Meme (updated)

From Wikipedia, the free encyclopedia

 

A meme (/miːm/ MEEM) is an idea, behavior, or style that spreads from person to person within a culture—often with the aim of conveying a particular phenomenon, theme, or meaning represented by the meme. A meme acts as a unit for carrying cultural ideas, symbols, or practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. Supporters of the concept regard memes as cultural analogues to genes in that they self-replicate, mutate, and respond to selective pressures.

 

Proponents theorize that memes are a viral phenomenon that may evolve by natural selection in a manner analogous to that of biological evolution. Memes do this through the processes of variation, mutation, competition, and inheritance, each of which influences a meme's reproductive success. Memes spread through the behavior that they generate in their hosts. Memes that propagate less prolifically may become extinct, while others may survive, spread, and (for better or for worse) mutate. Memes that replicate most effectively enjoy more success, and some may replicate effectively even when they prove to be detrimental to the welfare of their hosts.

A field of study called memetics arose in the 1990s to explore the concepts and transmission of memes in terms of an evolutionary model. Criticism from a variety of fronts has challenged the notion that academic study can examine memes empirically. However, developments in neuroimaging may make empirical study possible. Some commentators in the social sciences question the idea that one can meaningfully categorize culture in terms of discrete units, and are especially critical of the biological nature of the theory's underpinnings. Others have argued that this use of the term is the result of a misunderstanding of the original proposal.

The word meme is a neologism coined by Richard Dawkins. It originated from Dawkins' 1976 book The Selfish Gene. Dawkins's own position is somewhat ambiguous: he welcomed N. K. Humphrey's suggestion that "memes should be considered as living structures, not just metaphorically" and proposed to regard memes as "physically residing in the brain". Later, he argued that his original intentions, presumably before his approval of Humphrey's opinion, had been simpler.

Etymology

The word meme is a shortening (modeled on gene) of mimeme (from Ancient Greek μίμημα pronounced [míːmɛːma] mīmēma, "imitated thing", from μιμεῖσθαι mimeisthai, "to imitate", from μῖμος mimos, "mime") coined by British evolutionary biologist Richard Dawkins in The Selfish Gene (1976) as a concept for discussion of evolutionary principles in explaining the spread of ideas and cultural phenomena. Examples of memes given in the book included melodies, catchphrases, fashion, and the technology of building arches. Kenneth Pike had in 1954 coined the related terms emic and etic, generalizing the linguistic units of phoneme, morpheme, grapheme, lexeme, and tagmeme (as set out by Leonard Bloomfield), distinguishing insider and outside views of communicative behavior.

Origins

Richard Dawkins coined the word meme in his 1976 book The Selfish Gene.

 

The word meme originated with Richard Dawkins' 1976 book The Selfish Gene. Dawkins cites as inspiration the work of geneticist L. L. Cavalli-Sforza, anthropologist F. T. Cloak and ethologist J. M. Cullen. Dawkins wrote that evolution depended not on the particular chemical basis of genetics, but only on the existence of a self-replicating unit of transmission—in the case of biological evolution, the gene. For Dawkins, the meme exemplified another self-replicating unit with potential significance in explaining human behavior and cultural evolution. Although Dawkins invented the term 'meme' and developed meme theory, the possibility that ideas were subject to the same pressures of evolution as were biological attributes was discussed in Darwin's time. T. H. Huxley claimed that 'The struggle for existence holds as much in the intellectual as in the physical world. A theory is a species of thinking, and its right to exist is coextensive with its power of resisting extinction by its rivals.'

"Kilroy was here" was a graffito that became popular in the 1940s, and existed under various names in different countries, illustrating how a meme can be modified through replication. This is seen as one of the first widespread memes in the world

 

Dawkins used the term to refer to any cultural entity that an observer might consider a replicator. He hypothesized that one could view many cultural entities as replicators, and pointed to melodies, fashions and learned skills as examples. Memes generally replicate through exposure to humans, who have evolved as efficient copiers of information and behavior. Because humans do not always copy memes perfectly, and because they may refine, combine or otherwise modify them with other memes to create new memes, they can change over time. Dawkins likened the process by which memes survive and change through the evolution of culture to the natural selection of genes in biological evolution.

Dawkins defined the meme as a unit of cultural transmission, or a unit of imitation and replication, but later definitions would vary. The lack of a consistent, rigorous, and precise understanding of what typically makes up one unit of cultural transmission remains a problem in debates about memetics. In contrast, the concept of genetics gained concrete evidence with the discovery of the biological functions of DNA. Meme transmission requires a physical medium, such as photons, sound waves, touch, taste, or smell because memes can be transmitted only through the senses.

Dawkins noted that in a society with culture a person need not have descendants to remain influential in the actions of individuals thousands of years after their death:

But if you contribute to the world's culture, if you have a good idea...it may live on, intact, long after your genes have dissolved in the common pool. Socrates may or may not have a gene or two alive in the world today, as G.C. Williams has remarked, but who cares? The meme-complexes of Socrates, Leonardo, Copernicus and Marconi are still going strong.

Although Dawkins invented the term meme, he has not claimed that the idea was entirely novel, and there have been other expressions for similar ideas in the past. In 1904, Richard Semon published Die Mneme (which appeared in English in 1924 as The Mneme). The term mneme was also used in Maurice Maeterlinck's The Life of the White Ant (1926), with some parallels to Dawkins's concept.

Memetic lifecycle: transmission, retention

Memes, analogously to genes, vary in their aptitude to replicate; successful memes remain and spread, whereas unfit ones stall and are forgotten. Thus memes that prove more effective at replicating and surviving are selected in the meme pool.

Memes first need retention. The longer a meme stays in its hosts, the higher its chances of propagation are. When a host uses a meme, the meme's life is extended. The reuse of the neural space hosting a certain meme's copy to host different memes is the greatest threat to that meme's copy.

A meme which increases the longevity of its hosts will generally survive longer. On the contrary, a meme which shortens the longevity of its hosts will tend to disappear faster. However, as hosts are mortal, retention is not sufficient to perpetuate a meme in the long term; memes also need transmission. 

Life-forms can transmit information both vertically (from parent to child, via replication of genes) and horizontally (through viruses and other means). Memes can replicate vertically or horizontally within a single biological generation. They may also lie dormant for long periods of time.

