“Besides real diseases we are subject to many that are only imaginary, for which the physicians have invented imaginary cures; these have then several names, and so have the drugs that are proper to them.”
~Jonathan Swift, 1726
Gulliver’s Travels
“The alarming increase in Insanity, as might naturally be expected, has incited many persons to an investigation of this disease.”
~John Haslam, 1809
On Madness and Melancholy: Including Practical Remarks on those Diseases
“Cancer, like insanity, seems to increase with the progress of civilization.”
~Stanislas Tanchou, 1843
Paper presented to the Paris Medical Society
I’ve been following Scott Preston over at his blog, Chrysalis. He has been writing on the same set of issues for a long time now, longer than I’ve been reading his blog. He reads widely and so draws on many sources, most of which I’m not familiar with, part of the reason I appreciate the work he does to pull together such informed pieces. A recent post, A Brief History of Our Disintegration, would give you a good sense of his intellectual project, although the word ‘intellectual’ sounds rather paltry for what he is exploring: “Around the end of the 19th century (called the fin de siecle period), something uncanny began to emerge in the functioning of the modern mind, also called the “perspectival” or “the mental-rational structure of consciousness” (Jean Gebser). As usual, it first became evident in the arts — a portent of things to come, but most especially as a disintegration of the personality and character structure of Modern Man and mental-rational consciousness.”
That time period has been an interest of mine as well. There are two books that come to mind that I’ve mentioned before: Tom Lutz’s American Nervousness, 1903 and Jackson Lear’s Rebirth of a Nation (for a discussion of the latter, see: Juvenile Delinquents and Emasculated Males). Both talk about that turn-of-the-century crisis, the psychological projections and physical manifestations, the social movements and political actions. A major concern was neurasthenia which, according to the dominant economic paradigm, meant a deficit of ‘nervous energy’ or ‘nerve force’, the reserves of which if not reinvested wisely and instead wasted would lead to physical and psychological bankruptcy, and so one became spent. (The term ‘neurasthenia’ was first used in 1829 and popularized by George Miller Beard in 1869, the same period when the related medical condition of ‘nostalgia’ became a more common diagnosis, although ‘nostalgia’ was first referred to in the 17th century (Swiss doctor Johannes Hofer coined the term, also using it interchangeably with nosomania and philopatridomania — see: Michael S. Roth, Memory, Trauma, and History; David Lowenthal, The Past Is a Foreign Country; Thomas Dodman, What Nostalgia Was; Susan J. Matt, Homesickness; Linda Marilyn Austin, Nostalgia in Transition, 1780-1917; Svetlana Boym, The Future of Nostalgia; Gary S. Meltzer, Euripides and the Poetics of Nostalgia; see The Disease of Nostalgia). Today, we might speak of ‘neurasthenia’ as stress and, even earlier, they had other ways of talking about it — as Bryan Kozlowski explained in The Jane Austen Diet, p. 231: “A multitude of Regency terms like “flutterings,” “fidgets,” “agitations,” “vexations,” and, above all, “nerves” are the historical equivalents to what we would now recognize as physiological stress.” It was the stress of falling into history, a new sense of time, linear progression that made the past a lost world — from Stranded in the Present, Peter Fritzsche wrote:
“On that August day on the way to Mainz, Boisseree reported on of the startling consequences of the French Revolution. This was that more and more people began to visualize history as a process that affected their lives in knowable, comprehensible ways, connected them to strangers on a market boat, and thus allowed them to offer their own versions and opinions to a wider public. The emerging historical consciousness was not restricted to an elite, or a small literate stratum, but was the shared cultural good of ordinary travelers, soldiers, and artisans. In many ways history had become a mass medium connecting people and their stories all over Europe and beyond. Moreover, the drama of history was construed in such a way as to put emphasis on displacement, whether because customary business routines had been upset by the unexpected demands of headquartered Prussian troops, as the innkeepers protested, or because so many demobilized soldiers were on the move as they returned home or pressed on to seek their fortune, or because restrictive legislation against Jews and other religious minorities had been lifted, which would explain the keen interest of “the black-bearded Jew” in Napoleon and of Boisseree in the Jew. History was not simply unsettlement, though. The exchange of opinion “in the front cabin” and “in the back” hinted at the contested nature of well-defined political visions: the role of the French, of Jacobins, of Napoleon. The travelers were describing a world knocked off the feet of tradition and reworked and rearranged by various ideological protagonists and conspirators (Napoleon, Talleyrand, Blucher) who sought to create new social communities. Journeying together to Mainz, Boisseree and his companions were bound together by their common understanding of moving toward a world that was new and strange, a place more dangerous and more wonderful than the one they left behind.”
That excitement was mixed with the feeling of being spent, the reserves having been fully tapped. This was mixed up with sexuality in what Theodore Dreiser called the ‘spermatic economy’ in the management of libido as psychic energy, a modernization of Galenic thought (by the way, the catalogue for Sears, Roebuck and Company offered an electrical device to replenish nerve force that came with a genital attachment). Obsession with sexuality was used to reinforce gender roles in how neurasthenic patients were treated in following the practice of Dr. Silas Weir Mitchell, in that men were recommended to become more active (the ‘West cure’) and women more passive (the ‘rest cure’), although some women “used neurasthenia to challenge the status quo, rather than enforce it. They argued that traditional gender roles were causing women’s neurasthenia, and that housework was wasting their nervous energy. If they were allowed to do more useful work, they said, they’d be reinvesting and replenishing their energies, much as men were thought to do out in the wilderness” (Julie Beck, ‘Americanitis’: The Disease of Living Too Fast). That feminist-style argument, as I recall, came up in advertisements for the Bernarr Macfadden’s fitness protocol in the early-1900s, encouraging (presumably middle class) women to give up housework for exercise and so regain their vitality. Macfadden was also an advocate of living a fully sensuous life, going as far as free love.
Besides the gender wars, there was the ever-present bourgeois bigotry. Neurasthenia is the most civilized of the diseases of civilization since, in its original American conception, it was perceived as only afflicting middle-to-upper class whites, especially WASPs — as Lutz says that, “if you were lower class, and you weren’t educated and you weren’t Anglo Saxon, you wouldn’t get neurasthenic because you just didn’t have what it took to be damaged by modernity” (Julie Beck, ‘Americanitis’: The Disease of Living Too Fast) and so, according to Lutz’s book, people would make “claims to sickness as claims to privilege.” This class bias goes back even earlier to Robert Burton’s melancholia with its element of what later would be understood as the Cartesian anxiety of mind-body dualism, a common ailment of the intellectual elite (mind-body dualism goes back to the Axial Age; see Julian Jaynes, The Origin of Consciousness in the Breakdown of the Bicameral Mind). The class bias was different for nostalgia, as written about by Svetlana Boym in The Future of Nostalgia (p. 5):
“For Robert Burton, melancholia, far from being a mere physical or psychological condition, had a philosophical dimension. The melancholic saw the world as a theater ruled by capricious fate and demonic play. Often mistaken for a mere misanthrope, the melancholic was in fact a utopian dreamer who had higher hopes for humanity. In this respect, melancholia was an affect and an ailment of intellectuals, a Hamletian doubt, a side effect of critical reason; in melancholia, thinking and feeling, spirit and matter, soul and body were perpetually in conflict. Unlike melancholia, which was regarded as an ailment of monks and philosophers, nostalgia was a more “democratic” disease that threatened to affect soldiers and sailors displaced far from home as well as many country people who began to move to the cities. Nostalgia was not merely an individual anxiety but a public threat that revealed the contradictions of modernity and acquired a greater importance.”
