Interview with Psychiatrist Enrico de Notaris: “Anxiety”

Our interview with Enrico de Notaris continues

Ciro de Fiore: “What do you think is the concern?”

Enrico de Notaris: “I noticed my personal behavior: before a serious mourning I surrendered, without a doubt, my hope for small rituals:” Things can get better if I count the stairs “. Or sometimes, even in the past, I Despite being aware of the futility of this ritual, I have stopped letting the black cat go, but it must be considered that sometimes there is a certain weight to be borne in the difficulty of small prejudices. Helps: If these behaviors also need to be relied upon, it means that in reality our lives, our moods and our balance are in a state of perennial fragility. , The exit from anxiety, a solution in a nutshell. This spasmodic expectation of something that clarifies and resolves puts us at risk of a repetitive thought, distorted and Re-proposing proximity to offensive positions. This is how I would describe anxious thinking, but it is conceivable that things quickly become complicated and, depending on personal life events, it is also very frequent that anxiety and depression reinforce each other, even interfering with other unstable factors, other experiences semiologically increasingly more complex. Determine. The tradition of psychological discipline, understood as a whole and in its numerous systematic configurations, these aspects have been investigated for more than a century and a half, reaching very interesting considerations which are often incomplete and impoverished due to the same need. The systematization that follows this discipline. Thus, in order to ensure general, foundational systemic claims, one has to risk exposure. Another danger associated with this is to focus on research and study, thus omitting everything that is not “scientific” in the academic sense (life situation, emotional and work conditions, housing, etc.). A low-level influence then concerns the onslaught of specialized language in everyday life: to describe or describe the swelling and overflow in psychological terms in current and everyday language not only confuses one’s own experience or feeling, but determines a kind of cultural distortion of the masses. Having finished this premise, I return to the theme of the question: anxiety. It is worthwhile to reflect on the very close link that exists between this state of mind and the subjective caution of time: I would say that a large part of these experiences are conducted on awareness or doubt about life, somehow counter-time in counter-time music, or accident (a more or less Annoyingly Libran – always rational, easily hurt emotionally, very passionate and maybe a little too intense. Musical metaphors can help to understand, albeit in very general language, the potentially painful thematic experience when one’s “chaotic” personal chaos becomes commonplace in the chaotic world. The perception of surviving a break in life’s decisive moments and the perception of being inconsistently present at break, being a victim of a threatening time, or a past that erodes certainty or balance within us, brings us to the level of guilt, contributes to non-synthesizing the rhythm of our time. , At the stage of making it understandable or even uninhabitable. In times of anxiety, a very ancient question, permanently fluctuating in a destructive way and even avoiding potential confrontation, is given to any pendulum of its duration, to meet for a transient moment with the midpoint of the oscillation. The dominant period is like a monster that oppresses and causes misery, sometimes well described in many literary works, staged in theaters, narrated by films, evoked by music. Coming back to the question, so I feel that I can answer only by referring to other languages, perhaps for indiscriminate combination, for hint more than anything else, but this is because I feel very bad about my personal skills and knowledge: Psychiatry Practice And psychotherapy for a long time has always made this subject even more ignorant, an awareness that is confirmed by the subsequent promise of daily contact with suffering. Now I am part of the “Popular Health and Health Council” of the Municipality of Naples, an organization whose disciplinary and class flows are, in our opinion, inadequate and harmful, and for narrowing down the elements of the psychological world that suffer the most from them. An important issue concerns the prevalence of the use of psychotropic drugs intended and used solely as a health protection against mental anguish, underestimating, if not completely ignored, that taking certain psychotropic drugs regularly reduces life expectancy by 15 or 20 years. Can we talk about genocide? In terms of numbers, this is certainly not the case today, as “crazy” people have been burned in the past: Marco Paolini spoke on a beautiful show about how the Nazi powers “treated” the discomfort of the mentally ill. The show is called Ausmergen and it involves doctors, nurses, bureaucrats, obstetricians and psychiatrists talking about the practice of disinfection and subsequent disinfection by the so-called T4 (an address in Berlin, Tiergarten 4). “, Literally classified as ‘uninhabitable life’, in order to” purify the blood of the nation “and, above all, to preserve the skin of people considered unproductive in the health budget.” Undoubtedly the monstrous method; But we should ask ourselves why, on the other hand, the concern of “genocide” mental illness is completely absent today. Psychological conferences, which are otherwise great, make absolutely no mention of this very serious situation, which in my opinion is inevitable considering the six-count of the estimated victims. You can’t give drugs to everyone, always and in any case, even to avoid suicide (“Are they twenty years younger? But at least they don’t jump off a bridge” – I’ve heard some psychiatrist colleagues say, and it’s unacceptable because drugs are possible Deadly. Isn’t it foolish to ignore the issue? Instead, indifference often leads to “normal insanity”. It lives with those families. We share the tragic fate of distressed relatives who are knocking on the door. On the other hand, how can we recover this huge source of knowledge on mental anguish with adequate engagement tools? I remember the central role of the community assembly on the subject because it allows one to participate in something, which means joining the minimum common multiple, which must be shared. Should be. Today, any possibility of using this tool in decision making has been ruled out, the most patriarchal person is allowed to express some opinion to the victim’s family member, but the possibility that family opinion can effectively influence the strategies is eliminated as it progresses. Not compatible with the growing and rapid privatization of services. An adequate example would be the non-compliance with certain psychiatric laws that would allow each individual victim to build a dedicated, rehabilitation project, a project dedicated to him or her, with his or her full involvement. This is called “PTRI” (Personal Therapeutic Rehabilitation Project) and should consider the patient’s abilities and circumstances. But has this path been transformed, completely distorting the real liberation goal of the victim? In the Neapolitan area, many private structures, formerly affiliated or recognized, have rapidly transformed themselves into rehabilitation structures (so-called SIRs, intermediate rehabilitation structures, which are an organic part of the mental reforms of the last century) and so in some cases health services. Regional and is addressed for a specific task. So they “combine” different PTRIs, take an “x” number of people and arbitrarily place them in an SIR (formerly private clinic), which is capable of accommodating hundreds of people with the help of this subterfuse. Then there is a cosmetic procedure that probably uses a painting or theatrical laboratory of various arts and parodies other forms of entertainment as a rehabilitation effort; But the problem is that it boils down to an empty exercise of all colorless entertainment. In other words, a system of self-interest exists and improves for the benefit of those who make financial assumptions about mental illness, a system that directs public funds to the sometimes vague powers. Why not fight for the use of those resources and other forms of design instead, for example, in a cohabitation apartment or other more active method, which will cost much less? It must be borne in mind that the fee for patients confined to SIR is very high today, between 18 and 200 euros per day, as a result of isolating a person who is actually deprived of asylum-based and personal possibilities. Change or transformation. Instead the victimized person thus becomes an opportunity for profit, turns into a commodity and is frustrated: etymologically, killing the person. In this age, in a large part of the Western world, this is how healing happens. “

Ciro de Fiore

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