{"id":45761,"date":"2021-10-26T01:55:13","date_gmt":"2021-10-26T01:55:13","guid":{"rendered":"https:\/\/essays.homeworkacetutors.com\/2021\/10\/michel-foucault-human-rights-and-mental-health\/"},"modified":"2021-10-26T01:55:13","modified_gmt":"2021-10-26T01:55:13","slug":"michel-foucault-human-rights-and-mental-health","status":"publish","type":"post","link":"https:\/\/www.colapapers.com\/us\/michel-foucault-human-rights-and-mental-health\/","title":{"rendered":"Michel Foucault: Human Rights and Mental Health"},"content":{"rendered":"
\n

The drugs don\u2019t work: an analysis of mental health and the modes of social control. <\/h3>\n

Mental health in
\nthe UK has faced a large amount of disparity in regards to the way that people
\nare treated in relation to their human rights. This is an issue that is still
\ndifficult to understand as 1 in 4 people will suffer from a mental illness in
\nthe UK today[1]<\/sup><\/a>. The
\nexperience of suffering with a mental illness can be interlinked with
\ninequality and the question of an individual\u2019s freedom and autonomy being taken
\naway from them. It appears that the question of having one\u2019s freedom is
\ndirectly under attack when suffering from a mental health illness which leads
\nto the question of whether they are ever free. Efforts directed towards
\nachieving autonomy and freedom should not become separate from achieving
\nsubstantive equality for people with mental health illnesses. Structural
\nfactors such as inequality, gender, family living conditions, socio-economic
\nconditions, and discrimination contribute to the ways in which a mental illness
\ncan increase and have a negative impact on an individual\u2019s ability to recover
\nfrom an episode. A human rights approach to mental health is determined on
\nacknowledging the individual who is suffering with a mental health illness by
\nrespecting their dignity as an individual, their autonomy and independence, and
\ntheir freedom to make their own choices. Operating through a rights-based
\napproach instructs us to examine and scrutinise the language, implications, and
\nmodels of mental health that have been adopted previously, especially when
\ntaking health discourse into account. Such an approach also requires us to look
\nat the ways in which human rights have been characterised as being based on a particular
\nmental state and how discrimination characterises the lives of people with
\nmental health illnesses especially when matters of treatment are brought into
\nthe question. In this essay, I will look at Michel Foucault\u2019s approach to human
\nrights being based on a particular mental state and the implications of
\ntreating people solely through the approach of medication. I will use this
\napproach in the form a timeline dating from the 19th<\/sup> century to the
\npresent day, specifically looking at two case studies: the first titled, A Mind That Found Itself[2]<\/sup><\/strong><\/sup><\/a><\/em>
\nby Clifford Whittingham Beers written in 1908 and David\u2019s Box: The Journals and Letters of a young man diagnosed as a
\nSchizophrenic 1960-1971[3]<\/sup><\/strong><\/sup><\/a><\/em>
\nby Richard Hallam and Michael Bender in order to provide an analysis of how
\naccess to the right type of mental health treatment appears to be a case of
\nprivilege which can still be seen in mental health treatment today. I will also
\nlook at the approach of healthcare within the UK still being centred on
\nexcluding those with mental health illness rather than integrating them within
\ntheir communities as both case studies show. Finally, while acknowledging that
\nhealthcare professionals are under a duty of care to provide people with
\nmedication as a form of treatment, I would argue that it should be down to the
\nperson suffering with a mental illness to exercise the right and agency in
\ntheir own lives and who, consequently, should be supported in such a way that
\nthe barrier between their freedom and autonomy should not work against them in
\nrelation to their mental state. <\/p>\n

The nature of mental health practices in the UK can be dated back to 1247 when a monastic priory was founded in the city of London on the site where Liverpool Street station now stands[4]<\/sup><\/a>. The priory operated in such a way that it was able to provide food and shelter for those who were deemed as being \u2018\u2019sick\u2019\u2019. However, from 1330 onwards it was renamed as Bethlem Hospital[5]<\/sup><\/a> and was reported as having evidence of providing the earliest treatments of madness. In 1676, Bethlem was granted permission to be built at Moorfields in London making it the first hospital for the insane in the UK[6]<\/sup><\/a>. As a result, Bethlem became a unique setting on the basis of it becoming somewhat of an attraction to members of the public and confirming its place as a receptacle for the madness of the nation[7]<\/sup><\/a>. I would argue that Bethlem became a way of exposing those in a particularly vulnerable state as being dangerous to the livelihood of a \u2018\u2019sane\u2019\u2019 society, and in order to offer protection to those people it appeared that secular confinement was the best way to implement that safety. Throughout the earlier periods of the 16th<\/sup>-19th<\/sup> century, madness was described as a \u2018\u2019beastly\u2019\u2019 condition, and for the most part that those deemed as mad \u2018\u2019deserved it.\u2019\u2019 The nature of the asylum and its positioning within society then was a daily reminder of what to keep away from \u2013 to distance yourself from a particular \u2018\u2019mental state\u2019\u2019 that would ultimately separate you from the rest of the world. This isolating treatment of patients with mental health illnesses is still indicative in regards to how mental health services operate today. There is a clear comparison to be made between the geographical positioning of Bethlem in the heart of London throughout the 16th<\/sup> century as a haunting reminder of exclusion to its position now being situated on the outskirts of London in Kent as a people who have been forgotten and failed by the system. Many have questioned the care and support that is offered within hospitals, and whether the balance of power<\/a>[8]<\/sup><\/a> operated under the Mental Health Act is one that seeks to criminalise those with illnesses or in fact empower them to have agency over their own lives. It appears that even today mental health professionals operate on a basis of \u2018\u2019knowing what\u2019s best\u2019\u2019 which makes psychiatry on a whole much harder to challenge. However, this essay will go on to explore the impact of lived experiences and how those experiences are able to offer a strong account of being free as an individual when suffering from a mental illness.<\/p>\n

