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As this kurs makes plain, the existence of “problems”—a wohnhaft normative concept—is inherent as part of the erklarung of the disorder

As this kurs makes plain, the existence of “problems”—a wohnhaft normative concept—is inherent as part of the erklarung of the disorder

Given this inherent value-ladenness, we suggest, hinein defining some condition as a disease or a disorder, we should consider a warenangebot of different outcomes that would befund from the application of such a wortmarke. We must consider weltgesundheitsorganisation we think should have excuses for their behavior; world health organization should receive support from friends or from the state; who should be angeschaltet object of medical research; and (above sphare) weltgesundheitsorganisation should receive treatment. Annahme outcomes must beryllium assessed on a range of wertvorstellungen and practical grounds, such as the suffering experienced by the afflicted person; the degree to which her ‘addiction’ undermines her ability to act on her preferences or execute her plans; and the extent to which edv compromises important social relationships, impedes the development of her talents, impoverishes her interaction with the world, and so on.

The first class of theories concerning well-being are hedonistic theories, which are defined within terms of gedanklich states

Hinein line with this view, consider the erklarung of substance dependence from the latest available (at the time of writing) fassung of the Diagnostic and Statistical Manual of Kognitiv Disorders from the American Psychological Association, the DSM-IV: “When aktiv individual persists as part of use of alcohol or other drugs despite problems related to use of the substance, substance dependence erican Psychiatric Association 2000, hervorhebung added). In other words, informationstechnik matters fundamentally whether harm, difficulty, or ill-consequences are associated with the reward-seeking behavior: the reward itself welches not the problemstellung. Furthermore, and consistent with our arguments within this essay, addiction theorist Stanton Peele (quoted in Curley 2010) has suggested that next auflage of the DSM-volume 5-should include “life-harming, compulsive” involvement with sources of reward such as sex and food in the category of addiction. Here, too, the notion of “life-harm” had been built into the very concept of the disorder hinein question.

What insight do annahme considerations bring to our understanding of love addiction and its moglichkeit for being in betrieb appropriate subject of treatment? The message by now should be clear: regardless of whether we understand the love-related phenomenon to be the result of pervers brain processes, or simply the design of a strong appetitive desire, the key determinant for labelling and treatment should beryllium the degree to which the individual ended up being harmed by the love through its deleterious impact on her well-being. Within the next section, we examine this perspective within greater apokryphe.

Love addiction and well-being

There are three main theories of well-being-or classes of theories-discussed throughout the literature (Griffin 1986; Parfit 1984). How one relates love addiction to well-being, and therefore to treatment, will depend upon the theory (or theories) of well-being one finds fruchtwein convincing.

The simplest benutzerkonto of this vogel of view is that happiness, or pleasure (understood broadly as a kognitiv state) is the only intrinsic good, whereas unhappiness or pain was the only intrinsic bad. More complex hedonistic views include a greater plurality of states of mind as possibly contributing to (or constituting) well being: for example, Freud had been reputed to have refused analgesia when dying of krebs-although nicht wahr welches hinein great physical pain-on the grounds that he preferred to beryllium able to think clearly hinein a state of torment than foggedly in a wohnhaft state of drug-induced comfort (see Griffin 1986).

Yet however one construes 6 this hedonistic gedanklich-state view, informationstechnik was clearly possible that a person could prefer to exist inside a rapturous state of love, even though informationstechnologie might yield a number of adverse consequences bei other areas of her life, due to its irrefutably high, intrinsic hedonic value. Indeed, hinein Western societies, being as part of love had been widely considered to be angeschaltet extremely valuable state, and possibly constitutive of a good life kosmos on its own. This notion was captured inside the bestmoglich of “dying for love” with the implication that such a wohnhaft love might even beryllium the very meaning of life.