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  1. lfqjksfjlkqf qfnlqflfs.Qfqss Hakmo (ed.) - 24 January 2016 - dvdv.
    https://www.youtube.com/playlist?list=PLSD64sRy_MRN4G9mnfWKshXdgHD02n9Ag.
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  2. Peer Review Report: Ontologies Relevant to Behaviour Change Interventions, Version 3.Robert M. Kelly, David Limbaugh & Barry Smith - 2021 - Human Behaviour Change Project.
    In the present review we focus on what we take to be some remaining issues with the Behaviour Change Intervention Ontology (BCIO). We are in full agreement with the authors’ endorsement of the principles of best practice for ontology development In particular, we agree that an ontology should be “logically consistent and having a clear structures [sic], preferably a well-organised hierarchical structure,” and that “Maximising the new ontology’s interoperability with existing ontologies by reusing entities from existing ontologies where appropriate” is (...)
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  3. Limitations on the Scientific Study of Drug‐Enabled Mystical Experiences.Richard H. Jones - 2019 - Zygon 54 (3):756-792.
  4. Inspired by Mary Jane? Mechanisms Underlying Enhanced Creativity in Cannabis Users.Emily M. LaFrance & Carrie Cuttler - 2017 - Consciousness and Cognition 56:68-76.
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  5. Introduction to the Special Issue: Ayahuasca, Plant‐Based Spirituality, and the Future of Amazonia.Christina Callicott - 2016 - Anthropology of Consciousness 27 (2):113-120.
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  6. The Epistemic Innocence of Psychedelic States.Chris Letheby - 2016 - Consciousness and Cognition 39:28-37.
    One recent development in epistemology, the philosophical study of knowledge, is the notion of ‘epistemic innocence’ introduced by Bortolotti and colleagues. This concept expresses the idea that certain suboptimal cognitive processes may nonetheless have epistemic (knowledge-related) benefits. The idea that delusion or confabulation may have psychological benefits is familiar enough. What is novel and interesting is the idea that such conditions may also yield significant and otherwise unavailable epistemic benefits. I apply the notion of epistemic innocence to research on the (...)
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  7. A Very Brief Review of the Life and Work of Neuroscientist, Physician, Psychoanalyst, Inventor, Animal Rights Activist and Pioneer in Dolphins, Isolation Tanks and Psychedelics John C Lilly 1915-2001.Starks Michael - 2016 - In Michael Starks (ed.), Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018. Michael Starks. pp. 577-580.
    Lilly was one of the greatest scientists and pioneers on the limits of human possibility but after his death a collective amnesia has descended and he is now almost forgotten. His Wiki is good but inevitably incomplete so here are a few missing details and viewpoints. Lilly was a generation (or more) ahead of his time. He is almost single-handedly responsible for the great interest in dolphins (which led to the Marine Mammal Protection Act in the USA and helped to (...)
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  8. Ayahuasca Treatment Center Safety for the Western Seeker.Raven Renèe Ray & Kerry S. Lassiter - 2016 - Anthropology of Consciousness 27 (2):121-150.
    Ayahuasca, an ancient Amazonian psychedelic tea traditionally used ceremonially among indigenous peoples, has recently become known as a possible treatment for a wide range of disorders. The awareness of this sacred medicine has grown exponentially over the past decade, attracting westerners from a wide variety of backgrounds, hoping to find treatment for a myriad of emotional and physical illnesses, as well as spiritual needs. In the wake of the commercialization and westernization of the use of ayahuasca, and the subsequent proliferation (...)
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  9. Transcultual Perspective on Consciousness: Traditional Use of Ayahuasca in Psychiatry in the 21st Century in the Western World.Tania Re & Palma - 2016 - Cosmos and History 12 (2):237-249.
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  10. Review of Listening Into the Heart of Things-on MDMA and LSD by Samuel Widmer (1989).Michael Starks - 2016 - In Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018. Henderson,NV, USA: Michael Starks. pp. 573-575.
    This is an early volume from a much respected psychedelic psychotherapist. He has written several other books since this one but until recently none of his books were on Amazon and still you can only find a German edition and a Spanish one (from 1993) but no English one (except a couple used copies). This is sad since these drugs have enormous therapeutic potential but afaik government suppression still prevents their use. The most interesting and readable parts are the case (...)