Like diabetes, melancholia and neuraesthenia was first seen among the elite, and so it was taken as demonstrating one’s elite nature. Prior to neurasthenic diagnoses but in the post-revolutionary era, a similar phenomenon went by other names. This is explored by Bryan Kozlowski in one chapter of The Jane Austen Diet (p. 232-233):
“Yet the idea that this was acceptable—nay, encouraged—behavior was rampant throughout the late 18th century. Ever since Jane was young, stress itself was viewed as the right and prerogative of the rich and well-off. The more stress you felt, the more you demonstrated to the world how truly delicate and sensitive your wealthy, softly pampered body actually was. The common catchword for this was having a heightened sensibility—one of the most fashionable afflictions in England at the time. Mainly affecting the “nerves,” a Regency woman who caught the sensibility but “disdains to be strong minded,” wrote a cultural observer in 1799, “she trembles at every breeze, faints at every peril and yields to every assailant.” Austen knew real-life strutters of this sensibility, writing about one acquaintance who rather enjoys “her spasms and nervousness and the consequence they give her.” It’s the same “sensibility” Marianne wallows in throughout the novel that bears its name, “feeding and encouraging” her anxiety “as a duty.” Readers of the era would have found nothing out of the ordinary in Marianne’s high-strung embrace of stress.”
This condition was considered a sign of progress, but over time it came to be seen by some as the greatest threat to civilization, in either case offering much material for fictionalized portrayals that were popular. Being sick in this fashion was proof that one was a modern individual, an exemplar of advanced civilization, if coming at immense cost —Julie Beck explains (‘Americanitis’: The Disease of Living Too Fast):
“The nature of this sickness was vague and all-encompassing. In his book Neurasthenic Nation, David Schuster, an associate professor of history at Indiana University-Purdue University Fort Wayne, outlines some of the possible symptoms of neurasthenia: headaches, muscle pain, weight loss, irritability, anxiety, impotence, depression, “a lack of ambition,” and both insomnia and lethargy. It was a bit of a grab bag of a diagnosis, a catch-all for nearly any kind of discomfort or unhappiness.
“This vagueness meant that the diagnosis was likely given to people suffering from a variety of mental and physical illnesses, as well as some people with no clinical conditions by modern standards, who were just dissatisfied or full of ennui. “It was really largely a quality-of-life issue,” Schuster says. “If you were feeling good and healthy, you were not neurasthenic, but if for some reason you were feeling run down, then you were neurasthenic.””
I’d point out how neurasthenia was seen as primarily caused by intellectual activity, as it became a descriptor of a common experience among the burgeoning middle class of often well-educated professionals and office workers. This relates to Weston A. Price’s work in the 1930s, as modern dietary changes first hit this demographic since they had the means to afford eating a fully industrialized Standard American Diet (SAD), long before others (within decades, though, SAD-caused malnourishment would wreck the health at all levels of society). What this meant, in particular, was a diet high in processed carbs and sugar that coincided, because of Upton Sinclair’s 1904 The Jungle: Muckraking the Meat-Packing Industry, with the early-1900s decreased consumption of meat and saturated fats. As Price demonstrated, this was a vast change from the traditional diet found all over the world, including in rural Europe (and presumably in rural America, with most Americans not urbanized until the turn of last century), that always included significant amounts of nutritious animal foods loaded up with fat-soluble vitamins, not to mention lots of healthy fats and cholesterol.
Prior to talk of neurasthenia, the exhaustion model of health portrayed as waste and depletion took hold in Europe centuries earlier (e.g., anti-masturbation panics) and had its roots in humor theory of bodily fluids. It has long been understood that food, specifically macronutrients (carbohydrate, protein, & fat) and food groups, affect mood and behavior — see the early literature on melancholy. During feudalism food laws were used as a means of social control, such that in one case meat was prohibited prior to Carnival because of its energizing effect that it was thought could lead to rowdiness or even revolt, as sometimes did happen (Ken Albala & Trudy Eden, Food and Faith in Christian Culture). Red meat, in particular, was thought to heat up blood (warm, wet) and yellow bile (warm, dry), in promoting sanguine and choleric personalities of masculinity. Like women, peasants were supposed to be submissive and hence not too masculine — they were to be socially controlled, not self-controlled. Anyone who was too strong-willed and strong-minded, other than the (ruling, economic, clerical, and intellectual) elite, was considered problematic; and one of the solutions was an enforced change of diet to create the proper humoral disposition for their appointed social role within the social order (i.e., depriving nutrient-dense meat until an individual or group was too malnourished, weak, anemic, sickly, docile, and effeminate to be assertive, aggressive, and confrontational toward their ‘betters’)
There does seem to be a correlation (causal link?) between an increase of intellectual activity and abstract thought with an increase of carbohydrates and sugar, with this connection first appearing during the early colonial era that set the stage for the Enlightenment. It was the agricultural mind taken to a whole new level. Indeed, a steady flow of glucose is one way to fuel extended periods of brain work, such as reading and writing for hours on end and late into the night — the reason college students to this day will down sugary drinks while studying. Because of trade networks, Enlightenment thinkers were buzzing on the suddenly much more available simple carbs and sugar, with an added boost from caffeine and nicotine. The modern intellectual mind was drugged-up right from the beginning, and over time it took its toll. Such dietary highs inevitably lead to ever greater crashes of mood and health. Interestingly, Dr. Silas Weir Mitchell who advocated the ‘rest cure’ and ‘West cure’ in treating neurasthenia and other ailments additionally used a “meat-rich diet” for his patients (Ann Stiles, Go rest, young man). Other doctors of that era were even more direct in using specifically low-carb diets for various health conditions, often for obesity which was also a focus of Dr. Mitchell.
As a side note, the gendering of diet was seen as important for constructing, maintaining, and enforcing gender roles; that is carried over into the modern bias that masculine men eat steak and effeminate women eat salad. According to humoralism, men are well contained while women are leaky vessels. One can immediately see the fears of neurasthenia, emasculation, and excessive ejaculation. The ideal man was supposed to hold onto and control his bodily fluids, from urine to semen, by using and investing them carefully. With neurasthenia, though, men were seen as having become effeminate and leaky, dissipating and draining away their reserves vital fluids and psychic energies. So, a neurasthenic man needed a strengthening of the boundaries that held everything in. The leakiness of women was also a problem, but women couldn’t and shouldn’t be expected to contain themselves. The rest cure designed for women was to isolate them in a bedroom where they’d be contained by architectural structure of home that was owned and ruled over by the male master. A husband and, as an extension, the husband’s property was to contain the wife; since she too was property of the man’s propertied self. This made a weak man of the upper classes even more dangerous to the social order because he couldn’t play he is needed gender role of husband and patriarch, upon which all of Western civilization was dependent.