Foucault has
\ndescribed the principles of madness as being rooted in many varying aspects
\nwith the main two branches being divided between melancholia and mania. In this
\ninstance, \u2018\u2019the aspects of madness\u2019\u2019 are directly linked between what mental
\nstate becomes violent and what remains contained. Melancholy, has been
\ndescribed as being a state that \u2018\u2019never reaches violence[9]<\/sup><\/a>\u2019\u2019
\nand proceeds on the basis of a concentration of nervous power and of its fluid
\nin a certain region causing the mind to be in a state of sleep[10]<\/sup><\/a>.
\nApplying Foucault\u2019s theory of melancholy to Clifford Whittingham Beers\u2019 A Mind That Found Itself <\/em>illustrates how
\nthe instances of varying mental states described in Madness and Civilization<\/em> do not take into account the lived
\nexperience of an individual who has encountered melancholy and differing states
\nof mania. It also highlights the clear battle between freedom and mental health
\nrights on the basis of an individual such as Clifford Beers not being
\n\u2018\u2019violent\u2019\u2019, but him as an individual, being deemed so on the basis of his
\nthoughts. Throughout the course of his personal accounts there are many
\ninstances where he is struck with the battle of whether or not to commit
\nsuicide. The passage below illustrates how he is aware of his actions in such a
\nway that proceeding with suicide on the basis of his intellectual mental state
\nis something he is not able to do. <\/p>\n

\n

\u2018\u2019Considering the state of my mind and my inability at that time to appreciate the enormity of such an end as I half contemplated, my suicidal purpose was not entirely selfish. That I had never seriously contemplated suicide is proved by the fact that I had not provided myself with the means of accomplishing it, despite my habit, has long been remarked by my friends, of preparing even for unlikely contingencies. So far as I had the control of my faculties, it must be admitted that I deliberated; but, strictly speaking, the rash act which followed cannot correctly be called an attempt at suicide\u2014for how can a man who is not himself kill himself?[11]<\/sup><\/strong><\/sup><\/a>\u2019\u2019<\/em><\/p>\n<\/blockquote>\n

If we are to
\nanalyse this passage in direct link to the acts of 1842[12]<\/sup><\/a>
\nand 1845[13]<\/sup><\/a>
\nwhereby the erection of county borough asylums was mandatory[14]<\/sup><\/a> and
\nActs of Parliament gradually transferred the organisation of these institutions
\ninto the hands of the medical profession[15]<\/sup><\/a>
\nit does present a detrimental flaw in acknowledging thoughts of suicide as
\nbeing enough for an individual to be placed in an asylum. Beers wonders \u2018\u2019how can a man who is not himself kill
\nhimself[16]<\/sup><\/strong><\/sup><\/a>\u2019\u2019<\/em>
\ndemonstrating a sense of awareness which confirms his state of melancholy not
\n\u2018\u2019reaching a state of violence\u2019\u2019 yet he is still deemed as not being within the
\nrealms of sanity. Similarly, in This is
\nMadness<\/em> [17]<\/sup><\/a>
\nthere are first person accounts from individuals who have been treated with
\nrestrain within the hospital environment on the basis of them being considered
\na threat to the natural order. However, if as noted by Foucault these thoughts
\nrarely \u2018\u2019reach violence\u2019\u2019 then the basis of institutionalisation solely relies
\non the power of those operating under the \u2018\u2019psychiatric empire[18]<\/sup><\/a>\u2019\u2019
\nbeing granted the ability to take away the rights of those individuals based on
\na mental state that only appears to be a threat to themselves. <\/p>\n

Foucault also
\nexplains mania and melancholia being rooted in individuals being focused on the
\nidea of a particular mental such as death or fear, and in accordance with\u00a0 those tendencies, perhaps seeing themselves
\n\u2018\u2019to be beasts, whose voice and actions they imitate.[19]<\/sup><\/a>\u2019\u2019
\nHowever, I would argue that this is just one of the ways that those suffering
\nwith a mental health illness are conditioned by their surrounding social
\nfactors rather than it being a reflection of themselves. For example, if we are
\nto consider Beer\u2019s moment of suicide thought: <\/p>\n

\n

\u2018\u2019 I really wished to die, but so uncertain and ghastly a method did not appeal to me. Nevertheless, had I felt sure that in my tremulous frenzy I could accomplish the act with skilful dispatch, I should at once have ended my troubles[20]<\/sup><\/strong><\/sup><\/a>.\u2019\u2019<\/em><\/p>\n<\/blockquote>\n