Memes reproduce by copying from a nervous system to another one, either by communication or imitation. Imitation often involves the copying of an observed behavior of another individual. Communication may be direct or indirect, where memes transmit from one individual to another through a copy recorded in an inanimate source, such as a book or a musical score. Adam McNamara has suggested that memes can be thereby classified as either internal or external memes (i-memes or e-memes).

Some commentators have likened the transmission of memes to the spread of contagions. Social contagions such as fads, hysteria, copycat crime, and copycat suicide exemplify memes seen as the contagious imitation of ideas. Observers distinguish the contagious imitation of memes from instinctively contagious phenomena such as yawning and laughing, which they consider innate (rather than socially learned) behaviors.

Aaron Lynch described seven general patterns of meme transmission, or "thought contagion":

1. Quantity of parenthood: an idea that influences the number of children one has. Children respond particularly receptively to the ideas of their parents, and thus ideas that directly or indirectly encourage a higher birthrate will replicate themselves at a higher rate than those that discourage higher birthrates.
2. Efficiency of parenthood: an idea that increases the proportion of children who will adopt ideas of their parents. Cultural separatism exemplifies one practice in which one can expect a higher rate of meme-replication—because the meme for separation creates a barrier from exposure to competing ideas.
3. Proselytic: ideas generally passed to others beyond one's own children. Ideas that encourage the proselytism of a meme, as seen in many religious or political movements, can replicate memes horizontally through a given generation, spreading more rapidly than parent-to-child meme-transmissions do.
4. Preservational: ideas that influence those that hold them to continue to hold them for a long time. Ideas that encourage longevity in their hosts, or leave their hosts particularly resistant to abandoning or replacing these ideas, enhance the preservability of memes and afford protection from the competition or proselytism of other memes.
5. Adversative: ideas that influence those that hold them to attack or sabotage competing ideas and/or those that hold them. Adversative replication can give an advantage in meme transmission when the meme itself encourages aggression against other memes.
6. Cognitive: ideas perceived as cogent by most in the population who encounter them. Cognitively transmitted memes depend heavily on a cluster of other ideas and cognitive traits already widely held in the population, and thus usually spread more passively than other forms of meme transmission. Memes spread in cognitive transmission do not count as self-replicating.
7. Motivational: ideas that people adopt because they perceive some self-interest in adopting them. Strictly speaking, motivationally transmitted memes do not self-propagate, but this mode of transmission often occurs in association with memes self-replicated in the efficiency parental, proselytic and preservational modes.

Memes as discrete units

Dawkins initially defined meme as a noun that "conveys the idea of a unit of cultural transmission, or a unit of imitation". John S. Wilkins retained the notion of meme as a kernel of cultural imitation while emphasizing the meme's evolutionary aspect, defining the meme as "the least unit of sociocultural information relative to a selection process that has favorable or unfavorable selection bias that exceeds its endogenous tendency to change". The meme as a unit provides a convenient means of discussing "a piece of thought copied from person to person", regardless of whether that thought contains others inside it, or forms part of a larger meme. A meme could consist of a single word, or a meme could consist of the entire speech in which that word first occurred. This forms an analogy to the idea of a gene as a single unit of self-replicating information found on the self-replicating chromosome. 

While the identification of memes as "units" conveys their nature to replicate as discrete, indivisible entities, it does not imply that thoughts somehow become quantized or that "atomic" ideas exist that cannot be dissected into smaller pieces. A meme has no given size. Susan Blackmore writes that melodies from Beethoven's symphonies are commonly used to illustrate the difficulty involved in delimiting memes as discrete units. She notes that while the first four notes of Beethoven's Fifth Symphony form a meme widely replicated as an independent unit, one can regard the entire symphony as a single meme as well.

The inability to pin an idea or cultural feature to quantifiable key units is widely acknowledged as a problem for memetics. It has been argued however that the traces of memetic processing can be quantified utilizing neuroimaging techniques which measure changes in the connectivity profiles between brain regions." Blackmore meets such criticism by stating that memes compare with genes in this respect: that while a gene has no particular size, nor can we ascribe every phenotypic feature directly to a particular gene, it has value because it encapsulates that key unit of inherited expression subject to evolutionary pressures. To illustrate, she notes evolution selects for the gene for features such as eye color; it does not select for the individual nucleotide in a strand of DNA. Memes play a comparable role in understanding the evolution of imitated behaviors.

The 1981 book Genes, Mind, and Culture: The Coevolutionary Process by Charles J. Lumsden and E. O. Wilson proposed the theory that genes and culture co-evolve, and that the fundamental biological units of culture must correspond to neuronal networks that function as nodes of semantic memory. They coined their own word, "culturgen", which did not catch on. Coauthor Wilson later acknowledged the term meme as the best label for the fundamental unit of cultural inheritance in his 1998 book Consilience: The Unity of Knowledge, which elaborates upon the fundamental role of memes in unifying the natural and social sciences.

Evolutionary influences on memes

Dawkins noted the three conditions that must exist for evolution to occur:

1. variation, or the introduction of new change to existing elements;
2. heredity or replication, or the capacity to create copies of elements;
3. differential "fitness", or the opportunity for one element to be more or less suited to the environment than another.

Dawkins emphasizes that the process of evolution naturally occurs whenever these conditions co-exist, and that evolution does not apply only to organic elements such as genes. He regards memes as also having the properties necessary for evolution, and thus sees meme evolution as not simply analogous to genetic evolution, but as a real phenomenon subject to the laws of natural selection. Dawkins noted that as various ideas pass from one generation to the next, they may either enhance or detract from the survival of the people who obtain those ideas, or influence the survival of the ideas themselves. For example, a certain culture may develop unique designs and methods of tool-making that give it a competitive advantage over another culture. Each tool-design thus acts somewhat similarly to a biological gene in that some populations have it and others do not, and the meme's function directly affects the presence of the design in future generations. In keeping with the thesis that in evolution one can regard organisms simply as suitable "hosts" for reproducing genes, Dawkins argues that one can view people as "hosts" for replicating memes. Consequently, a successful meme may or may not need to provide any benefit to its host.

