Editor’s Note: This article originally appeared on our affiliate site, Mad in South Asia, with the title “What Diagnosis Left Behind: Towards a Situated, Humane Psychology.” The author, Neil Nallan Chakravartula, is an aspiring social and critical psychologist.
During my internship at a mental health facility, a 15-year-old boy was brought in. The first few notes on his chart were stark and unsettling. He was being referred for what was described as homicidal ideation and psychopathic tendencies. His teachers feared him, his peers avoided him, and the psychiatric team seemed already poised to pathologize him. But something didnât sit right with me.
Instead of starting with symptom checklists or personality inventories, I asked what felt like the most obvious question: Who is this boy when he goes home? What does his world look like outside these walls?
Thatâs when the story shifted. I learned that his father had a long history of substance use and erratic violence. His older brother had recently been incarcerated for gang involvement. His mother was caught in a cycle of trauma and addiction herself, barely present. He had grown up not with care, but with chaos. What looked like coldness or violence on the surface began to take on new meaningâan expression of chronic exposure to fear, instability, and abandonment.
This moment stayed with me. It reminded me how dangerously easy it is to isolate the individual from the web of relationships, histories, and systems that shape them.
In a field that so often looks inward, I had to ask: Why are we so quick to treat pathology as if it begins and ends inside a person? And what does it cost us to ignore everything else?
The Individual as an Island: A Modern Myth
The tendency to isolate the individual from their social context is not new, but it has been exacerbated by modern psychologyâs obsession with objectivity and standardization. This is a critique that psychiatrist Thomas Szasz laid out in The Myth of Mental Illness. His argumentâthat what we call mental illness is often a metaphor for the struggle of living within difficult or dehumanizing social structuresâwas radical then and remains inconvenient now.
Szasz warned that psychiatry had become a means of social control, not healing. In naming distress as disease, it allowed the clinician to forget about the world beyond the consulting room. The contextâpoverty, racism, caste hierarchies, colonial legacies, gendered violence becomes noise to be filtered out, not meaning to be understood.
And so, we are left with a field that attempts to treat alienation without naming capitalism, to manage anxiety without confronting structural precarity, and to correct maladaptive behavior without asking whose norms it is being maladaptive to.
Mead, Meaning, and the Missing âOtherâ
Decades before Szasz, social philosopher George Herbert Mead offered an elegant framework to understand the selfânot as a fixed essence residing inside us, but as a dynamic process emerging from our relationships with others. In Mind, Self, and Society, Mead argued that the self is fundamentally social. It arises only through our interactions with what he called the âgeneralized other.â
We become who we are through the responses of others. The self is not born in isolation but in relation. Consider a young boy who is quiet at home but disruptive in school. Over time, he begins to see himself as the troublemaker, not because of something innate, but because that is how teachers, peers, and disciplinary systems consistently respond to him. His sense of selfâloud, defiant, resistant, is not merely expressed in those moments, but formed by them. It is a self that emerges in dialogue with the gaze of the other, a reflection of the worldâs expectations more than his essence.
What does it mean, then, for a psychological science to locate the self only within the skull? What happens when we reduce the richness of intersubjectivity into a clinical checklist? The consequences are everywhere.
We see it in how therapy is framed as an individualâs journey of healing, detached from the communal worlds that wounded them. We see it in the valorization of âresilienceâ that asks people to endure injustice rather than challenge it. We see it in interventions that train poor children to regulate their emotions, but not their landlords to stop evictions.
To forget the social is to forget the self. And a psychology that forgets the self is not merely incompleteâit is dangerous.
Consequences Beyond the Clinic
The costs of this individualism are not abstract. They show up in the exhausted faces of single mothers handed parenting programs but not housing support. The rising numbers of college students labelled depressed, while the university system continues to erode any sense of meaning, belonging, or political agency. The rural farmer is told to practice mindfulness while he watches his crops fail for the third year in a row.