All of this was based on an economic model of physiological scarcity. With neurasthenia arising in late modernity, the public debate was overtly framed by an economic metaphor. But the perceived need of economic containment of the self, be it self-containment or enforced containment, went back to early modernity. The enclosure movement was part of a larger reform movement, not only of land but also of society and identity.
* * *
“It cannot be denied that civilization, in its progress, is rife with causes which over-excite individuals, and result in the loss of mental equilibrium.”
~Edward Jarvis, 1843
“What shall we do with the Insane?”
The North American Review, Volume 56, Issue 118
“Have we lived too fast?”
~Dr. Silas Weir Mitchell, 1871
Wear and Tear, or Hints for the Overworked
It goes far beyond diet or any other single factor. There has been a diversity of stressors that continued to amass over the centuries of tumultuous change. The exhaustion of modern man (and typically the focus has been on men) has been building up for generations upon generations before it came to feel like a world-shaking crisis with the new industrialized world. The lens of neurasthenia was an attempt to grapple with what had changed, but the focus was too narrow. With the plague of neurasthenia, the atomization of commericialized man and woman couldn’t hold together. And so there was a temptation toward nationalistic projects, including wars, to revitalize the ailing soul and to suture the gash of social division and disarray. But this further wrenched out of alignment the traditional order that had once held society together, and what was lost mostly went without recognition. The individual was brought into the foreground of public thought, a lone protagonist in a social Darwinian world. In this melodramatic narrative of struggle and self-assertion, many individuals didn’t fare so well and everything else suffered in the wake.
Tom Lutz writes that, “By 1903, neurasthenic language and representations of neurasthenia were everywhere: in magazine articles, fiction, poetry, medical journals and books, in scholarly journals and newspaper articles, in political rhetoric and religious discourse, and in advertisements for spas, cures, nostrums, and myriad other products in newspapers, magazines and mail-order catalogs” (American Nervousness, 1903, p. 2).
There was a sense of moral decline that was hard to grasp, although some people like Weston A. Price tried to dig down into concrete explanations of what had so gone wrong, the social and psychological changes observable during mass urbanization and industrialization. He was far from alone in his inquiries, having built on the prior observations of doctors, anthropologists, and missionaries. Other doctors and scientists were looking into the influences of diet in the mid-1800s and, by the 1880s, scientists were exploring a variety of biological theories. Their inability to pinpoint the cause maybe had more to do with their lack of a needed framework, as they touched upon numerous facets of biological functioning:
“Not surprisingly, laboratory experiments designed to uncover physiological changes in the nerve cell were inconclusive. European research on neurasthenics reported such findings as loss of elasticity of blood vessels,’ thickening of the cell wall, changes in the shape of nerve cells,’6 or nerve cells that never advanced beyond an embryonic state.’ Another theory held that an overtaxed organism cannot keep up with metabolic requirements, leading to inadequate cell nutrition and waste excretion. The weakened cells cannot develop properly, while the resulting build-up of waste products effectively poisons the cells (so-called “autointoxication”).’ This theory was especially attractive because it seemed to explain the extreme diversity of neurasthenic symptoms: weakened or poisoned cells might affect the functioning of any organ in the body. Furthermore, “autointoxicants” could have a stimulatory effect, helping to account for the increased sensitivity and overexcitability characteristic of neurasthenics.'” (Laura Goering, “Russian Nervousness”: Neurasthenia and National Identity in Nineteenth-Century Russia)
This early scientific research could not lessen the mercurial sense of unease, as neurasthenia was from its inception a broad category that captured some greater shift in public mood, even as it so powerfully shaped the individual’s health. For all the effort, there were as many theories about neurasthenia as there were symptoms. Deeper insight was required. “[I]f a human being is a multiformity of mind, body, soul, and spirit,” writes Preston, “you don’t achieve wholeness or fulfillment by amputating or suppressing one or more of these aspects, but only by an effective integration of the four aspects.” But integration is easier said than done.
The modern human hasn’t been suffering from mere psychic wear and tear for the individual body itself has been showing the signs of sickness, as the diseases of civilization have become harder and harder to ignore. On a societal level of human health, I’ve previously shared passages from Lears (see here) — he discusses the vitalist impulse that was the response to the turmoil, and vitalism often was explored in terms of physical health as the most apparent manifestation, although social and spiritual health were just as often spoken of in the same breath. The whole person was under assault by an accumulation of stressors and the increasingly isolated individual didn’t have the resources to fight them off.
By the way, this was far from being limited to America. Europeans picked up the discussion of neurasthenia and took it in other directions, often with less optimism about progress, but also some thinkers emphasizing social interpretations with specific blame on hyper-individualism (Laura Goering, “Russian Nervousness”: Neurasthenia and National Identity in Nineteenth-Century Russia). Thoughts on neurasthenia became mixed up with earlier speculations on nostalgia and romanticized notions of rural life. More important, Russian thinkers in particular understood that the problems of modernity weren’t limited to the upper classes, instead extending across entire populations, as a result of how societies had been turned on their heads during that fractious century of revolutions.
In looking around, I came across some other interesting stuff. From 1901 Nervous and Mental Diseases by Archibald Church and Frederick Peterson, the authors in the chapter on “Mental Disease” are keen to further the description, categorization, and labeling of ‘insanity’. And I noted their concern with physiological asymmetry, something shared later with Price, among many others going back to the prior century.
Maybe asymmetry was not only indicative of developmental issues but also symbolic of a deeper imbalance. The attempts of phrenological analysis about psychiatric, criminal, and anti-social behavior were off-base; and, despite the bigotry and proto-genetic determinism among racists using these kinds of ideas, there is a simple truth about health in relationship to physiological development, most easily observed in bone structure, but it would take many generations to understand the deeper scientific causes, along with nutrition (e.g., Price’s discovery of vitamin K2, what he called Acivator X) including parasites, toxins, and epigenetics. Church and Peterson did acknowledge that this went beyond mere individual or even familial issues: “The proportion of the insane to normal individuals may be stated to be about 1 to 300 of the population, though this proportion varies somewhat within narrow limits among different races and countries. It is probable that the intemperate use of alcohol and drugs, the spreading of syphilis, and the overstimulation in many directions of modern civilization have determined an increase difficult to estimate, but nevertheless palpable, of insanity in the present century as compared with past centuries.”
Also, there is the 1902 The Journal of Nervous and Mental Disease: Volume 29 edited by William G. Spiller. There is much discussion in there about how anxiety was observed, diagnosed, and treated at the time. Some of the case studies make for a fascinating read —– check out: “Report of a Case of Epilepsy Presenting as Symptoms Night Terrors, Inipellant Ideas, Complicated Automatisms, with Subsequent Development of Convulsive Motor Seizures and Psychical Aberration” by W. K. Walker. This reminds me of the case that influenced Sigmund Freud and Carl Jung, Daniel Paul Schreber’s 1903 Memoirs of My Nervous Illness.