Unlike genetic evolution, memetic evolution can show both Darwinian and Lamarckian traits. Cultural memes will have the characteristic of Lamarckian inheritance when a host aspires to replicate the given meme through inference rather than by exactly copying it. Take for example the case of the transmission of a simple skill such as hammering a nail, a skill that a learner imitates from watching a demonstration without necessarily imitating every discrete movement modeled by the teacher in the demonstration, stroke for stroke. Susan Blackmore distinguishes the difference between the two modes of inheritance in the evolution of memes, characterizing the Darwinian mode as "copying the instructions" and the Lamarckian as "copying the product."

Clusters of memes, or memeplexes (also known as meme complexes or as memecomplexes), such as cultural or political doctrines and systems, may also play a part in the acceptance of new memes. Memeplexes comprise groups of memes that replicate together and coadapt. Memes that fit within a successful memeplex may gain acceptance by "piggybacking" on the success of the memeplex. As an example, John D. Gottsch discusses the transmission, mutation and selection of religious memeplexes and the theistic memes contained. Theistic memes discussed include the "prohibition of aberrant sexual practices such as incest, adultery, homosexuality, bestiality, castration, and religious prostitution", which may have increased vertical transmission of the parent religious memeplex. Similar memes are thereby included in the majority of religious memeplexes, and harden over time; they become an "inviolable canon" or set of dogmas, eventually finding their way into secular law. This could also be referred to as the propagation of a taboo.

Memetics

The discipline of memetics, which dates from the mid-1980s, provides an approach to evolutionary models of cultural information transfer based on the concept of the meme. Memeticists have proposed that just as memes function analogously to genes, memetics functions analogously to genetics. Memetics attempts to apply conventional scientific methods (such as those used in population genetics and epidemiology) to explain existing patterns and transmission of cultural ideas.

Principal criticisms of memetics include the claim that memetics ignores established advances in other fields of cultural study, such as sociology, cultural anthropology, cognitive psychology, and social psychology. Questions remain whether or not the meme concept counts as a validly disprovable scientific theory. This view regards memetics as a theory in its infancy: a protoscience to proponents, or a pseudoscience to some detractors.

Criticism of meme theory

An objection to the study of the evolution of memes in genetic terms (although not to the existence of memes) involves a perceived gap in the gene/meme analogy: the cumulative evolution of genes depends on biological selection-pressures neither too great nor too small in relation to mutation-rates. There seems no reason to think that the same balance will exist in the selection pressures on memes.

Luis Benitez-Bribiesca M.D., a critic of memetics, calls the theory a "pseudoscientific dogma" and "a dangerous idea that poses a threat to the serious study of consciousness and cultural evolution". As a factual criticism, Benitez-Bribiesca points to the lack of a "code script" for memes (analogous to the DNA of genes), and to the excessive instability of the meme mutation mechanism (that of an idea going from one brain to another), which would lead to a low replication accuracy and a high mutation rate, rendering the evolutionary process chaotic.

British political philosopher John Gray has characterized Dawkins' memetic theory of religion as "nonsense" and "not even a theory... the latest in a succession of ill-judged Darwinian metaphors", comparable to Intelligent Design in its value as a science.

Another critique comes from semiotic theorists such as Deacon and Kull. This view regards the concept of "meme" as a primitivized concept of "sign". The meme is thus described in memetics as a sign lacking a triadic nature. Semioticians can regard a meme as a "degenerate" sign, which includes only its ability of being copied. Accordingly, in the broadest sense, the objects of copying are memes, whereas the objects of translation and interpretation are signs.

Fracchia and Lewontin regard memetics as reductionist and inadequate. Evolutionary biologist Ernst Mayr disapproved of Dawkins' gene-based view and usage of the term "meme", asserting it to be an "unnecessary synonym" for "concept", reasoning that concepts are not restricted to an individual or a generation, may persist for long periods of time, and may evolve.

Applications

Opinions differ as to how best to apply the concept of memes within a "proper" disciplinary framework. One view sees memes as providing a useful philosophical perspective with which to examine cultural evolution. Proponents of this view (such as Susan Blackmore and Daniel Dennett) argue that considering cultural developments from a meme's-eye view—as if memes themselves respond to pressure to maximize their own replication and survival—can lead to useful insights and yield valuable predictions into how culture develops over time. Others such as Bruce Edmonds and Robert Aunger have focused on the need to provide an empirical grounding for memetics to become a useful and respected scientific discipline.

A third approach, described by Joseph Poulshock, as "radical memetics" seeks to place memes at the center of a materialistic theory of mind and of personal identity.

Prominent researchers in evolutionary psychology and anthropology, including Scott Atran, Dan Sperber, Pascal Boyer, John Tooby and others, argue the possibility of incompatibility between modularity of mind and memetics. In their view, minds structure certain communicable aspects of the ideas produced, and these communicable aspects generally trigger or elicit ideas in other minds through inference (to relatively rich structures generated from often low-fidelity input) and not high-fidelity replication or imitation. Atran discusses communication involving religious beliefs as a case in point. In one set of experiments he asked religious people to write down on a piece of paper the meanings of the Ten Commandments. Despite the subjects' own expectations of consensus, interpretations of the commandments showed wide ranges of variation, with little evidence of consensus. In another experiment, subjects with autism and subjects without autism interpreted ideological and religious sayings (for example, "Let a thousand flowers bloom" or "To everything there is a season"). People with autism showed a significant tendency to closely paraphrase and repeat content from the original statement (for example: "Don't cut flowers before they bloom"). Controls tended to infer a wider range of cultural meanings with little replicated content (for example: "Go with the flow" or "Everyone should have equal opportunity"). Only the subjects with autism—who lack the degree of inferential capacity normally associated with aspects of theory of mind—came close to functioning as "meme machines".

In his book The Robot's Rebellion, Stanovich uses the memes and memeplex concepts to describe a program of cognitive reform that he refers to as a "rebellion". Specifically, Stanovich argues that the use of memes as a descriptor for cultural units is beneficial because it serves to emphasize transmission and acquisition properties that parallel the study of epidemiology. These properties make salient the sometimes parasitic nature of acquired memes, and as a result individuals should be motivated to reflectively acquire memes using what he calls a "Neurathian bootstrap" process.