These are not hypothetical. These are lived realities. And they are shaped not just by neural circuits, but by neoliberal policy, broken social contracts, and the invisibilized violence of inequality. When psychology decontextualizes suffering, it often ends up blaming the sufferer.
Why This Matters in the Global South
In South Asia, where psychological services are still finding their footing, the danger is even greater. Imported models from the West, which are based on highly individualistic assumptions are often applied wholesale, without consideration for local cultural and material contexts.
We ask Dalit youth to boost self-esteem, but not their upper-caste teachers to examine their own biases. We encourage LGBTQ+ adolescents to come out, ignoring the very real threat of familial or state violence. We tell anxious students to challenge their irrational thoughts, instead of questioning why so many feel that their future is already lost.
This is not merely a mismatch. It is the violence of erasure.
Toward a More Ethical, Situated Psychology
What we need is a psychology that is accountable not only to evidence but to history, to context, and to power. A psychology that does not medicalize dissent or isolate trauma, but listens deeply to the stories people live inside of.
This does not mean abandoning the individual. But it means refusing to see them as the beginning and end of their own suffering. It means building bridges between psychology and sociology, between therapy and political economy, between personal healing and collective liberation. It means remembering that even the most private pain carries a public origin.
A Closing Reflection
I think of that boy again, sitting with his knees pulled to his chest. What would it have meant to ask not just what is wrong with him, but what has happened to him? What kind of psychology might have emerged from such a question?
The task ahead is not easy. It requires humility. It requires discomfort. It requires letting go of our fantasies of neutrality. But it also offers the possibility of a more truthful, more tender kind of care.
A psychology that does not turn away from the world, but walks right into itâwith curiosity, with compassion, and with both eyes open.
What a superb contribution! It succinctly highlights the wrong-headed harmful approach of western-oriented individualistic therapy to emotional distress and more generally “problems in living” (Thomas Szasz’s phrase). Such problems cannot rightly be detached from their social, cultural, religious, and economic context. But focusing attention on the status quo could possibly call into question and undermine the prevailing value system–which would be anathema to the traditionally conformist model of “mental health.”
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Beautifully stated, and whatever you do, South Asia, don’t adopt the insane Western DSM iatrogenic illness creation system, nor our Ponzi scheme of a banking system, nor our maritime legal system, et al. “For the love of money is the root of all evil ….”
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That last sentence âŠ.everything. Thank you for this insightful work of art.
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This is an excellent essay. It’s hard to comprehend some psychiatrists or others in the mental health field, actually decontextualize a person from their suffering, situation or real world experiences. This more than anything clearly shows what an utter farce the use of psychiatric labelling really is and that it is all about control and blaming and shaming the victim.
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Ok, so how do you propose treating individuals like the 15 year old you mentioned in the article? None of the numerous psychotherapy techniques have been proven to work. In fact, scientific testing has found that therapy generally does nothing. You can see multiple psychologists admit as much here: https://totalmentalhealth.info/how-well-does-psychotherapy-work-mental-health-workers-tell-the-truth/
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AI, I think the better question may be: “How many of these studies (of said techinques) actually performed a critical and cultural psychological stance?” Meaning, the kind of critical and cultural psychological stance outlined in this essay. It may be that “therapy generally does nothing” because said therapy isn’t equipped for the task. That is the point of the essay. As someone with advanced training in the social and cultural fields (beyond my clinical degree), I can assure you that this lack of expertise isn’t because such knowledge and resources do not exist. They do. But clinical training programs are in their own little, medical-model silo. As I said, most of these people are not exposed to the needed ideas to even go on and be a professor who conceptualizes the types of studies that need to be done.
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Great article. I agreed with every word of it. Our system is so incompetent and the reality is that most professionals trained in the field are not adequately trained in the sociological and cultural dimensions (if at all). It leads to a very dangerous and harmful set of ideologies and practices. I left the field largely for this reason.
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Nice
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