It appears that
\nhis contemplated suicide is depicted as a moment of frenzy as mentioned above
\nto be a signifier of melancholy, and in understanding that it reveals the
\nrelationship between freedom of thought and mental health. As it states in
\nArticle 9 of the Human Rights Act: <\/p>\n

\n

\u2018\u2019Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching practice and observance[21]<\/sup><\/strong><\/sup><\/a>.\u2019\u2019<\/em><\/p>\n<\/blockquote>\n

If we are to consider the freedom of thought as a rights bearing entity in relation to one\u2019s mental state then surely, as an individual, the act of thinking, whether good or bad, cannot be enough to consider whether one is in fact a functioning member of society. Beers is able to acknowledge himself from a place of intelligence when he states: \u2018\u2019after refusing for a long time I finally weakened and signed the slip; but I did not place it on the book. To have done that would, in my mind, have been tantamount to giving consent to extradition<\/em>[22]<\/sup><\/a>\u2019\u2019 which ultimately demonstrates the constraints of not being able to exercise his freedom or autonomy as a result of it being taken away from him. Thus, the notion of \u2018\u2019disciplinary power<\/a>[23]<\/sup><\/a>\u2019\u2019 is brought into focus as melancholy is dependent on a particular type of intelligence which could also equate to a positive form of mental state. Intelligence is considered as a desirable trait when understanding personality formation which suggests that the \u2018\u2019power of the state\u2019\u2019 comes into governing what perception of intelligence the nation understands. Surely then, the notion of freedom and autonomy as rights bearing entities become blurred as it is a \u2018\u2019madness at the limits of its powerlessness[24]<\/sup><\/a>\u2019\u2019 providing the ultimate paradox to how someone who is clinically insane would operate. Foucault specifies that \u2018\u2019melancholia, finally is always accompanied by sadness and fear; on the contrary, in the maniac we find audacity and fury[25]<\/sup><\/a>\u2019\u2019 highlighting the history of psychiatry being based on its ability to socially exclude individuals. His approach to psychiatry illustrates the complexity of power and sensitises us to the destructive impact of ordering the human world in terms of simple binary distinctions such as good\/bad, right\/wrong, truth\/ideology, illness\/non-illness[26]<\/sup><\/a>. Critiquing individuals on this basis then highlights the position of psychiatry as depriving individual mental rights on the basis of conforming to a constructed order of power rather than understanding its place as a process. Whilst in hospital, Beers described experiences of his physical health also being affected by his undergoing treatment for his mental health. For example, \u2018\u2019my brain was in a ferment. It felt as if pricked by a million needles at white heat. My whole body felt as though it would be torn apart by the terrific nervous strain under which I labored[27]<\/sup><\/strong><\/sup><\/a>\u2019\u2019<\/em> illustrates his lack of mobility as a result of being under such severe mental distress. The force of this indifferent power demonstrates how immobilisation also acts as a form of discipline as it operates in the form of an asymmetrical relationship with the person in control and the individual. In this instance, Beer\u2019s is able to understand that position by being under \u2018\u2019terrific nervous strain,\u2019\u2019 but he also identifies this when going home from the hospital and speaks of his brother as \u2018\u2019acting as a detective\u2019\u2019 and \u2018\u2019finding himself still under surveillance.\u2019\u2019 It is governance in this form that acts as control in the form of surveillance which on a whole the creation of the mental health act feels constituted on.[28]<\/sup><\/a>\u00a0 I propose, therefore, that immobilising an individual of their mental and physical rights acts as a form of surveillance whereby taking agency over the minds and bodies of individuals leads to the deprivation of freedom and autonomy.\u00a0 <\/p>\n

By representing
\nBeer\u2019s as both the \u2018\u2019maniac\u2019\u2019 and the \u2018\u2019melancholic\u2019\u2019 suggests that between
\nmania and melancholia, the affinity is evident: not the affinity of symptoms
\nlinked in experience, but the affinity \u2013 more powerful and so much more evident
\nin the landscapes of the imagination[29]<\/sup><\/a>
\nHowever, I would argue, that again, displays a flaw in psychiatry as it is
\nconditioned on individuals adhering to a set mode of behaviours in order to be
\ndeemed as \u2018\u2019free\u2019\u2019.\u00a0 It alludes to my
\nstarting statement on psychiatrists or mental health professionals not being
\nchallenged on their perception of \u2018\u2019knowing what\u2019s best\u2019\u2019 when the likelihood
\nis that it will lead to a failed analysis, and ultimately prescribing
\nlimitations on freedom that are considered legitimate. <\/p>\n

Throughout the
\ncourse of the second half of this essay I will look at the accounts of a young
\nman named David and how his diary sheds considerable light on the nature of
\nmadness and on the services available to people diagnosed with schizophrenia in
\nthe 1960s.[30]<\/sup><\/a> The
\n1960s appeared to be a time that saw the \u2018\u2019anti-psychiatry movement[31]<\/sup><\/a>\u2019\u2019
\nbecome dominant with the key message being: madness is a product of a mad
\nfamily or a mad society[32]<\/sup><\/a>. A
\nnumber of psychiatrists such as R.D.Laing[33]<\/sup><\/a>
\nand Thomas Szasz[34]<\/sup><\/a>
\nhave been seen as the most important representatives of the anti-psychiatry
\nmovement in highlighting the damaging effects of psychiatric diagnosis, drugs,
\nECT treatment, and involuntary hospitalisation on individuals.\u00a0 <\/p>\n