Talk about “a disintegration of the personality and character structure of Modern Man and mental-rational consciousness,” as Scott Preston put it. He goes on to say that, “The individual is not a natural thing. There is an incoherency in “Margaret Thatcher’s view of things when she infamously declared “there is no such thing as society” — that she saw only individuals and families, that is to say, atoms and molecules.” Her saying that really did capture the mood of the society she denied existing. Even the family was shrunk down to the ‘nuclear’. To state there is no society is to declare that there is also no extended family, no kinship, no community, that there is no larger human reality of any kind. Ironically in this pseudo-libertarian sentiment, there is nothing holding the family together other than government laws imposing strict control of marriage and parenting where common finances lock two individuals together under the rule of capitalist realism (the only larger realities involved are inhuman systems) — compared to high trust societies such as Nordic countries where the definition and practice of family life is less legalistic (Nordic Theory of Love and Individualism).
* * *
“It is easy, as we can see, for a barbarian to be healthy; for a civilized man the task is hard. The desire for a powerful and uninhibited ego may seem to us intelligible, but, as is shown by the times we live in, it is the profoundest sense antagonistic to civilization.”
~Sigmund Freud, 1938
An Outline of Psychoanalysis
“Consciousness is a very recent acquisition of nature, and it is still in an “experimental” state. It is frail, menaced by specific dangers, and easily injured.”
~Carl Jung, 1961
Man and His Symbols
Part 1: Approaching the Unconscious
The importance of dreams
The individual consumer-citizen as a legal member of a family unit has to be created and then controlled, as it is a rather unstable atomized identity. “The idea of the “individual”,” Preston says, “has become an unsustainable metaphor and moral ideal when the actual reality is “21st century schizoid man” — a being who, far from being individual, is falling to pieces and riven with self-contradiction, duplicity, and cognitive dissonance, as reflects life in “the New Normal” of double-talk, double-think, double-standard, and double-bind.” That is partly the reason for the heavy focus on the body, an attempt to make concrete the individual in order to hold together the splintered self — great analysis of this can be found in Lewis Hyde’s Trickster Makes This World: “an unalterable fact about the body is linked to a place in the social order, and in both cases, to accept the link is to be caught in a kind of trap. Before anyone can be snared in this trap, an equation must be made between the body and the world (my skin color is my place as a Hispanic; menstruation is my place as a woman)” (see one of my posts about it: Lock Without a Key). Along with increasing authoritarianism, there was increasing medicalization and rationalization — to try to make sense of what was senseless.
A specific example of a change can be found in Dr. Frederick Hollick (1818-1900) who was a popular writer and speaker on medicine and health — his “links were to the free-thinking tradition, not to Christianity” (Helen Lefkowitz Horowitz, Rewriting Sex). With the influence of Mesmerism and animal magnetism, he studied and wrote about what more scientifically-sounding was variously called electrotherapeutics, galvanism, and electro-galvanism. Hollick was an English follower of the Scottish industrialist and socialist Robert Dale Owen who he literally followed to the United States where Owen started the utopian community New Harmony, a Southern Indiana village bought from the utopian German Harmonists and then filled with brilliant and innovative minds but lacking in practical know-how about running a self-sustaining community (Abraham Lincoln, later becoming a friend to the Owen family, recalled as a boy seeing the boat full of books heading to New Harmony).
“As had Owen before him, Hollick argued for the positive value of sexual feeling. Not only was it neither immoral nor injurious, it was the basis for morality and society. […] In many ways, Hollick was a sexual enthusiast” (Horowitz). These were the social circles of Abraham Lincoln, as he personally knew free-love advocates; that is why early Republicans were often referred to as ‘Red Republicans’, the ‘Red’ indicating radicalism as it still does to this day. Hollick wasn’t the first to be a sexual advocate nor, of course would he be the last — preceding him was Sarah Grimke (1837, Equality of the Sexes) and Charles Knowlton (1839, The Private Companion of Young Married People), Hollick having been “a student of Knowlton’s work” (Debran Rowland, The Boundaries of Her Body); and following him were two more well known figures, the previously mentioned Bernarr Macfadden (1868-1955) who was the first major health and fitness guru, and Wilhelm Reich (1897–1957) who was the less respectable member of the trinity formed with Sigmund Freud and Carl Jung. Sexuality became a symbolic issue of politics and health, partly because of increasing scientific knowledge but also because increasing marketization of products such as birth control (with public discussion of contraceptives happening in the late 1700s and advances in contraceptive production in the early 1800s), the latter being quite significant as it meant individuals could control pregnancy and this is particularly relevant to women. It should be noted that Hollick promoted the ideal of female sexual autonomy, that sex should be assented to and enjoyed by both partners.
This growing concern with sexuality began with the growing middle class in the decades following the American Revolution. Among much else, it was related to the post-revolutionary focus on parenting and the perceived need for raising republican citizens — this formed an audience far beyond radical libertinism and free-love. Expert advice was needed for the new bourgeouis family life, as part of the ‘civilizing process’ that increasingly took hold at that time with not only sexual manuals but also parenting guides, health pamphlets, books of manners, cookbooks, diet books, etc — cut off from the roots of traditional community and kinship, the modern individual no longer trusted inherited wisdom and so needed to be taught how to live, how to behave and relate (Norbert Elias, The Civilizing Process, & Society of Individuals; Bruce Mazlish, Civilization and Its Contents; Keith Thomas, In Pursuit of Civility; Stephen Mennell, The American Civilizing Process; Cas Wouters, Informalization; Jonathan Fletcher, Violence and Civilization; François Dépelteau & T. Landini, Norbert Elias and Social Theory; Rob Watts, States of Violence and the Civilising Process; Pieter Spierenburg, Violence and Punishment; Steven Pinker, The Better Angels of Our Nature; Eric Dunning & Chris Rojek, Sport and Leisure in the Civilizing Process; D. E. Thiery, Polluting the Sacred; Helmut Kuzmics, Roland Axtmann, Authority, State and National Character; Mary Fulbrook, Un-Civilizing Processes?; John Zerzan, Against Civilization; Michel Foucault, Madness and Civilization; Dennis Smith, Norbert Elias and Modern Social Theory; Stejpan Mestrovic, The Barbarian Temperament; Thomas Salumets, Norbert Elias and Human Interdependencies). Along with the rise of the science, this situation promoted the role of the public intellectual that Hollick effectively took advantage of and, after the failure of Owen’s utopian experiment, he went on the lecture circuit which brought on legal cases in the unsuccessful attempt to silence him, the kind of persecution that Reich also later endured.
To put it in perspective, this Antebellum era of public debate and public education on sexuality coincided with other changes. Following the revolutionary era feminism (e.g., Mary Wollstonecraft), the ‘First Wave’ of organized feminists emerged generations later with the Seneca meeting in 1848 and, in that movement, there was a strong abolitionist impulse. This was part of the rise of ideological -isms in the North that so concerned the Southern aristocrats who wanted to maintain their hierarchical control of the entire country, the control they were quickly losing with the shift of power in the Federal government. A few years before that in 1844, a more effective condom was developed using vulcanized rubber, although condoms had been on the market since the previous decade; also in the 1840s, the vaginal sponge became available. Interestingly, many feminists were as against the contraceptives as they were against abortions. These were far from being mere practical issues as politics imbued every aspect and some feminists worried about how this might lessen the role of women and motherhood in society, if sexuality was divorced from pregnancy.
