Note: This essay first appeared in Carter’s “Psycho Analyst” substack on April 13, 2025.
When I first became a social worker, you were not permitted to intern as a graduate student in someone’s private practice, nor were you permitted to work in a private practice while accruing hours towards your independent license. If you wanted to become a social worker, you had to work in public agency-based practice for your first four years (two as a student, two post-graduate prior to your full licensure).
Increasingly, this is no longer true. It is becoming commonplace for social workers to spend the entirety of their careers working in private practice. This is a big problem—but not for the reasons that some people think. The problem isn’t just about accessibility or values, though these matter; it’s about the increasing intrusion of for-profit entities and incentives into social work training, corrupting the educational experience of new social workers and the standard of patient care at the same time.
Beyond Unfaithful Angels
There is a longstanding and quite well-founded argument within social work; let’s call it the Unfaithful Angels argument. Unfaithful Angels: How Social Work Has Abandoned its Mission is a now 30-year-old book by Harry Specht and Mark Courtney. Specht and Courtney argue, broadly, that the widespread move in social work away from agency-based social welfare work and towards private psychotherapy practice amounts to an abandonment of the core values of the profession and the core constituency we are meant to serve (i.e. the poor). This is, on the whole, a fair critique, and one that has aged pretty well—even if, from an abolitionist perspective, I don’t share Specht and Courtney’s view of social welfare practice as angelic.
Nonetheless, for many years, the identity of social work as a profession was uniquely linked to public service. To become a social worker, you trained for years in public agencies, took required coursework on public policy in graduate school (something that is not required of any other clinical profession, I might add), and were socialized to take on the identity of a (long-suffering) public servant.
The requirement to train in agencies had many virtues, but one that was under-appreciated is that these agencies were teaching-oriented institutions, whether public or nonprofit, where you received clinical supervision that was primarily oriented to making you better at your job. These institutions functioned like teaching hospitals do in medicine, and in fact many social workers did their training in teaching hospitals. Of course, supervision is an authority-based relationship, and any authority-based relationship is vulnerable to corruption. In any agency, your supervisor might be more focused on their own convenience or reputation than on your growth—but they didn’t stand to make or lose money based on your work.
This is what has changed. The result is increasingly expansive systems of care based on foundational and irreconcilable conflicts of interest (that is, corruption), and what one might call the enshittification of social work training.
Social Work Training, Enshittified
To be clear: there are multiple sources of enshittification in social work training, and much to be said about the problems of social work education in the university especially. I’m saving that discussion for another day, and focusing on problems in social work’s signature pedagogy—field education, or, the years you spend in supervised clinical practice before you earn your own independent license that allows you to fly solo and see patients without supervision.
This story starts long before Covid, but Covid was a pivot point. For many years pre-2020, it had become an increasingly bum deal to work as an agency-based social worker, the kind of person who would supervise trainees. The pay was abysmal, especially relative to the required debt load; caseloads were rising, even as the people on one’s caseload were becoming more acutely risky and clinically complex; students were increasingly underprepared, and agencies were increasingly stuck doing work they weren’t good at or that just didn’t work for patients, for a host of reasons too long to enumerate here.
Still, many people stayed in agency-based practice, even though you could theoretically craft a cushier gig for yourself in private practice, in part because the startup costs of private practice were substantial. You had to get paneled with insurance companies, find and furnish an office, and have money to burn on these expenses and lost wages while you built up a caseload, which could take months; in the Northeast, it was a $10-20k investment, on average, when I did it in 2017, and many people could not float themselves this much capital to start a business. So, while the unfaithful angels (such as myself, flap flap) did keep flying off to private practice, we were a flock, not a murmuration; and, we were mostly people who were already financially stable (not me) or who were particularly committed to long-term, intensive types of psychotherapy that agencies had mainly eschewed (me).
