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1 " The claim that hysteria ceased to exist can hardly be taken seriously for a simple reason. For both Charcot and Freud, the symptoms of hysteria were fabulously changeable. An anaesthesia could transform into a contracture, a paralysis into a neuralgia. What mattered was less the content of the symptom than what place it occupied for the sufferer and what it gave voice to. As anthropologists would soon demonstrate, culture contained ’symptom pools’ which could be borrowed from in order to articulate a discontent. Deprived of any other means to communicate their malaise or their pain, the subject would use the symptoms available in a culture as ’idioms of distress’. "
― Darian Leader
2 " Neurotic people often feel as if they are fakes, playing the social game while inwardly despising it, and have a sense of illegitimacy as if they lacked a place in the world. This sense of having a double life creates conflict, yet in as-if cases, there is never a struggle between the "real me" and the social self, as one might expect. It is an identification without conflict. Sometimes, their stiffness and superficiality in social relations may be noticed by other people, and it can give the picture of the commitment-phobe. In fact, the person just knows at some level to stay away from situations that would involve an appeal to the symbolic, those, precisely, where a commitment is involved. "
― Darian Leader , What Is Madness?
3 " Campaign to destigmatize so-called "mental illness" often take a wrong turning here. They try to demonstrate how suffers of some condition have made amazing contributions to the science or the arts. Trying to destigmatize the diagnosis of autism, for example, we read how Einstein and Newton would have received that diagnosis today, and yet made fabulous discoveries in the field of physics. Even if they are acknowledged to have been "different", their worth is still reckoned in terms of how their work has impacted on the world of others. However well-intentioned, such perspectives are hardly judicious, as they make an implicit equation between value and social utility. Taking this step is dangerous, as the moment that human life is defined in terms of utility, the door to stigmatization and segregation is opened. If someone was found to be not useful, what value, then, would their life have? This was in fact exactly the argument of the early-twentieth-century eugenicists who complained for the extermination of the mentally ill. Although no one would admit such aspirations today, we cannot ignore the resurfacing in recent years of a remarkably similar discourse, with its emphasis on social utility, hereditary and genetic vulnerability. "
4 " So what do they do with their hands? Curiously, the most popular image of the listening psychoanalyst ascribes a notepad to them. When the New York department store Macy’s staged a window display of a psychoanalyst’s office in the 1950s, complete with patient on the couch, the analyst was depicted taking notes. Yet at that time this was by no means a habitual practice, and Edmund Bergler would swiftly publish an article about the myth of the note-taking analyst. Freud had advised against it, and in fact, a survey of analytic literature up to the present day shows that the single most common recorded practice for the listening psychoanalyst is not note-taking but knitting. "
― Darian Leader , Hands: What We Do with Them – and Why