This was at a time when the abortion rate was sky-rocketing, indicating most women held other views; since large farm families were less needed with increase of both industrialized urbanization and industrialized farming. “Yet we also know that thousands of women were attending lectures in these years, lectures dealing, in part, with fertility control. And rates of abortion were escalating rapidly, especially, according to historian James Mohr, the rate for married women. Mohr estimates that in the period 1800-1830, perhaps one out of every twenty-five to thirty pregnancies was aborted. Between 1850 and 1860, he estimates, the ratio may have been one out of every five or six pregnancies. At mid-century, more than two hundred full-time abortionists reported worked in New York City” Other sources concur and extend this pattern of high abortion rate into the early 20th century: “Some have estimated that between 20-35 percent of 19th century pregnancies were terminated as a means of restoring “menstrual regularity” (Luker, 1984, p. 18-21). About 20 percent of pregnancies were aborted as late as in the 1930s (Tolnai, 1939, p. 425)” (Rickie Solinger, Pregnancy and Power, p. 61). (Polly F. Radosh, “Abortion: A Sociological Perspective”, from Interdisciplinary Views on Abortion ed. by Susan A. Martinelli-Fernandez, Lori Baker-Sperry, & Heather McIlvaine-Newsad).
In the unGodly and unChurched period of early America (“We forgot.”), organized religion was weak and “premarital sex was typical, many marriages following after pregnancy, but some people simply lived in sin. Single parents and ‘bastards’ were common” (A Vast Experiment). Abortions were so common at the time that abortifacients were advertised in major American newspapers, something that is never seen today. “Abortifacients were hawked in store fronts and even door to door. Vendors openly advertised their willingness to end women’s pregnancies” (Erin Blakemore, The Criminalization of Abortion Began as a Business Tactic). By the way, the oldest of the founding fathers, Benjamin Franklin, published in 1748 material about traditional methods of at-home abortions, what he referred to as ‘suppression of the courses’ (Molly Farrell, Ben Franklin Put an Abortion Recipe in His Math Textbook; Emily Feng, Benjamin Franklin gave instructions on at-home abortions in a book in the 1700s). It was a a reprinting of material from 1734. “While “suppression of the courses” can apply to any medical condition that results in the suspension of one’s menstrual cycle, the entry specifically refers to “unmarried women.” Described as a “misfortune” it recommends a number of known abortifacents from that time, like pennyroyal water and bellyache root, also known as angelica” (Nur Ibrahim, Did Ben Franklin Publish a Recipe in a Math Textbook on How to Induce Abortion?).
This is unsurprising as abortifacients have been known for at least millennia earlier, recorded in ancient texts from diverse societies, and probably were common knowledge prior to any written language, considering abortifacients are used by many hunter-gatherer tribes who need birth control to space out pregnancies in order to avoid malnourished babies and for other reasons. This is true within the Judeo-Christian tradition as well, such as where the Old Testament gives an abortion recipe for when a wife gets pregnant from an affair (Numbers 5:11-31). Patriarchal social dominators sought to further control women not necessarily for religious reasons, but more because medical practice was becoming professionalized by men who wanted to eliminate the business competition of female doctors, midwives, and herbalists. “To do so, they challenged common perceptions that a fetus was not a person until the pregnant mother felt it “quicken,” or move, inside their womb. In a time before sonograms, this was often the only way to definitively prove that a pregnancy was underway. Quickening was both a medical and legal concept, and abortions were considered immoral or illegal only after quickening. Churches discouraged the practice, but made a distinction between a woman who terminated her pregnancy pre- or post-quickening” (Erin Blakemore). Yet these conservative authoritarians would and still claim to speak on behalf of some vague and amorphous concept of Western Civilization and Christendom.
This is a great example of how, through the power of charismatic demagogues and Machiavellian social dominators, modern reactionary ideology obscures the past with deceptive nostalgia and replaces the traditional with historical revisionism. The thing is, until the modern era, abortifacients and other forms of birth control weren’t politicized, much less under the purview of judges. They were practical concerns that were largely determined privately and personally or else determined informally within communities and families. “Prior to the formation of the AMA, decisions related to pregnancy and abortion were made primarily with the domain and control of women. Midwives and the pregnant women they served decided the best course of action within extant knowledge of pregnancy. Most people did not view what would currently be called first trimester abortion as a significant moral issue. […] A woman’s awareness of quickening indicated a real pregnancy” (Polly F. Radosh). Yet something did change with birth control that was improved in its efficacy and ever more common or else more out in the open, making it a much more public and politicized issue, not to mention exacerbated by capitalist markets and mass media.
Premarital sex or, heck, even marital sex no longer inevitably meant birth; and with contraceptives, unwanted pregnancies often could be prevented entirely. Maybe this is why fertility had been declining for so long, and definitely the reason there was a mid-19th century moral panic. “Extending the analysis back further, the White fertility rate declined from 7.04 in 1800 to 5.42 in 1850, to 3.56 in 1900, and 2.98 in 1950. Thus, the White fertility declined for nearly all of American history but may have bottomed out in the 1980s. Black fertility has also been declining for well over 150 years, but it may very well continue to do so in the coming decades” (Ideas and Data, Sex, Marriage, and Children: Trends Among Millennial Women). If this is a crisis, it started pretty much at the founding of the country. And if we had reliable data before that, we might see the trend having originated in the colonial era or maybe back in late feudalism during the enclosure movement that destroyed traditional rural communities and kinship groups. Early Americans, by today’s standards of the culture wars, were not good Christians — many visiting Europeans at the time saw them as uncouth heathens and quite dangerous at that, such as the common American practice of toting around guns and knives, ever ready for a fight, whereas carrying weapons had been made illegal in England. In The Churching of America, Roger Finke and Rodney Stark write (pp. 25-26):
“Americans are burdened with more nostalgic illusions about the colonial era than about any other period in their history. Our conceptions of the time are dominated by a few powerful illustrations of Pilgrim scenes that most people over forty stared at year after year on classroom walls: the baptism of Pocahontas, the Pilgrims walking through the woods to church, and the first Thanksgiving. Had these classroom walls also been graced with colonial scenes of drunken revelry and barroom brawling, of women in risque ball-gowns, of gamblers and rakes, a better balance might have been struck. For the fact is that there never were all that many Puritans, even in New England, and non-Puritan behavior abounded. From 1761 through 1800 a third (33.7%) of all first births in New England occurred after less than nine months of marriage (D. S. Smith, 1985), despite harsh laws against fornication. Granted, some of these early births were simply premature and do not necessarily show that premarital intercourse had occurred, but offsetting this is the likelihood that not all women who engaged in premarital intercourse would have become pregnant. In any case, single women in New England during the colonial period were more likely to be sexually active than to belong to a church-in 1776 only about one out of five New Englanders had a religious affiliation. The lack of affiliation does not necessarily mean that most were irreligious (although some clearly were), but it does mean that their faith lacked public expression and organized influence.”