Covid changed this completely. Suddenly, most people couldn’t do, or didn’t want to do, in-person therapy. The need to rent an office evaporated, telehealth became much more accepted by insurance companies and patients, and many easy to use and HIPAA-compliant platforms became available. Meanwhile, agency-based practice became grinding, dangerous, and often downright impossible during Covid, without any hazard pay or end in sight. The result was a mass staff exodus out of agency-based practice and into private practice.
This tipped an already-suffering mental health ecosystem into collapse. You see, it’s actually quite difficult to see Medicaid patients in private practice in many states; in Massachusetts, for example, there are legal restrictions on charging Medicaid patients for no-shows and late cancellations, which really hurt the therapist’s bottom line, and Medicaid billing and paperwork requirements are generally onerous, even as Medicaid’s reimbursement rates are lower than commercial insurance or Medicare. Whatever one’s values, it’s often bad business to see Medicaid patients for psychotherapy in private practice, so people rarely do it.
This left all these new private practitioners competing for patients with commercial insurance, or (better still) patients who could pay out of pocket. But this is not an infinite pool, so the influx of therapists into private practice created a supply-side glut for a specific kind of (relatively richer) patient, even as it severely worsened a supply-side shortage for many of the most vulnerable patients (i.e. relatively poorer people). This meant that many of these new private practitioners could never actually build a full caseload; they often didn’t wind up making much (or any) more money than they did in the agency, even though they had suddenly taken on much more responsibility and risk.
The other problem is that many of these private practitioners were lacking in business acumen, clinical acumen, or (too often) both. They weren’t ready to do what they were doing clinically; they struggled to secure referrals in the Tinder-like marketplace of online shrinks, and they made a lot less money than they thought they would. They were worn out by the constant wrestling with insurance companies, who didn’t take long to tighten up on requirements and resume predatory practices as the acute phase of the pandemic tapered off.
Many of these therapists actually wanted to go back to agencies. They wanted a benefits package, paid time off, someone else on call for patient crises. They didn’t want to spend all day staring at the computer doing telehealth. But many tried to return to the agency-based world, only to find that the mass flight from these agencies had caused loads of them to close, and hobbled (that is, enshittified) the ones that remained open. These migration patterns had created an environment where many therapists were, in a meaningful sense, professionally stuck, even as the demand for mental health services continued to explode. It was also an environment in which none of the options for patients were really any good.
We had a problem: there was no easy way for people who needed therapy to get connected to someone well-equipped to provide it. Predictably, capitalists entered the fray, ever eager to make money as middle men.
The Rise of Psychotherapy Carpetbaggers
I’m using this category of psychotherapy carpetbaggers to describe two general types of corporate entities. The first is the sort of giant, venture capital-backed entities you hear constantly advertised on podcasts—BetterHelp, AmWell, et al. The second, less-visible entities are private group psychotherapy practices, often owned by a single individual, that have grown massively, maintaining staffs of dozens (even hundreds) of clinicians, most of whom are in highly precarious labor arrangements—they are pre-licensure trainees, and/or fee-for-service clinicians paid hourly for clinical piecework.
In each of these situations, the corporate entity strikes a deal with the individual clinician: we’ll handle the logistics and make sure you get referrals, and you give us a (big) cut of what the insurance company pays for the service you render. On a strictly functionalist level, this might sound like a reasonable trade. The problem is that, in each case, the corporate entity finds it is in its own interest to dictate the terms of the psychotherapy, explicitly or implicitly. They create pressures and incentive structures to direct the clinician to do what is most profitable, which is often not what is most ethical for the patient or most viable for the clinician.
In the case of entities like BetterHelp, this takes forms like incentivizing the therapist by paying them per patient contact; in other words, they are rewarded for doing things like exchanging texts. Except in very unusual circumstances, like in standard model DBT for patients with borderline personality disorder, this is an absolutely terrible idea for most patients, a basic fact most clinicians learn in graduate school. Yet, in the BetterHelp context, the corporation sees a consumer demand for this behavior, and so incentivizes the clinicians to do it, against what should be their better judgment.