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  11. Catechol-O-Methyltransferase Gene Modulates Private Self-Consciousness and Self-Flexibility.Bei Wang, Wenzhao Ru, Xing Yang, Lu Yang, Pengpeng Fang, Xu Zhu, Guomin Shen, Xiaocai Gao & Pingyuan Gong - 2016 - Consciousness and Cognition 44:186-192.
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  12. QEEG Studies of the Acute Effects of the Visionary Tryptamine DMT.Juan Acosta-Urquidi - 2015 - Cosmos and History 11 (2):115-129.
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  13. The Philosophy of Psychedelic Transformation.Chris Letheby - 2015 - Journal of Consciousness Studies 22 (9-10):170-193.
    Recent scientific research into the therapeutic potential and mechanisms of psychedelic drugs raises intriguing and hitherto largely unexplored philosophical questions. A brief overview of the relevant science is given before addressing these questions. It is argued that psychedelic transformation is a distinctive psycho- pharmacological intervention because its mechanism of action ineliminably involves conscious mental representations, and thus is more transparent to the subject than the mechanisms of other drug therapies. This argument connects with issues in the philosophy of (cognitive) scientific (...)
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  14. Noumenautics: Metaphysics – Meta-Ethics – Psychedelics.Peter Sjöstedt-H. - 2015 - Falmouth, UK: Psychedelic Press.
    Philosopher Peter Sjöstedt-H’s Noumenautics traverses the mindscape of metaphysics, nihilism and psychedelic phenomenology. It navigates through subjects such as the sentience of cells, the constrictions of consciousness, the metaphysics of might, the magic of mushrooms, the narcotics of Nietzsche, and the neologism of neo-nihilism – the last of which may itself cause flashbacks. -/- Tracing the fall of western morality through Kant, Schopenhauer and Nietzsche, the book descends deeper still into a metaphysics further upheld by Henri Bergson and Alfred North (...)
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  15. A Pressure-Reversible Cellular Mechanism of General Anesthetics Capable of Altering a Possible Mechanism of Consciousness.Kunjumon Vadakkan - 2015 - Springerplus 4:1-17.
    Different anesthetics are known to modulate different types of membrane-bound receptors. Their common mechanism of action is expected to alter the mechanism for consciousness. Consciousness is hypothesized as the integral of all the units of internal sensations induced by reactivation of inter-postsynaptic membrane functional LINKs during mechanisms that lead to oscillating potentials. The thermodynamics of the spontaneous lateral curvature of lipid membranes induced by lipophilic anesthetics can lead to the formation of non-specific inter-postsynaptic membrane functional LINKs by different mechanisms. These (...)
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  16. Amnesia, Anesthesia, and Warranted Fear.Vanessa Carbonell - 2014 - Bioethics 28 (5):245-254.
    Is a painful experience less bad for you if you will not remember it? Do you have less reason to fear it? These questions bear on how we think about medical procedures and surgeries that use an anesthesia regimen that leaves patients conscious – and potentially in pain – but results in complete ‘drug-induced amnesia’ after the fact. I argue that drug-induced amnesia does not render a painful medical procedure a less fitting object of fear, and thus the prospect of (...)
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  17. An Integral Ontology of Addiction: A Multiple Object Existing as a Continuum of Ontological Complexity. Journal of Integral Theory and Practice, 9(1), 38–54.Guy du Plessis - 2014 - Journal of Integral Theory and Practice 9 (1):38-54.
    ABSTRACT In previous work I explored how Integral Theory can be applied as a metatheoretical and transdisciplinary framework, in an attempt to arrive at an integrally informed metatheory of addiction. There was an overemphasis on Integral Methodological Pluralism in that thread of research, without clarifying the ontological pluralism of addiction as a multiple object enacted by various methodologies. To arrive at a comprehensive integral metatheory and integral ontology of addiction, I believe it is necessary to include the conception of Integral (...)
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  18. Here and Now: Discovering the Sacred with Entheogens.William A. Richards - 2014 - Zygon 49 (3):652-665.
    Renewed research with entheogens (psychedelic substances) has been able to facilitate the occurrence of mystical forms of consciousness in healthy volunteers with a high degree of reliability. This article explores the potential significance of this development for religious scholars, especially those interested in the study of mysticism. The definition of “mystical consciousness” employed in this research is presented and differentiated from visionary/archetypal and other types of alternative mental states. The ways in which entheogens may be employed with skill and maximum (...)
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  19. Just How Cognitive is Emotion? The Continuing Importance of the Philosophy of Emotion in Enhancement Ethics.Rebecca Bamford - 2013 - American Journal of Bioethics-Neuroscience 4 (1):18-19.
