Abstract
Contemporary perspectives on delusions offer valuable neuropsychiatric, psychoanalytic, and philosophical explanations of the formation and persistence of delusional phenomena. However, two problems arise. Firstly, these different perspectives offer us an explanation “from the outside”. They pay little attention to the actual personal experiences, and implicitly assume their incomprehensibility. This implicates a questionable validity. Secondly, these perspectives fail to account for two complex phenomena that are inherent to certain delusions, namely double book-keeping and the primary delusional experience. The purpose of this article is to address both problems, by offering an understanding “from the inside”. Our phenomenological approach is a form of “radical empathy”, and crosses the Jaspersian limits of understanding. It compares delusional experiences with variations of reality experience in everyday life, and makes use of the structure of imagination. Six factors influencing the experience of reality are discussed and illustrated by clinical and non-clinical examples. These factors are: continuity (1), materiality and resistance (2), multiplicity of sensations and perceptions (3), intensity (4), the sense of authorship (5), and the complex role of intersubjectivity (6). I suggest that experiences of hypo- and hyperreality are not restricted to pathology, but have their place in everyday life as well. Delusional phenomena can be better understood by investigating the interplay of these six factors. With this framework, the two complex phenomena consequently prove to be better understandable to us. Our approach remains within the phenomenal experience and might thereby contribute to the validity of psychopathology.
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Notes
The primary delusional experience is discussed differently by other authors. Hemmo Müller-Suur (1950) characterized the experience by the “certain uncertainty”, while Klaus Conrad (1958, 83–87) described the delusional mood as part of the “trema”, preceding the apophantic phase of the delusion proper.
This does not mean that in everyday experience, we always perceive with all sensational modalities at once. There are certainly times when we only hear, only see, or only feel someone or something that we nevertheless hold to be real. We could indeed speak of “perceptual faith” (Merleau-Ponty 2005). See factor 6 and the discussion on the interplay of these factors for further elaboration.
Another reason for the hyporeality of certain hallucinations could be the disfunctioning of Victor Von Weizsäcker’s “Gestaltkreis” (1950) that continuously couples actions and perceptions. This ‘Gestaltkreis’ is thus more than the sum of a variety of perceptions and the possibility of acting on a materiality that offers resistance. This is not counted as one of the factors, as we try to stick to the phenomenal experience itself without imposing too much theory to it.
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Acknowledgments
I would like to thank the anonymous reviewers, Michela Summa, Samuel Thoma, Lars Siersbaek Nilsson, Wouter Kusters, Steve Velleman, Mike Finn, and Thomas Fuchs for their helpful suggestions for this article.
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Van Duppen, Z. The phenomenology of hypo- and hyperreality in psychopathology. Phenom Cogn Sci 15, 423–441 (2016). https://doi.org/10.1007/s11097-015-9429-8
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DOI: https://doi.org/10.1007/s11097-015-9429-8