As a result of
\nthe movement, there were a number of things that did change in terms of
\nbringing to light the policy of incarcerating people in large mental institutions.
\nMany people became politically active throughout this period in order to
\nprevent people from having to face such treatment from the NHS. The charity,
\nMIND[35]<\/sup><\/a>
\nwhich was originally known as the National Association for Mental Health
\ncampaigned for the closure of large mental hospitals and also for the human
\nrights of current hospital patients as well as ex hospital patients. However,
\nthe process of hospital closures didn\u2019t take place until the 1980s and 1990s.
\nMental hospital patients were then described as \u2018\u2019service users\u2019\u2019 yet, the act
\nof integrating them in the community with the support of health professionals
\nbecame scarce as larger efforts were being administered to help those suffering
\nfrom family breakdowns and child abuse rather than mental illness[36]<\/sup><\/a>.\u00a0 The link between \u2018\u2019mental disorder\u2019\u2019 and
\n\u2018\u2019psychiatric illness\u2019\u2019 is one that is blurred now as the definition of mental
\ndisorder has always been legal rather than medical[37]<\/sup><\/a>.
\nHowever, the recent change in the law since the 2007 Act[38]<\/sup><\/a>
\nmakes it possible for a person will a mental disorder to be closely monitored
\nin the community and to be detained against their will if it is expected that
\nthey could pose a serious risk to others in the future[39]<\/sup><\/a>.
\nThis shows that the possibility of integration within the community still isn\u2019t
\nviewed as a social and human right of those suffering with a mental health
\nillness. The issues that have prevailed for many years between the medical and
\nsocial model[40]<\/sup><\/a> are
\nstill apparent with the main concern being over the word \u2018\u2019treatment\u2019\u2019 and how
\nit is implemented. Detaining an individual is only permissible for the purposes
\nof \u2018\u2019psychiatric treatment\u2019\u2019 which sheds light on the fact that detaining them
\nfor having certain beliefs isn\u2019t possible, but deciding that they need to be treated
\non behalf of their mental state is deemed as acceptable. The act of
\n\u2018\u2019treatment\u2019\u2019 typically implies medication and it is seen that people adhering
\nto medication is a way of minimising the risk of disturbing behaviour[41]<\/sup><\/a>,
\nhowever, it shows how it acts as a form of control[42]<\/sup><\/a>.\n<\/p>\n

In the case of
\nDavid, there are many factors that I will explore in relation to medication
\nbeing a form of control depriving him of his freedom and liberty as an
\nindividual suffering from Schizophrenia. Taking into account his early teenage
\nyears, David was described as a highly intelligent young man with an IQ of 123
\nhowever, as a result of taking Largactil[43]<\/sup><\/a>,
\nnow known as Chlorpromazine there was a sudden shift in his ability to process
\ninformation, and as a result he became much slower in regards to academic
\neducation. It was noted by his school teachers that he was often \u2018\u2019unhappy\u2019\u2019
\nand in July 1957, the school became concerned about David\u2019s \u2018\u2019state of mind[44]<\/sup><\/a>.\u2019\u2019
\nThe head teacher of his school wrote to his to his father to inform him that
\nenquiries were being made about David\u2019s mental health\u00a0 illustrating that looking at effective ways
\nin which they could help David within a local environment were cast away.
\nErving Goffman[45]<\/sup><\/a>
\nspoke of stigma as a social identity that becomes \u2018\u2019discredited\u2019\u2019 by possessing
\nan attribute that makes an individual different from others in the category of
\npersons available for them to be, and of a less desirable kind \u2013 in the extreme
\na person who is quite throughouly\u00a0 bad,
\nor dangerous, or weak.[46]<\/sup><\/a> I
\nfeel that this is true of David\u2019s ability to form relationships with people
\nwithout being judged as an individual who is inferior or one that cannot be
\ntrusted on the basis of his \u2018\u2019mental state.\u2019\u2019 For example, when he speaks of
\nthe horrible effects of medication robbing him of his memory he states: <\/p>\n

\n

The horrible possibility that my memory, visual imagery, and whole state of mind have been horribly mutilated and permanently disfigured by treatment makes me wish for a good fairy to rescue me from the ghastly realities of the situation. I only have to look around me, read the papers, watch the television, to realise that \u2018\u2019to all intents and purposes\u2019\u2019 the human body is a machine, complex but vulnerable, so vulnerable. I fear being marred by such things as rheumatism. I fear physical exhaustion. I fear the utter collapse of my mind. I predict ultimate disaster.[47]<\/sup><\/strong><\/sup><\/a><\/em><\/p>\n<\/blockquote>\n