As inclined as I am to roast giant corporations, though, I actually see these private group practices as doing something much more troubling. Again: typically, these practices have a single owner; they love to call themselves “founders,” and they also love to make up names for their practices that involve words like “Center” and “Institute,” which imply that they are august institutions instead of random private businesses.
These practices have come to fill a void left by nonprofit community mental health agencies—including, most problematically, taking on the training and supervision of graduate students and prelicensure clinicians who need to work under the supervision of a fully licensed colleague. These practices are generally structured in such a way that graduate students are unpaid or barely paid (this was also the case in the agencies, maddeningly), and in which prelicensed clinicians earn about 40-50% of what the insurance reimburses for the services they render; in exchange for this, they receive their legally required clinical supervision, access to the resources they need to do their work (like electronic medical records platforms, billing support), and, sometimes, the continuing education opportunities they need to get and keep their licenses.
This is a bum deal, for several reasons.
- The services these owners render to their employees are not remotely worth the 50% cut they typically take. These days, it is fairly inexpensive to get HIPAA-compliant telehealth platforms, electronic medical records software, billing services, and the like; I only spend about $350 a year on these services for my private practice. More to the point . . .
- You can buy very high-quality clinical supervision privately for a fraction of the cost these practices skim off your paycheck.
- The supervision that is provided in these practices is also, in my experience, corrupt. It is corrupt for two major reasons.
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- The owner of the business has a fundamental conflict of interest in their role as a clinical supervisor. They have every reason in the world to advise their supervisees to conduct treatment in whatever manner enhances their personal profits and limits their personal liabilities. Of course, they are ethically enjoined from doing that, but we are all very easily (self-)deluded when money’s on the line.
- Quite often, the owners of these practices are substantively incompetent. They have made supervising their business, but they have no business supervising. They are supervising not because they are legitimately expert clinicians in the eyes of professional peers who should be training the next generation, although they generally front like they are. Rather, they are supervising because it is a pathway to making the most money you can possibly make as a clinician these days. Like Elizabeth Holmes, they are often pretending to an expertise they do not actually have, and trying to appeal to an audience that isn’t well-equipped to know the difference between them and a genuine expert.
Profits for Prophets
Let me run the numbers for you, for illustrative purposes.
Let’s say a typical 50-minute therapy session pays about $100, if the patient has Medicare or commercial insurance. These practices often set a productivity requirement that requires prelicensed therapists to see 30+ patients per week. This may not sound high until you remember all the other things the therapist has to do (e.g. write detailed clinical notes; call parents and guidance counselors; wait on hold with insurance companies for hours on end), and the fact that they are not paid to do any of these things. This often amounts to a 50-hour workweek or more.
So, the prelicensed therapist earns a gross $3000 each week from the insurance. Not bad! But they actually only keep $1500 of that, at best, and that has to be amortized over the 50 hours per week they actually worked, not just the 30 for which they could bill. That works out to about $30 per hour, pre-taxes—for a job that requires a master’s degree, and mainly involves you spending all day listening to people’s deepest traumas and grief. And because these practices generally don’t have a provision for paid time off, and in many cases not even for health insurance, you’ve got to factor those in as well.
Meanwhile, the owner-supervisor is pulling $50 per client session, $1500 per week, for doing essentially nothing. If they have ten prelicensed clinicians working for them (which is not at all unusual, some have many more), under the constraints above, that means they’re making about $72,000 per year off each clinician, for a total of $720,000. Now, that’s gross (in every sense), so their take-home is lower, but they’re still making top tax bracket money in exchange for doing ten hours a week of (as mentioned, usually shitty) clinical supervision and making sure that everyone does their paperwork.