Though marriage remained important as an ideal in American culture, what changed was that procreative control became increasingly available — with fewer accidental pregnancies and more abortions, a powerful motivation for marriage disappeared. Unsurprisingly, at the same time, there was increasing worries about the breakdown of community and family, concerns that would turn into moral panic at various points. Antebellum America was in turmoil. This was concretely exemplified by the dropping birth rate that was already noticeable by mid-19th century (Timothy Crumrin, “Her Daily Concern:” Women’s Health Issues in Early 19th-Century Indiana) and was nearly halved from 1800 to 1900 (Debran Rowland, The Boundaries of Her Body). “The late 19th century and early 20th saw a huge increase in the country’s population (nearly 200 percent between 1860 and 1910) mostly due to immigration, and that population was becoming ever more urban as people moved to cities to seek their fortunes—including women, more of whom were getting college educations and jobs outside the home” (Julie Beck, ‘Americanitis’: The Disease of Living Too Fast). It was a period of crisis, not all that different from our present crisis, including the fear about low birth rate of native-born white Americans, especially the endangered species of whites/WASPs, being overtaken by the supposed dirty hordes of blacks, ethnics, and immigrants (i.e., replacement theory); at a time when Southern and Eastern Europeans, and even the Irish, were questionable in their whiteness, particularly if Catholic (Aren’t Irish White?).
The promotion of birth control was considered a genuine threat to American society, maybe to all of Western Civilization. It was most directly a threat to traditional gender roles. Women could better control when they got pregnant, a decisive factor in the phenomenon of larger numbers of women entering college and the workforce. And with an epidemic of neurasthenia, this dilemma was worsened by the crippling effeminacy that neutered masculine potency. Was modern man, specifically the white ruling elite, up for the task of carrying on Western Civilization?
“Indeed, civilization’s demands on men’s nerve force had left their bodies positively effeminate. According to Beard, neurasthenics had the organization of “women more than men.” They possessed ” a muscular system comparatively small and feeble.” Their dainty frames and feeble musculature lacked the masculine vigor and nervous reserves of even their most recent forefathers. “It is much less than a century ago, that a man who could not [drink] many bottles of wine was thought of as effeminate—but a fraction of a man.” No more. With their dwindling reserves of nerve force, civilized men were becoming increasingly susceptible to the weakest stimulants until now, “like babes, we find no safe retreat, save in chocolate and milk and water.” Sex was as debilitating as alcohol for neurasthenics. For most men, sex in moderation was a tonic. Yet civilized neurasthenics could become ill if they attempted intercourse even once every three months. As Beard put it, “there is not force enough left in them to reproduce the species or go through the process of reproducing the species.” Lacking even the force “to reproduce the species,” their manhood was clearly in jeopardy.” (Gail Bederman, Manliness and Civilization, pp. 87-88)
This led to a backlash that began before the Civil War with the early obscenity laws and abortion laws, but went into high gear with the 1873 Comstock laws that effectively shut down the free market of both ideas and products related to sexuality, including sex toys. This made it near impossible for most women to learn about birth control or obtain contraceptives and abortifacients. There was a felt need to restore order and that meant white male order of the WASP middle-to-upper classes, especially with the end of slavery, mass immigration of ethnics, urbanization and industrialization. The crisis wasn’t only ideological or political. The entire world had been falling apart for centuries with the ending of feudalism and the ancien regime, the last remnants of it in America being maintained through slavery. Motherhood being the backbone of civilization, it was believed that women’s sexuality had to be controlled and, unlike so much else that was out of control, it actually could be controlled through enforcement of laws.
Outlawing abortions is a particularly interesting example of social control. Even with laws in place, abortions remained commonly practiced by local doctors, even in many rural areas (American Christianity: History, Politics, & Social Issues). Corey Robin argues that the strategy hasn’t been to deny women’s agency but to assert their subordination (Denying the Agency of the Subordinate Class). This is why, according to Rogin, abortion laws were designed to primarily target male doctors, although they rarely did, and not their female patients (at least once women had been largely removed from medical and healthcare practice, beyond the role as nurses who assisted male doctors). Everything comes down to agency or its lack or loss, but our entire sense of agency is out of accord with our own human nature. We seek to control what is outside of us, including control of others, for our own sense of self is out of control. The legalistic worldview is inherently authoritarian, at the heart of what Julian Jaynes proposes as the post-bicameral project of consciousness, the metaphorically contained self. But this psychic container is weak and keeps leaking all over the place.
* * *
“It is clear that if it goes on with the same ruthless speed for the next half century . . . the sane people will be in a minority at no very distant day.”
~Henry Maudsley, 1877
“The Alleged Increase of Insanity”
Journal of Mental Science, Volume 23, Issue 101
“If this increase was real, we have argued, then we are now in the midst of an epidemic of insanity so insidious that most people are even unaware of its existence.”
~Edwin Fuller Torrey & Judy Miller, 2001
The Invisible Plague: The Rise of Mental Illness from 1750 to the Present
To bring it back to the original inspiration, Scott Preston wrote: “Quite obviously, our picture of the human being as an indivisible unit or monad of existence was quite wrong-headed, and is not adequate for the generation and re-generation of whole human beings. Our self-portrait or self-understanding of “human nature” was deficient and serves now only to produce and reproduce human caricatures. Many of us now understand that the authentic process of individuation hasn’t much in common at all with individualism and the supremacy of the self-interest.” The failure we face is that of identify, of our way of being in the world. As with neurasthenia in the past, we are now in a crisis of anxiety and depression, along with yet another moral panic about the declining white race. So, we get the likes of Steve Bannon, Donald Trump, and Jordan Peterson. We failed to resolve past conflicts and so they keep re-emerging. Over this past century, we have continued to be in a crisis of identity (Mark Greif, The Age of the Crisis of Man).
“In retrospect, the omens of an impending crisis and disintegration of the individual were rather obvious,” Preston points out. “So, what we face today as “the crisis of identity” and the cognitive dissonance of “the New Normal” is not something really new — it’s an intensification of that disintegrative process that has been underway for over four generations now. It has now become acute. This is the paradox. The idea of the “individual” has become an unsustainable metaphor and moral ideal when the actual reality is “21st century schizoid man” — a being who, far from being individual, is falling to pieces and riven with self-contradiction, duplicity, and cognitive dissonance, as reflects life in “the New Normal” of double-talk, double-think, double-standard, and double-bind.” We never were individuals. It was just a story we told ourselves, but there are others that could be told. Scott Preston offers an alternative narrative, that of individuation.
* * *
I found some potentially interesting books while skimming material on Google Books, in my researching Frederick Hollick and other info. Among the titles below, I’ll share some text from one of them because it offers a good summary about sexuality at the time, specifically women’s sexuality. Obviously, it went far beyond sexuality itself, and going by my own theorizing I’d say it is yet another example of symbolic conflation, considering its direct relationship to abortion.