The treatment
\nthat he encounters when in hospital becomes the basis of David understanding
\nthe process of what is making him \u201dmad.\u2019\u2019 With this in mind, he exercises his
\nright as a patient to write to the Chairman of Managers[48]<\/sup><\/a>
\nto make an appeal in relation to Section 26[49]<\/sup><\/a>
\nof the Mental Health Act 1959. David explains in his letter: <\/p>\n

\n

\u2018\u2019Since a person can only be detained from outside a hospital if his condition is sufficiently retarded to warrant detention, why does this not apply inside a hospital, and why is such an order not rescinded immediately the patient regains his faculties? And how can (one assume in one way) a person under Section 26 be allowed to wander at will outside the hospital grounds, unless he is legally sane, and certainly in a medically fit enough condition to warrant this. And if he is legally sane, how can he be under Section 26, the Section used (I think) for the utterly incapable.<\/em>\u2019\u2019[50]<\/sup><\/a><\/p>\n<\/blockquote>\n

It appears that
\nDavid is questioning whether being \u2018\u2019insane\u2019\u2019 is the basis for being
\n\u2018\u2019detained.\u2019\u2019 Especially in regards to their being different warrants on what
\nappears to be acceptable on hospital grounds and outside them that question the
\nrequirements of being \u2018\u2019legally sane.\u2019\u2019 It highlights the same process of
\nprivate and public modes of complying to sections of the Mental Health Act in
\nregards to medication too. For example, it is noted that David wrote \u2018\u2019large
\nparts of his diary under the influence of choral\u2019\u2019 and \u2018\u2019became addicted to
\nchloral, and also to Mandrax, originally introduced as a supposedly safe
\nalternative to barbiturates.[51]<\/sup><\/a>\u2019\u2019
\nThis demonstrates that the act of receiving medication was presented to David
\nin the form of a \u2018\u2019favour\u2019\u2019 as though the drugs he became addicted to were
\nbetter than any other way he would have been able to relieve himself of
\ntension. As mentioned above, an individual should be in receipt of being able
\nto comply with their right to freedom of speech, but David isn\u2019t able to
\nexercise this right on the basis of being \u2018\u2019mentally ill\u2019\u2019? He also isn\u2019t able
\nto view his \u2018\u2019human body\u2019\u2019 as his own, but one that is specifically being used
\nfor the basis of social control through medication. Therefore, Goffman\u2019s
\nanalysis on \u2018\u2019stigma\u2019\u2019 being based on an individual\u2019s behaviours and
\ncharacteristics making them \u2018\u2019different\u2019\u2019 becomes linked to Foucault\u2019s account
\nof discipline as it is on the basis of an individual being different that controlling
\nthem is considered acceptable. In order to keep the \u2018\u2019crazy\u2019\u2019 away you must
\nmedicate them regardless of it being against their will (punishment), control
\nthem through their social environments (hospitals), and monitor their ability
\nto reconnect with their own lives (discipline). As David goes on to say \u2018\u2019my
\nmemory is growing worse with the passing of each. On occasions, my happiness
\ncoefficient\u2019 is at a lower level than on the 13th<\/sup> June. But my main
\nproblem is my memory \u2013 destroyed (partially) by that fiendish concoction
\noriginated in North India \u2013 chlorpromazine \u2013 trade name Largactil\u2026 Saw in the
\n\u2018book\u2019 that night, Largactil 50 or 100 mg as necessary!!! This shows the
\nextraordinary natures of these idiot psychiatrists[52]<\/sup><\/strong><\/sup><\/a>.\u2019\u2019
\n<\/em><\/p>\n

Mental health
\nrepresents an area of one\u2019s lived experiences that are challenged and
\nconflicted with the state. As explored within this essay, the factors on which
\nthat becomes applicable are on the basis of limited access to support, the
\ntrust of health professionals, and the right kinds of treatment. Although,
\nthere have been further changes to the Mental Health Act in regards \u2018\u2019towards
\nupholding the rights of the individual to choose what\u2019s best for them.\u2019\u2019 I
\nwould argue that the notion of \u2018\u2019consent\u2019\u2019 is one that still fails to be
\naddressed in mental health discourse. In accordance to the current Mental
\nHealth Act of today, there appears to be little improvement on the basis of
\nworking with individuals on the right kinds of treatment for them. The modes of
\nmedication such as the ones that David was in receipt of throughout the 1960s
\nsuch as ECT and Chlorpromazine still operate today which leads to the
\nquestion:\u00a0 how likely is it that these
\nmodes of \u2018\u2019treatment\u2019\u2019 are worthwhile if there are no signs of improvement over
\n40 years later? Thus, there remains a need to introduce other forms of
\ntreatment such as talking therapies and allow individuals the right to such
\ntreatments at the most earliest signs of struggles with their mental health.
\nThe therapeutic space would be one where problems, although experienced
\nindividually, could be contextualized; internalised oppression from parents,
\nschool, work, peers or wider society could be spoken about, witnessed, thought
\nabout and put into context.[53]<\/sup><\/a>
\nSuch an approach would work with individuals and reinforce the nature of them
\nhaving the right to make their own decisions and not being dictated by health
\nprofessionals or psychiatrists. Therefore, the future of mental health services
\nshould aim to understand the perspective of the individual suffering as it no
\nlonger remains the case of prescribing drugs that have been categorised
\ninto\u00a0 groups such as \u2018\u2019anti-depressant\u2019\u2019
\nand \u2018\u2019anti-psychotic\u2019\u2019 as it is not possible to control what side effects they
\nwill have in the future.\u00a0 A positive
\npresence is needed in reasserting the principle that the characteristics of
\nwhat someone can be deemed \u2018\u2019mentally ill\u2019\u2019 for such as low self-esteem,
\nparanoia, confusion, despair, and loneliness are experiences that us as humans
\nwill experience in our lifetime. The Foucauldian theories explored within this essay such as
\nsurveillance, discipline, and control illustrate the similarities between that
\nof the hospital and the prison. These spaces are created deliberately in order
\nto protect the \u2018\u2019non criminals\u2019\u2019 or in this context the \u2018\u2019sane,\u2019\u2019 and
\nsimultaneously limit the rights of the \u2018\u2019criminals\u2019\u2019 and the \u2018\u2019insane.\u2019\u2019 It
\nhighlights that as long as these systems are in place the freedom of those
\nsuffering with mental health illnesses will always be in jeopardy. Consequently,
\nthe first step towards ensuring those suffering with mental health illnesses
\nare no longer incriminated is by \u2018\u2019representing the rights of people psychiatry
\nis monitoring[54]<\/sup><\/a>,\u2019\u2019
\nand creating a system that is based on experience such as from ex-patients and
\nservice users who have lived through the same process. <\/p>\n