Religion

Although social scientists such as Max Weber sought to understand and explain religion in terms of a cultural attribute, Richard Dawkins called for a re-analysis of religion in terms of the evolution of self-replicating ideas apart from any resulting biological advantages they might bestow.

As an enthusiastic Darwinian, I have been dissatisfied with explanations that my fellow-enthusiasts have offered for human behaviour. They have tried to look for 'biological advantages' in various attributes of human civilization. For instance, tribal religion has been seen as a mechanism for solidifying group identity, valuable for a pack-hunting species whose individuals rely on cooperation to catch large and fast prey. Frequently the evolutionary preconception in terms of which such theories are framed is implicitly group-selectionist, but it is possible to rephrase the theories in terms of orthodox gene selection.

— Richard Dawkins, The Selfish Gene

He argued that the role of key replicator in cultural evolution belongs not to genes, but to memes replicating thought from person to person by means of imitation. These replicators respond to selective pressures that may or may not affect biological reproduction or survival.

In her book The Meme Machine, Susan Blackmore regards religions as particularly tenacious memes. Many of the features common to the most widely practiced religions provide built-in advantages in an evolutionary context, she writes. For example, religions that preach of the value of faith over evidence from everyday experience or reason inoculate societies against many of the most basic tools people commonly use to evaluate their ideas. By linking altruism with religious affiliation, religious memes can proliferate more quickly because people perceive that they can reap societal as well as personal rewards. The longevity of religious memes improves with their documentation in revered religious texts.

Aaron Lynch attributed the robustness of religious memes in human culture to the fact that such memes incorporate multiple modes of meme transmission. Religious memes pass down the generations from parent to child and across a single generation through the meme-exchange of proselytism. Most people will hold the religion taught them by their parents throughout their life. Many religions feature adversarial elements, punishing apostasy, for instance, or demonizing infidels. In Thought Contagion Lynch identifies the memes of transmission in Christianity as especially powerful in scope. Believers view the conversion of non-believers both as a religious duty and as an act of altruism. The promise of heaven to believers and threat of hell to non-believers provide a strong incentive for members to retain their belief. Lynch asserts that belief in the Crucifixion of Jesus in Christianity amplifies each of its other replication advantages through the indebtedness believers have to their Savior for sacrifice on the cross. The image of the crucifixion recurs in religious sacraments, and the proliferation of symbols of the cross in homes and churches potently reinforces the wide array of Christian memes.

Although religious memes have proliferated in human cultures, the modern scientific community has been relatively resistant to religious belief. Robertson (2007) reasoned that if evolution is accelerated in conditions of propagative difficulty, then we would expect to encounter variations of religious memes, established in general populations, addressed to scientific communities. Using a memetic approach, Robertson deconstructed two attempts to privilege religiously held spirituality in scientific discourse. Advantages of a memetic approach as compared to more traditional "modernization" and "supply side" theses in understanding the evolution and propagation of religion were explored.

Memetic explanations of racism

In Cultural Software: A Theory of Ideology, Jack Balkin argued that memetic processes can explain many of the most familiar features of ideological thought. His theory of "cultural software" maintained that memes form narratives, social networks, metaphoric and metonymic models, and a variety of different mental structures. Balkin maintains that the same structures used to generate ideas about free speech or free markets also serve to generate racist beliefs. To Balkin, whether memes become harmful or maladaptive depends on the environmental context in which they exist rather than in any special source or manner to their origination. Balkin describes racist beliefs as "fantasy" memes that become harmful or unjust "ideologies" when diverse peoples come together, as through trade or competition.

Architectural memes

In A Theory of Architecture, Nikos Salingaros speaks of memes as "freely propagating clusters of information" which can be beneficial or harmful. He contrasts memes to patterns and true knowledge, characterizing memes as "greatly simplified versions of patterns" and as "unreasoned matching to some visual or mnemonic prototype". Taking reference to Dawkins, Salingaros emphasizes that they can be transmitted due to their own communicative properties, that "the simpler they are, the faster they can proliferate", and that the most successful memes "come with a great psychological appeal".

Architectural memes, according to Salingaros, can have destructive power. "Images portrayed in architectural magazines representing buildings that could not possibly accommodate everyday uses become fixed in our memory, so we reproduce them unconsciously." He lists various architectural memes that circulated since the 1920s and which, in his view, have led to contemporary architecture becoming quite decoupled from human needs. They lack connection and meaning, thereby preventing "the creation of true connections necessary to our understanding of the world". He sees them as no different from antipatterns in software design—as solutions that are false but are re-utilized nonetheless.

Internet culture

An "Internet meme" is a concept that spreads rapidly from person to person via the Internet, largely through Internet-based E-mailing, blogs, forums, imageboards like 4chan, social networking sites like Facebook, Instagram, or Twitter, instant messaging, social news sites or thread sites like Reddit, and video hosting services like YouTube and Twitch.

In 2013, Richard Dawkins characterized an Internet meme as one deliberately altered by human creativity, distinguished from Dawkins's original idea involving mutation by random change and a form of Darwinian selection.

Meme maps

One technique of meme mapping represents the evolution and transmission of a meme across time and space. Such a meme map uses a figure-8 diagram (an analemma) to map the gestation (in the lower loop), birth (at the choke point), and development (in the upper loop) of the selected meme. Such meme maps are nonscalar, with time mapped onto the y-axis and space onto the x-axis transect. One can read the temporal progression of the mapped meme from south to north on such a meme map. Paull has published a worked example using the "organics meme" (as in organic agriculture).

Abnormal psychology

From Wikipedia, the free encyclopedia

 

Abnormal psychology is the branch of psychology that studies unusual patterns of behavior, emotion and thought, which may or may not be understood as precipitating a mental disorder. Although many behaviors could be considered as abnormal, this branch of psychology generally deals with behavior in a clinical context. There is a long history of attempts to understand and control behavior deemed to be aberrant or deviant (statistically, functionally, morally or in some other sense), and there is often cultural variation in the approach taken. The field of abnormal psychology identifies multiple causes for different conditions, employing diverse theories from the general field of psychology and elsewhere, and much still hinges on what exactly is meant by "abnormal". There has traditionally been a divide between psychological and biological explanations, reflecting a philosophical dualism in regard to the mind-body problem. There have also been different approaches in trying to classify mental disorders. Abnormal includes three different categories; they are subnormal, supernormal and paranormal.