The Boundaries of Her Body: The Troubling History of Women’s Rights in America
by Debran Rowland
pp. 34
WOMEN AND THE WOMB: The Emerging Birth Control Debate
The twentieth century dawned in America on a falling white birth rate. In 1800, an average of seven children were born to each “American-born white wife,” historians report. 29 By 1900, that number had fallen to roughly half. 30 Though there may have been several factors, some historians suggest that this decline—occurring as it did among young white women—may have been due to the use of contraceptives or abstinence,though few talked openly about it. 31
“In spite of all the rhetoric against birth control,the birthrate plummeted in the late nineteenth century in America and Western Europe (as it had in France the century before); family size was halved by the time of World War I,” notes Shari Thurer in The Myth of Motherhood. 32
As issues go, the “plummeting birthrate” among whites was a powder keg, sparking outcry as the “failure”of the privileged class to have children was contrasted with the “failure” of poor immigrants and minorities to control the number of children they were having. Criticism was loud and rampant. “The upper classes started the trend, and by the 1880s the swarms of ragged children produced by the poor were regarded by the bourgeoisie, so Emile Zola’s novels inform us, as evidence of the lower order’s ignorance and brutality,” Thurer notes. 33
But the seeds of this then-still nearly invisible movement had been planted much earlier. In the late 1700s, British political theorists began disseminating information on contraceptives as concerns of overpopulation grew among some classes. 34 Despite the separation of an ocean, by the 1820s, this information was “seeping” into the United States.
“Before the introduction of the Comstock laws, contraceptive devices were openly advertised in newspapers, tabloids, pamphlets, and health magazines,” Yalom notes.“Condoms had become increasing popular since the 1830s, when vulcanized rubber (the invention of Charles Goodyear) began to replace the earlier sheepskin models.” 35 Vaginal sponges also grew in popularity during the 1840s, as women traded letters and advice on contraceptives. 36 Of course, prosecutions under the Comstock Act went a long way toward chilling public discussion.
Though Margaret Sanger’s is often the first name associated with the dissemination of information on contraceptives in the early United States, in fact, a woman named Sarah Grimke preceded her by several decades. In 1837, Grimke published the Letters on the Equality of the Sexes, a pamphlet containing advice about sex, physiology, and the prevention of pregnancy. 37
Two years later, Charles Knowlton published The Private Companion of Young Married People, becoming the first physician in America to do so. 38 Near this time, Frederick Hollick, a student of Knowlton’s work, “popularized” the rhythm method and douching. And by the 1850s, a variety of material was being published providing men and women with information on the prevention of pregnancy. And the advances weren’t limited to paper.
“In 1846,a diaphragm-like article called The Wife’s Protector was patented in the United States,” according to Marilyn Yalom. 39 “By the 1850s dozens of patents for rubber pessaries ‘inflated to hold them in place’ were listed in the U.S. Patent Office records,” Janet Farrell Brodie reports in Contraception and Abortion in 19th Century America. 40 And, although many of these early devices were often more medical than prophylactic, by 1864 advertisements had begun to appear for “an India-rubber contrivance”similar in function and concept to the diaphragms of today. 41
“[B]y the 1860s and 1870s, a wide assortment of pessaries (vaginal rubber caps) could be purchased at two to six dollars each,”says Yalom. 42 And by 1860, following publication of James Ashton’s Book of Nature, the five most popular ways of avoiding pregnancy—“withdrawal, and the rhythm methods”—had become part of the public discussion. 43 But this early contraceptives movement in America would prove a victim of its own success. The openness and frank talk that characterized it would run afoul of the burgeoning “purity movement.”
“During the second half of the nineteenth century,American and European purity activists, determined to control other people’s sexuality, railed against male vice, prostitution, the spread of venereal disease, and the risks run by a chaste wife in the arms of a dissolute husband,” says Yalom. “They agitated against the availability of contraception under the assumption that such devices, because of their association with prostitution, would sully the home.” 44
Anthony Comstock, a “fanatical figure,” some historians suggest, was a charismatic “purist,” who, along with others in the movement, “acted like medieval Christiansengaged in a holy war,”Yalom says. 45 It was a successful crusade. “Comstock’s dogged efforts resulted in the 1873 law passed by Congress that barred use of the postal system for the distribution of any ‘article or thing designed or intended for the prevention of contraception or procuring of abortion’,”Yalom notes.
Comstock’s zeal would also lead to his appointment as a special agent of the United States Post Office with the authority to track and destroy “illegal” mailing,i.e.,mail deemed to be “obscene”or in violation of the Comstock Act.Until his death in 1915, Comstock is said to have been energetic in his pursuit of offenders,among them Dr. Edward Bliss Foote, whose articles on contraceptive devices and methods were widely published. 46 Foote was indicted in January of 1876 for dissemination of contraceptive information. He was tried, found guilty, and fined $3,000. Though donations of more than $300 were made to help defray costs,Foote was reportedly more cautious after the trial. 47 That “caution”spread to others, some historians suggest.
Disorderly Conduct: Visions of Gender in Victorian America
By Carroll Smith-Rosenberg
Riotous Flesh: Women, Physiology, and the Solitary Vice in Nineteenth-Century America
by April R. Haynes
The Boundaries of Her Body: The Troubling History of Women’s Rights in America
by Debran Rowland
Rereading Sex: Battles Over Sexual Knowledge and Suppression in Nineteenth-century America
by Helen Lefkowitz Horowitz
Rewriting Sex: Sexual Knowledge in Antebellum America, A Brief History with Documents
by Helen Lefkowitz Horowitz
Imperiled Innocents: Anthony Comstock and Family Reproduction in Victorian America
by Nicola Kay Beisel
Against Obscenity: Reform and the Politics of Womanhood in America, 1873–1935
by Leigh Ann Wheeler
Purity in Print: Book Censorship in America from the Gilded Age to the Computer Age
by Paul S. Boyer
American Sexual Histories
edited by Elizabeth Reis
Wash and Be Healed: The Water-Cure Movement and Women’s Health
by Susan Cayleff
From Eve to Evolution: Darwin, Science, and Women’s Rights in Gilded Age America
by Kimberly A. Hamlin
Manliness and Civilization: A Cultural History of Gender and Race in the United States, 1880-1917
by Gail Bederman
One Nation Under Stress: The Trouble with Stress as an Idea
by Dana Becker
* * *
8/18/19 – Looking back at this piece, I realize there is so much that could be added to it. And it already is long. It’s a topic that would require writing a book to do it justice. And it is such a fascinating area of study with lines of thought going in numerous directions. But I’ll limit myself by adding only a few thoughts that point toward some of those other directions.
The topic of this post goes back to the Renaissance (Western Individuality Before the Enlightenment Age) and even earlier to the Axial Age (Hunger for Connection), a thread that can be traced back through history following the collapse of what Julian Jaynes called bicameral civilization in the Bronze Age. At the beginning of modernity, the psychic tension erupted in many ways that were increasingly dramatic and sometimes disturbing, from revolution to media panics (Technological Fears and Media Panics). I see all of this as having to do with the isolating and anxiety-inducing effects of hyper-individualism. The rigid egoic boundaries required by our social order are simply tiresome (Music and Dance on the Mind), as Julian Jaynes conjectured:
“Another advantage of schizophrenia, perhaps evolutionary, is tirelessness. While a few schizophrenics complain of generalized fatigue, particularly in the early stages of the illness, most patients do not. In fact, they show less fatigue than normal persons and are capable of tremendous feats of endurance. They are not fatigued by examinations lasting many hours. They may move about day and night, or work endlessly without any sign of being tired. Catatonics may hold an awkward position for days that the reader could not hold for more than a few minutes. This suggests that much fatigue is a product of the subjective conscious mind, and that bicameral man, building the pyramids of Egypt, the ziggurats of Sumer, or the gigantic temples at Teotihuacan with only hand labor, could do so far more easily than could conscious self-reflective men.”