Bibliography <\/h2>\n

Andrews, Jonathan. (1991). Bedlam
\nrevisited: A history of Bethlem hospital 1634-1770.\u00a0Queen Mary
\nUniversity of London<\/em>, p.10.<\/p>\n

Bartlett, Peter (1999).\u00a0The
\nPoor Law of Lunacy: The Administration of Pauper Lunatics in Mid-nineteenth
\nCentury England<\/em>. London: Leicester University Press.<\/p>\n

Beers, Clifford (1908).\u00a0A
\nMind That Found Itself. <\/em>USA: Readaclassic.com. p.7, 14, 15, 31.<\/p>\n

Beresford, Peter. (2002). Thinking
\nabout \u2018mental health\u2019: Towards a social model.\u00a0Journal of Mental Health<\/em>,\u00a011<\/em>(6),
\n581-584.<\/p>\n

Bracken, Pat and Thomas, Philip.
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Double, Duncan. (2002). The limits
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Emc. (2016).\u00a0Largactil
\nInjection.<\/em>\u00a0Available:
\nhttps:\/\/www.medicines.org.uk\/emc\/product\/957\/smpc. Last accessed 21\/04\/2018.<\/p>\n

Equality and Human Rights
\nCommission. (2016).\u00a0Article 9: Freedom of thought, belief and religion.<\/em>\u00a0Available:
\nhttps:\/\/www.equalityhumanrights.com\/en\/human-rights-act\/article-9-freedom-thought-belief-and-religion.
\nLast accessed 21\/04\/2018.<\/p>\n

Foucault, Michel (1991).\u00a0Discipline
\nand Punish: The Birth of the Prison. <\/em>London: Penguin Books.<\/p>\n

Foucault, Michel (2001).\u00a0Madness
\nand Civilization: A History of Insanity in the Age of Reason<\/em>. London:
\nTaylor and Francis. p.111, 119, 125, 127.<\/p>\n

Goffman, Erving. (1963).\u00a0Stigma
\nand Social Identity.\u00a0<\/em>Available:
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\nLast accessed 21\/04\/2018.<\/p>\n

Hallam, Richard and Bender, Michael
\n(2011).\u00a0David\u2019s Box: The Journals and Letters of a Young Man Diagnosed
\nas Schizophrenic, 1960-1971<\/em>. London: Polpresa Press. p.17, 23, 50, 51, 56,
\n132, 134, 231, 232. <\/p>\n

Historic England. (2018).\u00a0From
\nBethlehem to Bedlam \u2013 England\u2019s First Mental Institution.<\/em>\u00a0Available:
\nhttps:\/\/historicengland.org.uk\/research\/inclusive-heritage\/disability-history\/1050-1485\/from-bethlehem-to-bedlam\/.
\nLast accessed 21\/04\/2018. <\/p>\n

Killaspy,
\nHelen. (2006). From the asylum to community care: learning from
\nexperience.\u00a0British Medical Bulletin. <\/em>79-80 (1), p.245.<\/p>\n

Laing,
\nRonald (2010).\u00a0The Divided Self: An Existential Study in Sanity and
\nMadness. <\/em>London: Penguin Books.<\/p>\n

Legislation.gov.uk.
\n(1959).\u00a0Mental Health Act 1959.\u00a0<\/em>Available:
\nhttp:\/\/www.legislation.gov.uk\/ukpga\/Eliz2\/7-8\/72\/section\/26\/enacted. Last
\naccessed 21\/04\/2018.<\/p>\n

Living
\nwith Schizophrenia. (2018).\u00a0Schizophrenia: A Brief History.<\/em>
\nAvailable:
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\nLast accessed 21\/04\/2018.<\/p>\n