The science of abnormal psychology studies two types of behaviors: adaptive and maladaptive behaviors. Behaviors that are maladaptive suggest that some problem(s) exist, and can also imply that the individual is vulnerable and cannot cope with environmental stress, which is leading them to have problems functioning in daily life in their emotions, mental thinking, physical actions and talks. Behaviors that are adaptive are ones that are well-suited to the nature of people, their lifestyles and surroundings, and to the people that they communicate with, allowing them to understand each other.^[4] Clinical psychology is the applied field of psychology that seeks to assess, understand and treat psychological conditions in clinical practice. The theoretical field known as 'abnormal psychology' may form a backdrop to such work, but clinical psychologists in the current field are unlikely to use the term 'abnormal' in reference to their practice. Psychopathology is a similar term to abnormal psychology but has more of an implication of an underlying pathology (disease process), and as such is a term more commonly used in the medical specialty known as psychiatry.

History

Supernatural traditions

Throughout time, societies have proposed several explanations of abnormal behavior within human beings. Beginning in some hunter-gatherer societies, animists have believed that people demonstrating abnormal behavior are possessed by malevolent spirits. This idea has been associated with trepanation, the practice of cutting a hole into the individual's skull in order to release the malevolent spirits. Although it has been difficult to define abnormal psychology, one definition includes characteristics such as statistical infrequency.

A more formalized response to spiritual beliefs about abnormality is the practice of exorcism. Performed by religious authorities, exorcism is thought of as another way to release evil spirits who cause pathological behavior within the person. In some instances, individuals exhibiting unusual thoughts or behaviors have been exiled from society or worse. Perceived witchcraft, for example, has been punished by death. Two Catholic Inquisitors wrote the Malleus Maleficarum (Latin for "The Hammer Against Witches"), that was used by many Inquisitors and witch-hunters. It contained an early taxonomy of perceived deviant behavior and proposed guidelines for prosecuting deviant individuals.

Asylums

The act of placing mentally ill individuals in a separate facility known as an asylum dates to 1547, when King Henry VIII of England established the St. Mary of Bethlehem asylum in London. This hospital, nicknamed Bedlam, was famous for its deplorable conditions. Asylums remained popular throughout the Middle Ages and the Renaissance era. These early asylums were often in miserable conditions. Patients were seen as a “burden” to society and locked away and treated almost as beasts to be dealt with rather than patients needing treatment. However, many of the patients received helpful medical treatment. There was scientific curiosity into abnormal behavior although it was rarely investigated in the early asylums. Inmates in these early asylums were often put on display for profit as they were viewed as less than human. The early asylums were basically modifications of the existing criminal institutions.

In the late 18th century the idea of humanitarian treatment for the patients gained much favor due to the work of Philippe Pinel in France. He pushed for the idea that the patients should be treated with kindness and not the cruelty inflicted on them as if they were animals or criminals. His experimental ideas such as removing the chains from the patients were met with reluctance. The experiments in kindness proved to be a great success, which helped to bring about a reform in the way mental institutions would be run.

Institutionalization would continue to improve throughout the 19th and 20th century due to work of many humanitarians such as Dorethea Dix, and the mental hygiene movement which promoted the physical well-being of the mental patients. "Dix more than any other figure in the nineteenth century, made people in America and virtually all of Europe aware that the insane were being subjected to incredible abuses." Through this movement millions of dollars were raised to build new institutions to house the mentally ill. Mental hospitals began to grow substantially in numbers during the 20th century as care for the mentally ill increased in them.

By 1939 there were over 400,000 patients in state mental hospitals in the USA. Hospital stays were normally quite long for the patients, with some individuals being treated for many years. These hospitals while better than the asylums of the past were still lacking in the means of effective treatment for the patients, and even though the reform movement had occurred; patients were often still met with cruel and inhumane treatment.

Things began to change in the year 1946 when Mary Jane Ward published the influential book titled “The Snake Pit” which was made into a popular movie of the same name. The book called attention to the conditions which mental patients faced and helped to spark concern in the general public to create more humane mental health care in these overcrowded hospitals.

In this same year the National Institute of Mental Health was also created which provided support for the training of hospital employees and research into the conditions which afflicted the patients. During this period the Hill-Burton Acts was also passed which was a program that funded mental health hospitals. Along with the Community Health Services Act of 1963, the Hill-Burton Acts helped with the creation of outpatient psychiatric clinics, inpatient general hospitals, and rehabilitation and community consultation centers.

Deinstitutionalisation

In the late twentieth century however, a large number of mental hospitals were closed due to lack of funding and overpopulation. In England for example only 14 of the 130 psychiatric institutions that had been created in the early 20th century remained open at the start of the 21st century. In 1963, President John Kennedy launched the community health movement in the United States as a "bold new approach" to mental health care, aimed at coordinating mental health services for citizens in mental health centers. In the span of 40 years, the United States was able to see an about 90 percent drop in the number of patients in Psychiatric hospitals.

This trend was not only in the England and the United States but worldwide with countries like Australia having too many mentally ill patients and not enough treatment facilities. Recent studies have found that the prevalence of mental illness has not decreased significantly in the past 10 years, and has in fact increased in frequency regarding specific conditions such as anxiety and mood disorders.

This led to a large number of the patients being released while not being fully cured of the disorder they were hospitalized for. This became known as the phenomenon of deinstitutionalization. This movement had noble goals of treating the individuals outside of the isolated mental hospital by placing them into communities and support systems. Another goal of this movement was to avoid the potential negative adaptations that can come with long term hospital confinements. Many professionals for example were concerned that patients would find permanent refuge in mental hospitals which would take them up when the demands of everyday life were too difficult. However, the patients moved to the community living have not fared well typically, as they often speak of how they feel “abandoned” by the doctors who used to treat them. It also has had the unfortunate effect of placing many of the patients in homelessness. Many safe havens for the deinstitutionalized mentally ill have been created, but it is nevertheless estimated that around 26.2% of people who are currently homeless have some form of a mental illness. The placing of these individuals in homelessness is of major concern to their well-being as the added stress of living on the streets is not beneficial for the individual to recover from the particular disorder with which they are afflicted. In fact while some of the homeless who are able to find some temporary relief in the form of shelters, many of the homeless with a mental illness "lack safe and decent shelter".