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  20. Spiritual Biologicals. [REVIEW]Meg Stalcup - 2013 - Biosocieties 8 (2):234–238.
  21. Ayahuasca as Antidepressant? Psychedelics and Styles of Reasoning in Psychiatry.Brian T. Anderson - 2012 - Anthropology of Consciousness 23 (1):44-59.
    There is a growing interest among scientists and the lay public alike in using the South American psychedelic brew, ayahuasca, to treat psychiatric disorders like depression and anxiety. Such a practice is controversial due to a style of reasoning within conventional psychiatry that sees psychedelic-induced modified states of consciousness as pathological. This article analyzes the academic literature on ayahuasca's psychological effects to determine how this style of reasoning is shaping formal scientific discourse on ayahuasca's therapeutic potential as a treatment for (...)
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  22. Special Ayahuasca Issue Introduction: Toward a Multidisciplinary Approach to Ayahuasca Studies.Stephan V. Beyer - 2012 - Anthropology of Consciousness 23 (1):1-5.
  23. Healing with Plant Intelligence: A Report From Ayahuasca.Richard Doyle - 2012 - Anthropology of Consciousness 23 (1):28-43.
    Numerous and diverse reports indicate the efficacy of shamanic plant adjuncts (e.g., iboga, ayahuasca, psilocybin) for the care and treatment of addiction, post-traumatic stress disorder, cancer, cluster headaches, and depression. This article reports on a first-person healing of lifelong asthma and atopic dermatitis in the shamanic context of the contemporary Peruvian Amazon and the sometimes digital ontology of online communities. The article suggests that emerging language, concepts, and data drawn from the sciences of plant signaling and behavior regarding “plant intelligence” (...)
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  24. Integrated Recovery Therapy: Towards an Integrally Informed Psychotherapy for Addicted Populations.Guy Pierre Du Plessis - 2012 - Journal of Integral Theory and Practice 7 (1):124-148.
    Abstract This article proposes and outlines an integrally informed 12 Step-based therapy that is adapted for treating addicted populations. Integrated Recovery Therapy (IRT) as a therapeutic orientation is an Integral Methodological Pluralism to therapy for treating addiction. Its two main features are paradigmatic and meta-paradigmatic. The paradigmatic aspect refers to the recognition, compilation and implementation of various methodologies in a comprehensive and inclusive manner. The meta-paradigmatic aspect refers to IRT’s capacity to weave together, relate and integrate the various paradigmatic practices. (...)
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  25. Working with “La Medicina”: Elements of Healing in Contemporary Ayahuasca Rituals.Evgenia Fotiou - 2012 - Anthropology of Consciousness 23 (1):6-27.
  26. Personal Report: Significance of Community in an Ayahuasca Jungle Dieta.Bethe Hagens & Steven Lansky - 2012 - Anthropology of Consciousness 23 (1):103-109.
    What is the potential significance of community in a prolonged dieta (10-day restricted diet with regular ritual consumption of ayahuasca and other medicinal plants) in a remote jungle location in the Amazon basin of Peru? Pre-dieta experiences including how participants join the community, cleansing routines prior to departure to Peru, sharing with the shaman one's personal intentions and health history, and prior experience with medicinal and entheogenic plants are introduced. Dieta rituals such as tambo housing, meals, hygiene and maintenance, music, (...)
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  27. Ayahuasca Religions in Acre: Cultural Heritage in the Brazilian Borderlands.Beatriz Caiuby Labate - 2012 - Anthropology of Consciousness 23 (1):87-102.
    The Brazilian ayahuasca religions, Santo Daime, Barquinha, and União do Vegetal, have increasingly sought formal recognition by government agencies in Brazil and other countries to guarantee their legal use of ayahuasca, which contains DMT, a substance that is listed. This article focuses on new alliances and rifts that have emerged between and among different ayahuasca groups as they have sought and in some cases achieved formal recognition and legitimacy at the state and national levels in Brazil and abroad. It presents (...)
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  28. Responsibility Without Blame: Empathy and the Effective Treatment of Personality Disorder.Hanna Pickard - 2011 - Philosophy, Psychiatry, and Psychology 18 (3):209-224.
  29. A Hallucinogenic Tea, Laced with Controversy: Ayahuasca in the Amazon and the United States. By Marlene Dobkin de Rios and Roger Rumrrill.John R. Baker - 2010 - Anthropology of Consciousness 21 (1):109-111.
