when it comes to guys." She swallowed and took a moment to catch her breath. "And someday, I'm going to be a psychiatrist who actually listens to her patients and helps people. Okay? So don't keep talking to me like I'm stupid and don't tell me I don't understand just because I can't decode your erratic, flaky, hot-one-minute-cold-the-next, frankly"-she looked up at him, letting out her breath-"really hurtful behavior." She brushed a tear away, angry with herself for getting so worked up.

The most traumatic aspects of all disasters involve the shattering of human connections. And this is especially true for children. Being harmed by the people who are supposed to love you, being abandoned by them, being robbed of the one-on-one relationships that allow you to feel safe and valued and to become humane—these are profoundly destructive experiences. Because humans are inescapably social beings, the worst catastrophes that can befall us inevitably involve relational loss. As a result, recovery from trauma and neglect is also all about relationships—rebuilding trust, regaining confidence, returning to a sense of security and reconnecting to love. Of course, medications can help relieve symptoms and talking to a therapist can be incredibly useful. But healing and recovery are impossible—even with the best medications and therapy in the world—without lasting, caring connections to others.

It is lonely behind these boundaries. Some people-particularly those whom psychiatrists call schizoid-because of unpleasant, traumatizing experiences in childhood, perceive the world outside of themselves as unredeemably dangerous, hostile, confusing and unnurturing. Such people feel their boundaries to be protecting and comforting and find a sense of safety in their loneliness. But most of us feel our loneliness to be painful and yearn to escape from behind the walls of our individual identities to a condition in which we can be more unified with the world outside of ourselves. The experience of falling in love allows us this escapetemporarily. The essence of the phenomenon of falling in love is a sudden collapse of a section of an individual's ego boundaries, permitting one to merge his or her identity with that of another person. The sudden release of oneself from oneself, the explosive pouring out of oneself into the beloved, and the dramatic surcease of loneliness accompanying this collapse of ego boundaries is experienced by most of us as ecstatic. We and our beloved are one! Loneliness is no more! In some respects (but certainly not in all) the act of falling in love is an act of regression. The experience of merging with the loved one has in it echoes from the time when we were merged with our mothers in infancy. Along with the merging we also reexperience the sense of omnipotence which we had to give up in our journey out of childhood. All things seem possible! United with our beloved we feel we can conquer all obstacles. We believe that the strength of our love will cause the forces of opposition to bow down in submission and melt away into the darkness. All problems will be overcome. The future will be all light. The unreality of these feelings when we have fallen in love is essentially the same as the unreality of the two-year-old who feels itself to be king of the family and the world with power unlimited. Just as reality intrudes upon the two-year-old's fantasy of omnipotence so does reality intrude upon the fantastic unity of the couple who have fallen in love. Sooner or later, in response to the problems of daily living, individual will reasserts itself. He wants to have sex; she doesn't. She wants to go to the movies; he doesn't. He wants to put money in the bank; she wants a dishwasher. She wants to talk about her job; he wants to talk about his. She doesn't like his friends; he doesn't like hers. So both of them, in the privacy of their hearts, begin to come to the sickening realization that they are not one with the beloved, that the beloved has and will continue to have his or her own desires, tastes, prejudices and timing different from the other's. One by one, gradually or suddenly, the ego boundaries snap back into place; gradually or suddenly, they fall out of love. Once again they are two separate individuals. At this point they begin either to dissolve the ties of their relationship or to initiate the work of real loving.

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10