Explaining abnormal behavior

People have tried to explain and control abnormal behavior for thousands of years. Historically, there have been three main approaches to abnormal behavior: the supernatural, biological, and psychological traditions. Abnormal psychology revolves around two major paradigms for explaining mental disorders, the psychological paradigm and the biological paradigm. The psychological paradigm focuses more on the humanistic, cognitive and behavioral causes and effects of psychopathology. The biological paradigm includes the theories that focus more on physical factors, such as genetics and neurochemistry.

Supernatural explanations

In the first supernatural tradition, also called the demonological method, abnormal behaviors are attributed to agents outside human bodies. According to this model, abnormal behaviors are caused by demons, spirits, or the influences of moon, planets, and stars. During the Stone Age, trepanning was performed on those who had mental illness to literally cut the evil spirits out of the victim's head. Conversely, Ancient Chinese, Ancient Egyptians, and Hebrews, believed that these were evil demons or spirits and advocated exorcism. By the time of the Greeks and Romans, mental illnesses were thought to be caused by an imbalance of the four humors, leading to draining of fluids from the brain. During the Medieval period, many Europeans believed that the power of witches, demons, and spirits caused abnormal behaviors. People with psychological disorders were thought to be possessed by evil spirits that had to be exercised through religious rituals. If exorcism failed, some authorities advocated steps such as confinement, beating, and other types of torture to make the body uninhabitable by witches, demons, and spirits. The belief that witches, demons, and spirits are responsible for the abnormal behavior continued into the 15th century. Swiss alchemist, astrologer, and physician Paracelsus (1493–1541), on the other hand, rejected the idea that abnormal behaviors were caused by witches, demons, and spirits and suggested that people's mind and behaviors were influenced by the movements of the moon and stars.

This tradition is still alive today. Some people, especially in the developing countries and some followers of religious sects in the developed countries, continue to believe that supernatural powers influence human behaviors. In Western academia, the supernatural tradition has been largely replaced by the biological and psychological traditions.

Biological explanations

In the biological tradition, psychological disorders are attributed to biological causes and in the psychological tradition, disorders are attributed to faulty psychological development and to social context. The medical or biological perspective holds the belief that most or all abnormal behavior can be attributed to a medical factor; assuming all psychological disorders are diseases.

The Greek physician Hippocrates, who is considered to be the father of Western medicine, played a major role in the biological tradition. Hippocrates and his associates wrote the Hippocratic Corpus between 450 and 350 BC, in which they suggested that abnormal behaviors can be treated like any other disease. Hippocrates viewed the brain as the seat of consciousness, emotion, intelligence, and wisdom and believed that disorders involving these functions would logically be located in the brain.

These ideas of Hippocrates and his associates were later adopted by Galen, the Roman physician. Galen extended these ideas and developed a strong and influential school of thought within the biological tradition that extended well into the 18th century. 

Medical: Kendra Cherry states: "The medical approach to abnormal psychology focuses on the biological causes on mental illness. This perspective emphasizes understanding the underlying cause of disorders, which might include genetic inheritance, related physical disorders, infections and chemical imbalances. Medical treatments are often pharmacological in nature, although medication is often used in conjunction with some other type of psychotherapy."

Psychological explanations

Underdeveloped Superego

According to Sigmund Freud's structural model, the Id, Ego and Superego are three theoretical constructs that define the way an individual interacts with the external world as well as responding to internal forces. The Id represents the instinctual drives of an individual that remain unconscious; the superego represents a person's conscience and their internalization of societal norms and morality; and finally the ego serves to realistically integrate the drives of the id with the prohibitions of the super-ego. Lack of development in the Superego, or an incoherently developed Superego within an individual, will result in thoughts and actions that are irrational and abnormal, contrary to the norms and beliefs of society.

Irrational beliefs

Irrational beliefs that are driven by unconscious fears, can result in abnormal behavior. Rational emotive therapy helps to drive irrational and maladaptive beliefs out of one's mind.

Sociocultural influences

The term sociocultural refers to the various circles of influence on the individual ranging from close friends and family to the institutions and policies of a country or the world as a whole. Discriminations, whether based on social class, income, race, and ethnicity, or gender, can influence the development of abnormal behavior.

Multiple causality

The number of different theoretical perspectives in the field of psychological abnormality has made it difficult to properly explain psychopathology. The attempt to explain all mental disorders with the same theory leads to reductionism (explaining a disorder or other complex phenomena using only a single idea or perspective). Most mental disorders are composed of several factors, which is why one must take into account several theoretical perspectives when attempting to diagnose or explain a particular behavioral abnormality or mental disorder. Explaining mental disorders with a combination of theoretical perspectives is known as multiple causality. 

The diathesis–stress model emphasizes the importance of applying multiple causality to psychopathology by stressing that disorders are caused by both precipitating causes and predisposing causes. A precipitating cause is an immediate trigger that instigates a person's action or behavior. A predisposing cause is an underlying factor that interacts with the immediate factors to result in a disorder. Both causes play a key role in the development of a psychological disorder. For example, high neuroticism antedates most types of psychopathology.

Recent concepts of abnormality

• Statistical abnormality – when a certain behavior/characteristic is relevant to a low percentage of the population. However, this does not necessarily mean that such individuals are suffering from mental illness (for example, statistical abnormalities such as extreme wealth/attractiveness)
• Psychometric abnormality – when a certain behavior/characteristic differs from the population's normal dispersion e.g. having an IQ of 35 could be classified as abnormal, as the population average is 100. However, this does not specify a particular mental illness.
• Deviant behavior – this is not always a sign of mental illness, as mental illness can occur without deviant behavior, and such behavior may occur in the absence of mental illness.
• Combinations – including distress, dysfunction, distorted psychological processes, inappropriate responses in given situations and causing/risking harm to oneself.