This is frank exploitation, a clinical rentier state. It also has a significant adverse impact on the effectiveness of our social work workforce, because it means huge swaths of the next generation of clinicians are being trained by rapacious businesspeople, often quite clinically and pedagogically underqualified, acting primarily out of their own financial self-interest. This is a very bad educational setup, a form of what Tressie McMillan Cottom has called Lower Ed.
Lower Ed
Cottom’s landmark study of Lower Ed was concerned mainly with for-profit educational institutions in the United States. These institutions sprang up because a gap in public policy created an (often unforeseen) opportunity for someone to make money. Some of the major gaps include:
- Publicly-funded student debt. Rather than just funding people getting an education, as most other industrialized nations do, the United States runs a colossal debt-financing scheme, whereby it’s quite easy to massively indebt oneself to the federal government in order to get one’s education. There are relatively few checks on how much money can be borrowed, and what it can be borrowed for.
- “Credentialism,” which is Cottom’s term for the somewhat unusual way licensing and other systems of merit badging work in the United States. The state creates huge numbers of licensed professions, but it doesn’t do the preparatory work of training people for these licenses. Instead, in Cottom’s terms, they “risk-shift,” obliging people get personal loans to spend on their job training, which they often spend at for-profit educational entities that crop up to provide it. “Credentialism” also refers to the general sociological phenomenon by which ever more kinds of work either need a credential, or can be made to seem like they do by an entity that wants to charge you for providing the training for said credential.
Cottom’s interest is in for-profit higher educational institutions; what I want to argue is that we should see these private for-profit group practices as an as-yet unstudied part of the Lower Ed system. You see, social workers can’t actualize the benefit of our graduate degrees without two years of post-MSW supervised practice, at least not if our goal is to see patients clinically (which is notionally the most lucrative domain of social work practice). Psychologists, by contrast, get handed their diploma, take a (horrible) test, and they’re ready to practice independently. The state structures the social work profession in such a way that we need ongoing post-graduate continuing education, specifically in the form of clinical supervision, in order to translate our degrees into the remunerative license it’s supposed to confer. To be a clinical supervisor is to be a teacher; in principle, the essential reason that trainees work in these practices is because they have both an administrative and a substantive need to be taught.
In this light, we need to understand private group practices as educational institutions—for-profit, usually shitty ones, more closely resembling the privately-owned beauty schools Cottom studied than the nonprofit universities that (probably) granted the MSW. Of course, even this is changing; there has been an explosion of facially nonprofit universities contracting with third-party for-profit corporations in order to offer online MSWs to pad the university’s bottom line, as Cottom also notes. This is enshittenment upon enshittenment.
How comfortable would we be with a school that was structured in the following way?:
- The school is privately owned by its president, Professor Z (a title he has conferred upon himself). He also named the school: The Professor Z Center for the Advanced Study of Learning to Do Social Work Good.
- Professor Z is not just the college president, he is the chair of its only academic department: social work.
- Professor Z will provide all of your lessons for the two years you are enrolled; he’s providing all the lessons to all the other students, too.
- While you are enrolled at the Professor Z Center, you have to work in the Professor Z Institute for Really Good Therapy. Professor Z will keep most of the money you make from insurance companies for the therapy you do at the clinic, and he’ll accept that in lieu of tuition for the lessons he gives you in Really Good Therapy (RGT), which he insists is the treatment of choice for almost everything. If your own clinical judgment about the best interests of the patient (who he’s never actually met) differs from Professor Z’s, he has the legal authority to insist that you do it his way anyway.
- If you piss off Professor Z, he can refuse to sign the form that will allow you to get credit for all the work you did. You will earn no credit for the time that you spent at The Professor Z Center, and you will need to start again from scratch at another for-profit institution.
By Contrast . . .
I’ve saved this section for the end, because I’m reluctant to talk about my own supervision practice here, for fear of looking self-promoting. Still, I think it’s a useful contrast, so I’m including it, with the understanding that I hope you take it with a grain of salt, knowing that I can never fully mitigate my own inclination to fashion myself in a way that suits my interests as a small business owner. Capitalism, and all that.