  30. Sacred Plants and Visionary Consciousness.José Luis Díaz - 2010 - Phenomenology and the Cognitive Sciences 9 (2):159-170.
    Botanical preparations used by shamans in rituals for divination, prophecy, and ecstasy contain widely different psychoactive compounds, which are incorrectly classified under a single denomination such as “hallucinogens,” “psychedelics,” or “entheogens.” Based on extensive ethnopharmacological search, I proposed a psychopharmacological classification of magic plants in 1979. This paper re-evaluates this taxonomy in the context of consciousness research. Several groups of psychodysleptic magic plants are proposed: (1) hallucinogens—psilocybin mushrooms, mescaline cacti, dimethyltryptamine snuffs, and the synthetic ergoline lysergic acid diethylamide induce strong (...)
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  31. The Integrated Recovery Model for Addiction Treatment and Recovery.Guy Du Plessis - 2010 - Journal of Integral Theory and Practice 5 (3):68-87.
    This article outlines an integrally informed model for addictionon treatment and recover that is being pioneered and developed at Tabankulu Secondary Addiction Recovery Center in Cape Town, South Africa. Tabankulu is the world’s first inpatient Addictionon treatment center to implement an integrally informed treatment model. The Integrated Recovery model is a comprehensive, balanced, multi-phased, and multi-disciplinary approach to the treatment of and recovery from addiction. Its philosophy is derived from integrang a 12 Step abstinence-based methodology, mindfulness-based interventions, positive psychology, and (...)
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  32. Conference Review: Notes on the "International Congress of Traditional Medicine, Interculturality, and Mental Health," Takiwasi Center, Tarapoto, Peru, June 7–10, 20091. [REVIEW]Beatriz Caiuby Labate - 2010 - Anthropology of Consciousness 21 (1):30-46.
    English translation by Glenn H. Shepard Jr. Revision by Matthew MeyerThis article reports on the recent “International Congress of Traditional Medicine, Interculturality, and Mental Health” held by the Takiwasi Center in Tarapoto in the Peruvian Amazon. The event united 218 researchers and indigenous and religious representatives from 22 countries to present results of scientific discussions and engage in political and ethical debates surrounding the increasingly globalized, transnational, and biomedicalized reach of indigenous medical practices, especially ayahuasca-based therapy and religious practice. The (...)
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  33. The Epistemics of Ayahuasca Visions.Benny Shanon - 2010 - Phenomenology and the Cognitive Sciences 9 (2):263-280.
    In this paper, I discuss substance-induced visions and consider their epistemic status, meaning, and modes of proper interpretation. I focus on the visions induced by ayahuasca, a powerful psychoactive plant-made brew that has had a central status and role in the indigenous tribal cultures of the upper Amazonian region. The brew is especially famous for the visions seen with it. These are often coupled with personal psychological insights, mentations concerning topics of special significance to one, intellectual (notably, philosophical and metaphysical) (...)
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  34. Ayahuasca–From Dangerous Drug to National Heritage: An Interview with Antonio A. Arantes.Beatriz Caiuby Labate & Ilana Goldstein - 2009 - International Journal of Transpersonal Studies 28 (1):53-64.
    This interview with Antonio A. Arantes, Brazilian anthropology professor and recognized specialist on the topics of intellectual property and traditional knowledge, addresses the 2008 request by Brazilian ayahuasca groups to be recognized as part of the immaterial cultural heritage of Brazil. In the first portion of the interview, Arantes reflects on the challenges of the new conceptions of the Brazilian national immaterial policy program. He discusses several examples of cultural goods recognized by the Brazilian state, such as the candomblé and (...)
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  35. Internists of the Mind or Physicians of the Soul: Does Psychiatry Need a Public Philosophy?Don Browning - 2008 - Zygon 43 (2):371-383.
    Although psychiatry is interested in what both body and mind contribute to behavior, it sometimes emphasizes one more than the other. Since the early 1980s, American psychiatry has shifted its interest from mind and psyche to body and brain. Neuroscience and psychopharmacology are increasingly at the core of psychiatry. Some experts claim that psychiatry is no longer interested in problems in living and positive goals such as mental health, happiness, and morality but rather has narrowed its focus to mental disorders (...)
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  36. Ayahuasca and Spiritual Crisis: Liminality as Space for Personal Growth.Sara E. Lewis - 2008 - Anthropology of Consciousness 19 (2):109-133.