Approaches

• Somatogenic – abnormality is seen as a result of biological disorders in the brain. This approach has led to the development of radical biological treatments, e.g. lobotomy.
• Psychogenic – abnormality is caused by psychological problems. Psychoanalytic (Freud), Cathartic, Hypnotic and Humanistic Psychology (Carl Rogers, Abraham Maslow) treatments were all derived from this paradigm. This approach has, as well, led to some esoteric treatments: Franz Mesmer used to place his patients in a darkened room with music playing, then enter it wearing a flamboyant outfit and poke the "infected" body areas with a stick.

Classification

DSM-5

The standard abnormal psychology and psychiatry reference book in North America is the Diagnostic and Statistical Manual of the American Psychiatric Association. The current version of the book is known as DSM-5. It lists a set of disorders and provides detailed descriptions on what constitutes a disorder such as Major Depressive Disorder or anxiety disorder. It also gives general descriptions of how frequently the disorder occurs in the general population, whether it is more common in males or females and other such facts. 

The DSM-5 identifies three key elements that must be present to constitute a mental disorder. These elements include:

• Symptoms that involve disturbances in behavior, thoughts, or emotions.
• Symptoms associated with personal distress or impairment.
• Symptoms that stem from internal dysfunctions (i.e. specifically having biological and/or psychological roots).

The diagnostic process uses five dimensions, each of which is identified as an "axis", to ascertain symptoms and overall functioning of the individual. It is important to note that the DSM-5 no longer uses this axis system. These axes are as follows:

• Axis I – Clinical disorders, which would include major mental and learning disorders. These disorders make up what is generally acknowledged as a disorder including major depressive disorder, generalized anxiety disorder, schizophrenia, and substance dependence. To be given a diagnosis for a disorder in this axis the patient must meet the criteria for the particular disorder which is presented in the DSM in that particular disorders section. Disorders in this axis are of particular importance because they are likely to have an effect on the individual in many other axes. In fact the first 3 axes are highly related. This axis is similar to what would be considered an illness or disease in general medicine.
• Axis II – Personality Disorders and a decrease of the use of intellect disorder. This is a very broad axis which contains disorders relating to how the individual functions with the world around him or herself. This axis provides a way of coding for long lasting maladaptive personality characteristics that could have a factor in the expression or development of a disorder on Axis I although this is not always the case. Disorders in this axis include disorders such as antisocial personality disorder, histrionic personality disorder, and paranoid personality disorder. Mental retardation is also coded in this axis although most other learning disabilities are coded in Axis I. This Axis is an example of how the Axes all interact with one another help to give an overall diagnosis for an individual.
• Axis III – General medical conditions and "Physical disorders". The conditions listed here are the ones that could potentially be relevant to the managing or understanding of the case. Axis III is often used together with an Axis I diagnosis to give a better rounded explanation of the particular disorder. An example of this can be seen in the relationship between major depressive disorder and unremitting pain caused from a chronic medical problem. This category could also include use of drugs and alcohols as these are often symptoms of a disorder themselves such as substance dependence or major depressive disorder. Due to the nature of Axis III it is often recommended that the patient visit a medical doctor when he or she is being assessed in order to determine if the problem could potentially require medical intervention such as surgery. When the first 3 axes are used multiple diagnosis are often found which is actually encouraged by the DSM.
• Axis IV – Psychosocial/environmental problems, which would contribute to the disorder. Axis IV is used to inspect the broader aspects of a person’s situation. This axis will examine the social and environmental factors that could affect the person’s diagnosis. Stressors are the main focus of this axis and particular attention is paid to stressors that have been present in the past year; however it is not a requirement that the stressor had to form or continued in the past year. Due to the large number of potential stressors in an individual’s life, therapists often find such stressors via a checklist approach which is encouraged by the DSM. An example of the checklist approach would be examine the individual’s family life, economic situation, occupation, potential legal problems and so on. It is crucial that the patient is honest in this section as environmental factors can have a huge impact on the patient especially in certain schools of therapy such as the cognitive approach.
• Axis V – Global assessment of functioning (often referred to as GAF) or "Children's Global Assessment Scale" (for children and teenagers under the age of 18). Axis V is a score given to the patient which is designed to indicate how well the individual is handling their situation at the current time. The GAF is based on a 100-point scale which the examiner will use to give the patient a score. Scores can range from 1 to 100 and depending on the score on the GAF the examiner will decide the best course of action for the patient.“According to the manual, scores higher than 70 indicate satisfactory mental health, good overall functioning, and minimal or transient symptoms or impairment, scores between 60 and 70 indicate mild symptoms or impairment, while scores between 50 and 60 indicate moderate symptoms, social or vocational problems, and scores below 50 severe impairment or symptoms”. As GAF scores are the final Axis of the DSM the information present in the previous 4 axes are crucial for determining an accurate score.

ICD-10

The major international nosologic system for the classification of mental disorders can be found in the most recent version of the International Classification of Diseases, 10th revision (ICD-10). The ICD-10 has been used by World Health Organization (WHO) Member States since 1994. Chapter five covers some 300 mental and behavioral disorders. The ICD-10's chapter five has been influenced by APA's DSM-IV and there is a great deal of concordance between the two. WHO maintains free access to the ICD-10 Online. Below are the main categories of disorders:

• F00–F09 Organic, including symptomatic, mental disorders
• F10–F19 Mental and behavioral disorders due to psychoactive substance use
• F20–F29 Schizophrenia, schizotypal and delusional disorders
• F30–F39 Mood [affective] disorders
• F40–F48 Neurotic, stress-related and somatoform disorders
• F50–F59 Behavioral syndromes associated with physiological disturbances and physical factors
• F60–F69 Disorders of adult personality and behavior
• F70–F79 Mental retardation
• F80–F89 Disorders of psychological development
• F90–F98 Behavioral and emotional disorders with onset usually occurring in childhood and adolescence
• F99 Unspecified mental disorder

Perspectives of Abnormal psychology

Psychologists may use different perspectives to try to get better understanding on abnormal psychology. Some of them may just concentrate on a single perspective. But the professionals prefer to combine two or three perspectives together in order to get significant information for better treatments.