Mind.
\n(2018).\u00a0A History of Mind.<\/em>\u00a0Available: https:\/\/www.mind.org.uk\/about-us\/what-we-do\/our-mission\/a-history-of-mind\/.
\nLast accessed 21\/04\/2018.<\/p>\n

Newnes, Craig, Holmes, Guy, and
\nDunn, Cailzie (1999).\u00a0This is Madness: A Critical Look at Psychiatry
\nand the Future of Mental Health Services. <\/em>Herefordshire: PCCS Books. p.18,
\n144, 146, 280, 282 <\/p>\n

Newnes, Craig, Holmes, Guy, and
\nDunn, Cailzie. (1999). The service user\/survivor movement. In: This is
\nMadness: A Critical Look at Psychiatry and the Future of Mental Health
\nServices. <\/em>Herefordshire: PCCS Books. p.195-211.<\/p>\n

NHS. (2018).\u00a0Mental health.<\/em>\u00a0Available:
\nhttps:\/\/www.england.nhs.uk\/mental-health\/. Last accessed 21\/04\/2018.<\/p>\n

Szasz, Thomas (2010).\u00a0The
\nMyth of Mental Illness: Foundations of a Theory of Personal Conduct<\/em>.
\nLondon: Harper Perennial.<\/p>\n

Wright, David. (1998). The certification
\nof insanity in nineteenth-century England and Wales.\u00a0History of
\nPsychiatry. <\/em>9 (35), p.267-290.<\/p>\n

\n

[1]<\/a>
\nNHS: Mental health.<\/em>\u00a0Available: https:\/\/www.england.nhs.uk\/mental-health\/.<\/p>\n

[2]<\/a> Beers,
\nClifford, A Mind That Found Itself<\/em>.<\/p>\n

[3]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971.<\/em><\/p>\n

[4]<\/a>
\nKillaspy, Helen, From the asylum to
\ncommunity care: learning from experience<\/em> p.245.<\/p>\n

[5]<\/a>
\nHistoric England: From Bethlehem to Bedlam \u2013 England\u2019s First Mental
\nInstitution.<\/em>\u00a0Available:
\nhttps:\/\/historicengland.org.uk\/research\/inclusive-heritage\/disability-history\/1050-1485\/from-bethlehem-to-bedlam\/.\n<\/p>\n

[6]<\/a>
\nSame as 4.<\/p>\n

[7]<\/a>
\nAndrews, Jonathan, Bedlam revisited: A
\nhistory of Bethlem hospital 1634-1770 <\/em>p.10.<\/p>\n

[8]<\/a> Newnes, Craig and Dunn, Cailzie, This is
\nMadness: A Critical Look at Psychiatry
\nand the Future of Mental Health Services\u00a0<\/em>p.144. <\/p>\n

[9]<\/a> Foucault,
\nMichel, Madness and Civilization: A
\nHistory of Insanity in the Age of Reason <\/em>p.127.<\/p>\n

[10]<\/a>
\nSame as above.\u00a0 <\/p>\n

[11]<\/a> Beers,
\nClifford, A Mind That Found Itself<\/em> p.14.<\/p>\n

[12]<\/a>
\nBartlett, Peter, The Poor Law of Lunacy<\/em>.\n<\/p>\n

[13]<\/a>
\nWright, David, The certification of insanity in nineteenth-century England and Wales<\/em>.
\n<\/strong><\/p>\n

[14]<\/a>
\nNewnes, Craig and Dunn, Cailzie, This is
\nMadness: A Critical Look at Psychiatry
\nand the Future of Mental Health Services\u00a0<\/em>p.18.<\/p>\n

[15]<\/a>
\nSame as above. <\/p>\n

[16]<\/a> Beers,
\nClifford, A Mind That Found Itself<\/em>
\np.14.<\/p>\n

[17]<\/a> Newnes,
\nCraig and Dunn, Cailzie, This is Madness:
\nA Critical Look at Psychiatry and the
\nFuture of Mental Health Services.\u00a0<\/em><\/p>\n

[18]<\/a> Newnes, Craig and Dunn, Cailzie, This is
\nMadness: A Critical Look at Psychiatry
\nand the Future of Mental Health Services\u00a0<\/em>p.144.<\/p>\n

[19]<\/a> Foucault,
\nMichel, Madness and Civilization: A
\nHistory of Insanity in the Age of Reason <\/em>p.111. <\/p>\n

[20]<\/a> Beers,
\nClifford, A Mind That Found Itself<\/em>
\np.15.<\/p>\n

[21]<\/a>
\nEquality and Human Rights Commission: Article 9: Freedom of thought, belief
\nand religion.<\/em>\u00a0Available:
\nhttps:\/\/www.equalityhumanrights.com\/en\/human-rights-act\/article-9-freedom-thought-belief-and-religion.<\/p>\n

[22]<\/a> Beers,
\nClifford, A Mind That Found Itself<\/em> p.31.<\/p>\n

[23]<\/a>
\nFoucault, Michel, Discipline and Punish<\/em>.\n<\/p>\n

[24]<\/a>
\nFoucault, Michel, Madness and
\nCivilization: A History of Insanity in the Age of Reason <\/em>p.119.<\/p>\n