    There is an increased controversy surrounding Westerners' use of ayahuasca. One issue of importance is psychological resiliency of users and lack of screening by ayahuasca tourism groups in the Amazon. Given the powerful effects of ayahuasca coupled with lack of cultural support, Western users are at increased risk for psychological distress. Many Westerners who experience psychological distress following ayahuasca ceremonies report concurrently profound spiritual experiences. Because of this, it may be helpful to consider these episodes "spiritual emergencies," or crises resulting (...)
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  37. Mad Thoughts on Mushrooms: Discourse and Power in the Study of Psychedelic Consciousness.Andy Letcher - 2007 - Anthropology of Consciousness 18 (2):74-98.
  38. Altered States of Consciousness: Drug Induced States.Edward F. Pace-Schott & J. Allan Hobson - 2007 - In Max Velmans & Susan Schneider (eds.), The Blackwell Companion to Consciousness. Blackwell.
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  39. Phenomenal Qualities of Ayahuasca Ingestion and its Relation to Fringe Consciousness and Personality.T. Bresnick & R. Levin - 2006 - Journal of Consciousness Studies 13 (9):5-24.
    Ayahuasca, a hallucinogen with profound consciousness- altering properties, has been increasingly utilized in recent studies (e.g., Strassman, 2001; Shanon, 2002a,b). However, other than Shanon's recent work, there has been little attempt to examine the effects of ayahuasca on perceptual, affective and cognitive experience, its relation to fringe consciousness or to pertinent personality variables. Twenty-one volunteers attending a seminar on ayahuasca were administered personality measures and a semi-structured interview about phenomenal qualities of their experience. Ayahuasca ingestion was associated with profound alterations (...)
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  40. Subjective Effects of Opioids.Sandy M. Comer & James P. Zacny - 2005 - In Mitch Earleywine (ed.), Mind-Altering Drugs. Oxford University Press.
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  41. Mind-Altering Drugs.Mitch Earleywine (ed.) - 2005 - Oxford University Press.
    Provides theories and techniques behind the investigations of intoxication and how subjective experiences relate to addictive potential, which should help ...
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  42. Antidepressants and the Chaotic Brain: Implications for the Respectful Treatment of Selves.Douglas W. Heinrichs - 2005 - Philosophy, Psychiatry, and Psychology 12 (3):215-227.
  43. The Uses of Borrowed Knowledge: Chaos Theory and Antidepressants.Stephen H. Kellert - 2005 - Philosophy, Psychiatry, and Psychology 12 (3):239-242.
  44. On Not Passing the Acid Test: Bad Trips and Initiation.Maura Lucas - 2005 - Anthropology of Consciousness 16 (1):25-45.
  45. Psychedelic, Psychoactive, and Addictive Drugs and States of Consciousness.Ralph Metzner - 2005 - In Mitch Earleywine (ed.), Mind-Altering Drugs: The Science of Subjective Experience. Oxford University Press. pp. 25-48.
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  46. From Lab Bench to Bedside... To Nowhere: Premises, Problems, and Paths.Mark D. Rego - 2005 - Philosophy, Psychiatry, and Psychology 12 (2):137-141.
  47. What Are (and What Are Not) The Existential Implications of Antidepressant Use?Mark D. Rego - 2005 - Philosophy, Psychiatry, and Psychology 12 (2):119-128.
  48. Hallucinogens.Rick Strassman - 2005 - In Mitch Earleywine (ed.), Mind-Altering Drugs. Oxford University Press.
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  49. Subjective Effects of Nitrous Oxide.Diana J. Walker & James P. Zacny - 2005 - In Mitch Earleywine (ed.), Mind-Altering Drugs. Oxford University Press.
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  50. Descriptions and Prescriptions: Values, Mental Disorders, and the DSMs (Review).Dean Frederick MacKinnon - 2004 - Perspectives in Biology and Medicine 47 (1):152-157.
    The Diagnostic and Statistical Manual of Mental Disorders, or DSM (American Psychiatric Association 1994), is something we can't live with and can't live without. We can't live with it because of diagnoses that shouldn't be or aren't there, or because of criteria that seem too subjective, behavioral, broad, or exclusive. It is chock full of unwieldy webs of diagnostic specifiers for disorders without a known biological basis. (For non-psychiatrist readers: unlike most medical diagnoses, which point ultimately to biological mechanisms or (...)
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