• Behavioral- the perspective focus on observable behaviors
• Medical- the perspective focus on biological causes on mental illness
• Cognitive- the perspective focus on how internal thoughts, perceptions and reasoning contribute to psychological disorders

Cause

Genetics

• Investigated through family studies, mainly of monozygotic (identical) and dizygotic (fraternal) twins, often in the context of adoption. Monozygotic twins should be more likely than dizygotic twins to have the same disorder because they share 100% of their genetic material, whereas dizygotic twins share only 50%. For many disorders, this is exactly what research shows. But given that monozygotic twins share 100% of their genetic material, it may be expected of them to have the same disorders 100% of the time, but in fact they have the same disorders only about 50% of the time
• These studies allow calculation of a heritability coefficient.

Biological causal factors

• Neurotransmitter [imbalances of neurotransmitters like norepinephrine, dopamine, serotonin and GABA (Gamma aminobutryic acid)] and hormonal imbalances in the brain
• Genetic vulnerabilities
• Constitutional liabilities [physical handicaps and temperament]
• Brain dysfunction and neural plasticity
• Physical deprivation or disruption [deprivation of basic physiological needs]

Socio-cultural factors

• Effects of urban/rural dwelling, gender and minority status on state of mind
• Generalizations about cultural practices and beliefs may fail to capture the diversity that exists within and across cultural groups, so we must be extremely careful not to stereotype individuals of any cultural group

Systemic factors

• Family systems
• Negatively Expressed Emotion playing a part in schizophrenic relapse and anorexia nervosa.

Biopsychosocial factors

• Illness dependent on stress "triggers".^[32]

Therapies

Psychoanalysis (Freud)

Psychoanalytic theory is heavily based on the theory of the neurologist Sigmund Freud. These ideas often represented repressed emotions and memories from a patient's childhood. According to psychoanalytic theory, these repressions cause the disturbances that people experience in their daily lives and by finding the source of these disturbances, one should be able to eliminate the disturbance itself. This is accomplished by a variety of methods, with some popular ones being free association, hypnosis, and insight. The goal of these methods is to induce a catharsis or emotional release in the patient which should indicate that the source of the problem has been tapped and it can then be helped. Freud's psychosexual stages also played a key role in this form of therapy; as he would often believe that problems the patient was experiencing were due to them becoming stuck or "fixated" in a particular stage. Dreams also played a major role in this form of therapy as Freud viewed dreams as a way to gain insight into the unconscious mind. Patients were often asked to keep dream journals and to record their dreams to bring in for discussion during the next therapy session. There are many potential problems associated with this style of therapy, including resistance to the repressed memory or feeling, and negative transference onto the therapist. Psychoanalysis was carried on by many after Freud including his daughter Ana Freud and Jacques Lacan. These and many others have gone on to elaborate on Freud's original theory and to add their own take on defense mechanisms or dream analysis. While psychoanalysis has fallen out of favor to more modern forms of therapy it is still used by some clinical psychologists to varying degrees.

Behavioral therapy (Wolpe)

Behavior therapy relies on the principles of behaviorism, such as involving classical and operant conditioning. Behaviorism arose in the early 20th century due to the work of psychologists such as James Watson and B. F. Skinner. Behaviorism states that all behaviors humans do is because of a stimulus and reinforcement. While this reinforcement is normally for good behavior, it can also occur for maladaptive behavior. In this therapeutic view, the patients maladaptive behavior has been reinforced which will cause the maladaptive behavior to be repeated. The goal of the therapy is to reinforce less maladaptive behaviors so that with time these adaptive behaviors will become the primary ones in the patient.

Humanistic therapy (Rogers)

Humanistic therapy aims to achieve self-actualization (Carl Rogers, 1961). In this style of therapy, the therapist will focus on the patient themselves as opposed to the problem which the patient is afflicted with. The overall goal of this therapy is that by treating the patient as "human" instead of client will help get to the source of the problem and hopefully resolve the problem in an effective manner. Humanistic therapy has been on the rise in recent years and has been associated with numerous positive benefits. It is considered to be one of the core elements needed therapeutic effectiveness and a significant contributor to not only the well being of the patient but society as a whole. Some say that all of the therapeutic approaches today draw from the humanistic approach in some regard and that humanistic therapy is the best way for treat a patient. Humanistic therapy can be used on people of all ages; however, it is very popular among children in its variant known as "play therapy". Children are often sent to therapy due to outburst that they have in a school or home setting, the theory is that by treating the child in a setting that is similar to the area that they are having their disruptive behavior, the child will be more likely to learn from the therapy and have an effective outcome. In play therapy, the clinicians will "play" with their client usually with toys, or a tea party. Playing is the typical behavior of a child and therefore playing with the therapist will come as a natural response to the child. In playing together the clinician will ask the patient questions but due to the setting; the questions no longer seem intrusive and therapeutic more like a normal conversation. This should help the patient realizes issues they have and confess them to the therapist with less difficulty than they may experience in a traditional counseling setting.

Cognitive behavioral therapy (Ellis and Beck)

Cognitive behavioral therapy aims to influence thought and cognition (Beck, 1977). This form of therapy relies on not only the components of behavioral therapy as mentioned before, but also the elements of cognitive psychology. This relies on not only the clients behavioral problems that could have arisen from conditioning; but also there negative schemas, and distorted perceptions of the world around them. These negative schemas may be causing distress in the life of the patient; for example the schemas may be giving them unrealistic expectations for how well they should perform at their job, or how they should look physically. When these expectations are not met it will often result in maladaptive behaviors such as depression, obsessive compulsions, and anxiety. With cognitive behavior therapy; the goal is to change the schemas that are causing the stress in a persons life and hopefully replace them with more realistic ones. Once the negative schemas have been replaced, it will hopefully cause a remission of the patients symptoms. CBT is considered particularly effective in the treatment of depression and has even been used lately in group settings. It is felt that using CBT in a group setting aids in giving its members a sense of support and decreasing the likelihood of them dropping out of therapy before the treatment has had time to work properly. CBT has been found to be an effective treatments for many patients even those who do not have diseases and disorders typically thought of as psychiatric ones. For example, patients with the disease multiple sclerosis have found a lot of help using CBT. The treatment often helps the patients cope with the disorder they have and how they can adapt to their new lives without developing new problems such as depression or negative schemas about themselves.

According to RAND, therapies are difficult to provide to all patients in need. A lack of funding and understanding of symptoms provides a major roadblock that is not easily avoided. Individual symptoms and responses to treatments vary, creating a disconnect between patient, society and care givers/professionals.