On the Facebook page for Jaynes’ The Origin of Consciousness in the Breakdown of the Bicameral Mind, Luciano Imoto made the same basic point in speaking about hyper-individualism. He stated that, “In my point of view the constant use of memory (and the hippocampus) to sustain a fictitious identity of “self/I” could be deleterious to the brain´s health at long range (considering that the brain consumes about 20 percent of the body’s energy).” I’m sure others have made similar observations. This strain on the psyche has been building up for a long time, but it became particularly apparent in the 19th century, to such an extent it was deemed necessary to build special institutions to house and care for the broken and deficient humans who couldn’t handle modern life or else couldn’t appropriately conform to the ever more oppressive social norms (Mark Jackson, The Borderland of Imbecility). As radical as some consider Jaynes to be, insights like this were hardly new — in 1867, Henry Maudsley offered insight laced with bigotry, from The Physiology and Pathology of Mind:
“There are general causes, such as the state of civilization in a country, the form of its government and its religion, the occupation, habits, and condition of its inhabitants, which are not without influence in determining the pro portion of mental diseases amongst them. Reliable statistical data respecting the prevalence of insanity in different countries are not yet to be had ; even the question whether it has increased with the progress of civilization has not been positively settled. Travellers are certainly agreed that it is a rare disease amongst barbarous people, while, in the different civilized nations of the world, there is, so far as can be ascertained, an average of about one insane person in five hundred inhabitants. Theoretical considerations would lead to the expectation of an increased liability to mental disorder with an increase in the complexity of the mental organization: as there are a greater liability to disease, and the possibility of many more diseases, in a complex organism like the human body, where there are many kinds of tissues and an orderly subordination of parts, than in a simple organism with less differentiation of tissue and less complexity of structure; so in the complex mental organization, with its manifold, special, and complex relations with the external, which a state of civilization implies, there is plainly the favourable occasion of many derangements. The feverish activity of life, the eager interests, the numerous passions, and the great strain of mental work incident to the multiplied industries and eager competition of an active civilization, can scarcely fail, one may suppose, to augment the liability to mental disease. On the other hand, it may be presumed that mental sufferings will be as rare in an infant state of society as they are in the infancy of the individual. That degenerate nervous function in young children is displayed, not in mental disorder, but in convulsions; that animals very seldom suffer from insanity; that insanity is of comparatively rare occurrence among savages; all these are circumstances that arise from one and the same fact—a want of development of the mental organization. There seems, therefore, good reason to believe that, with the progress of mental development through the ages, there is, as is the case with other forms of organic development, a correlative degeneration going on, and that an increase of insanity is a penalty which an increase of our present civilization necessarily pays. […]
“If we admit such an increase of insanity with our present civilization, we shall be at no loss to indicate causes for it. Some would no doubt easily find in over-population the prolific parent of this as of numerous other ills to mankind. In the fierce and active struggle for existence which there necessarily is where the claimants are many and the supplies are limited, and where the competition therefore is severe, the weakest must suffer, and some of them, breaking down into madness, fall by the wayside. As it is the distinctly manifested aim of mental development to bring man into more intimate, special, and complex relations with the rest of nature by means of patient investigations of physical laws, and a corresponding internal adaptation to external relations, it is no marvel, it appears indeed inevitable, that those who, either from inherited weakness or some other debilitating causes, have been rendered unequal to the struggle of life, should be ruthlessly crushed out as abortive beings in nature. They are the waste thrown up by the silent but strong current of progress; they are the weak crushed out by the strong in the mortal struggle for development; they are examples of decaying reason thrown off by vigorous mental growth, the energy of which they testify. Everywhere and always “to be weak is to be miserable.”
As civilization became complex, so did the human mind in having to adapt to it and sometimes that hit a breaking point in individuals; or else what was previously considered normal behavior was now judged unacceptable, the latter explanation favored by Michel Foucault and Thomas Szasz (also see Bruce Levine’s article, Societies With Little Coercion Have Little Mental Illness). Whatever the explanation, something that once was severely abnormal had become normalized and, as it happened with insidious gradualism, few noticed and would accept what had changed “Living amid an ongoing epidemic that nobody notices is surreal. It is like viewing a mighty river that has risen slowly over two centuries, imperceptibly claiming the surrounding land, millimeter by millimeter. . . . Humans adapt remarkably well to a disaster as long as the disaster occurs over a long period of time” (E. Fuller Torrey & Judy Miller, Invisible Plague; also see Torrey’s Schizophrenia and Civilization); “At the end of the seventeenth century, insanity was of little significance and was little discussed. At the end of the eighteenth century, it was perceived as probably increasing and was of some concern. At the end of the nineteenth century, it was perceived as an epidemic and was a major concern. And at the end of the twentieth century, insanity was simply accepted as part of the fabric of life. It is a remarkable history.” All of the changes were mostly happening over generations and centuries, which left little if any living memory from when the changes began. Many thinkers like Torrey and Miller would be useful for fleshing this out, but here is a small sampling of authors and their books: Harold D. Foster’s What Really Causes Schizophrenia, Andrew Scull’s Madness in Civilization, Alain Ehrenberg’s Weariness of the Self, etc; and I shouldn’t ignore the growing field of Jaynesian scholarship such as found in the books put out by the Julian Jaynes Society.
Besides social stress and societal complexity, there was much else that was changing. For example, increasing concentrated urbanization and close proximity with other species meant ever more spread of infectious diseases and parasites (consider toxoplasma gondii from domesticated cats; see E. Fuller Torrey’s Beasts of Earth). Also, the 18th century saw the beginnings of industrialization with the related rise of toxins (Dan Olmsted & Mark Blaxill, The Age of Autism: Mercury, Medicine, and a Man-Made Epidemic). That worsened over the following century. Industrialization also transformed the Western diet. Sugar, having been introduced in the early colonial era, now was affordable and available to the general population. And wheat, once hard to grow and limited to the rich, also was becoming a widespread ingredient with new milling methods allowing highly refined white flour which made white bread popular (in the mid-1800s, Stanislas Tanchou did a statistical analysis that correlated the rate of grain consumption with the rate of cancer; and he observed that cancer, like insanity, spread along with civilization). For the first time in history, most Westerners were eating a very high-carb diet. This diet is addictive for a number of reasons and it was combined with the introduction of addictive stimulants. As I argue, this profoundly altered neurocognitive functioning and behavior (The Agricultural Mind, “Yes, tea banished the fairies.”, Autism and the Upper Crust, & Diets and SystemsDiets and Systems).
This represents an ongoing project for me. And I’m in good company.
Marmalade 
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