[25]<\/a>
\nSame as above.<\/p>\n

[26]<\/a>
\nBracken, Pat and Thomas, Philip, From
\nSzasz to Foucault: On the Role of Critical Psychiatry<\/em> p.226.<\/p>\n

[27]<\/a> Beers,
\nClifford, A Mind That Found Itself<\/em> p.7.<\/p>\n

[28]<\/a> Newnes, Craig and Dunn, Cailzie, This is
\nMadness: A Critical Look at Psychiatry
\nand the Future of Mental Health Services\u00a0<\/em>p.146.<\/p>\n

[29]<\/a> Foucault,
\nMichel, Madness and Civilization: A
\nHistory of Insanity in the Age of Reason <\/em>p.125.<\/p>\n

[30]<\/a>
\nLiving with Schizophrenia: Schizophrenia: A Brief History.<\/em> Available:
\nhttps:\/\/www.livingwithschizophreniauk.org\/advice-sheets\/schizophrenia-a-brief-history\/.<\/p>\n

[31]<\/a>
\nDouble, Duncan \u201cThe limits of psychiatry.\u201d\u00a0BMJ: British
\nMedical Journal<\/em>.<\/p>\n

[32]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.17. <\/p>\n

[33]<\/a>
\nLaing, Ronald, The Divided Self: An Existential Study in Sanity and Madness<\/em>.<\/strong><\/p>\n

[34]<\/a>
\nSzasz, Thomas, The Myth of Mental Illness.<\/em><\/p>\n

[35]<\/a>
\nMind: A History of Mind. Available:
\nhttps:\/\/www.mind.org.uk\/about-us\/what-we-do\/our-mission\/a-history-of-mind\/.<\/p>\n

[36]<\/a> Newnes,
\nCraig and Dunn, Cailzie, This is Madness:
\nA Critical Look at Psychiatry and the
\nFuture of Mental Health Services\u00a0<\/em>p.195-211.<\/p>\n

[37]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.231.<\/p>\n

[38]<\/a>
\nSame as above.<\/p>\n

[39]<\/a>
\nSame as 37.<\/p>\n

[40]<\/a>
\nBeresford, Peter, Thinking about \u2018mental
\nhealth\u2019: Towards a social model <\/em>p.581-584.<\/p>\n

[41]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.232.<\/p>\n

[42]<\/a>
\nSame as above.<\/p>\n

[43]<\/a>
\nEmc: Largactil Injection.<\/em>\u00a0Available:
\nhttps:\/\/www.medicines.org.uk\/emc\/product\/957\/smpc.<\/p>\n

[44]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.23.<\/p>\n

[45]<\/a>
\nGoffman, Erving, Stigma and Social
\nIdentity. <\/em><\/p>\n

[46]<\/a>
\nGoffman, Erving, Stigma and Social
\nIdentity<\/em>, p.3. <\/p>\n

[47]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.132.<\/p>\n

[48]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.50.<\/p>\n

[49]<\/a>
\nLegislation.gov.uk. Mental Health Act 1959.\u00a0<\/em>Available:
\nhttp:\/\/www.legislation.gov.uk\/ukpga\/Eliz2\/7-8\/72\/section\/26\/enacted.<\/p>\n

[50]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.51. <\/p>\n

[51]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.56.<\/p>\n

[52]<\/a> Hallam,
\nRichard and Bender, Michael, David\u2019s Box:
\nThe Journals and Letters of a Young Man Diagnosed as Schizophrenic, 1960 \u2013 1971
\n<\/em>p.134. <\/p>\n

[53]<\/a> Newnes,
\nCraig and Dunn, Cailzie, This is Madness:
\nA Critical Look at Psychiatry and the
\nFuture of Mental Health Services\u00a0<\/em> p.282.<\/p>\n

[54]<\/a> Newnes,
\nCraig and Dunn, Cailzie, This is Madness:
\nA Critical Look at Psychiatry and the
\nFuture of Mental Health Services\u00a0<\/em>p.280.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The drugs don\u2019t work: an analysis of mental health and the modes of social control. Mental health in the UK has faced a large amount of disparity in regards to the way that people are treated in relation to their human rights. This is an issue that is still difficult to understand as 1 in […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8526,6264,8396],"tags":[5676,5686,5780,5294,5674,5677,5678,6403,4639],"class_list":["post-45761","post","type-post","status-publish","format-standard","hentry","category-do-my-homework-human-rights","category-human-rights","category-paper-writing-service","tag-1500-words-assessment-task","tag-ace-homework-tutors","tag-assignment-homework-help-answers","tag-bishops-writing-bureau","tag-create-a-2-4-page-resource","tag-create-powerpoint-include-harvard-referencing","tag-i-need-completed-essay-in-300-400-words","tag-write-a-3-5pg-paper","tag-write-a-page-assignment"],"_links":{"self":[{"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/posts\/45761","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/comments?post=45761"}],"version-history":[{"count":0,"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/posts\/45761\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/media?parent=45761"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/categories?post=45761"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.colapapers.com\/us\/wp-json\/wp\/v2\/tags?post=45761"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}