I’ve been in the field of social work for 15 years. I have a MSW, a PhD, and a certificate (its own dubious credential, I hasten to add) in the kind of psychotherapy I practice, psychoanalytic psychotherapy. I’ve been a decorated faculty member at the masters and doctoral levels at three different institutions, two of them top ten programs in my field, and I’ve served as an assigned mentor to somewhere between dozens and hundreds of other teachers over the years, depending upon how you count. So, whatever my numerous flaws, I am not a fake expert, and I’ve had to demonstrate that I know how to teach.
I didn’t set out to become a clinical supervisor. Rather, my former students, and people who had read my scholarly work, sought me out for clinical supervision. In almost all of those cases, the trainee was working at a for-profit group practice where they felt increasingly uncomfortable with the quality of the clinical guidance they were getting from the owner-supervisor. Often, they were being incentivized, or frankly ordered, to do things they felt were not in the best interests of their patients. They came to me seeking a second opinion from someone without a dog in the fight, and they stayed because they were relieved to have the benefit of advice from someone who had no structural incentive to direct their clinical work in a manner that wasn’t in the best interests of the patient. Because they were paying me privately, I worked for them, rather than the other way around.
I earn substantially less money per hour from doing clinical supervision than I do from seeing patients, roughly 1/2 to 1/3 as much. I run what’s sometimes called a Robin Hood practice, where I charge a high standard rate to people who can afford it in order to underwrite other, less lucrative work—in my case, teaching at a public college and working with new clinicians as a supervisor, which is what I spend about 90% of my professional time doing. Doing clinical supervision is, strictly speaking, financially irrational for me. I do it because I find it incredibly valuable, both personally edifying and important for the overall health of the clinical ecosystem, and because it’s less emotionally draining for me than psychoanalysis often is.
If I were to start the Professor Carter Center for Excellence in Talking about Feelings for Money, and the math I laid out above obtained, I would be a millionaire within 2-3 years. It is probably very stupid of me not to do that, but I also didn’t get into this field to be a millionaire; I got into this field to do work I believed was meaningful, in exchange for a salary that let me buy fancy cheese sometimes without worrying about it too much. It suggests that there is something very wrong with the field that, for someone like me, it’s a lot easier to do the former than the latter these days.
Which gets at the other major public policy failure driving this shift towards private group practices—persistently stagnant reimbursement rates for psychotherapy. You see, the last thing insurance companies or the government want to do is spend more money on clinical services, so they just don’t. The rates paid to providers for psychotherapy don’t even keep up with COLA. What this means is that, once you’re a clinician whose paycheck comes from insurance companies, you have absolutely no way to ever get a raise unless the insurer incrementally raises everyone’s rates. Whether you’ve been in private practice for one year or thirty years, you’re earning the same $100 per hour, even as your own costs (including, perversely, for health insurance) are skyrocketing.
A setup such as this will inevitably create a lot of corruption. One form of corruption that is arguably ethically justified under the circumstances is insurance fraud, but that’s a discussion for another day. Other than sticking it to the insurers sub rosa, though, two basic options remain viable strategies for the clinician who wants or needs to give themselves a raise. One is to raise your rates on people who pay you privately, and hope that enough people see fit to do so to raise your bottom line (this is the path I’ve chosen, for my sins). The other is to find some people to work under you whose earnings you can garnish. As unsavory as I find these private group practices, they are a rationally self-interested response to a public policy environment in which mental healthcare is given shortest shrift, particularly when that context butts up against the problem of the exorbitant debt burden many therapists incur in order to become therapists.
Going Public
The solution, if there is one, involves going public. I mean this in two senses.
The first is a return to working for the public—whether via government agencies, nonprofits specifically oriented towards broad-based public service, or radical models of mutual aid and collective care.
The second is in the sense of broadcasting this dilemma publicly. While social workers should not assume everyone will care about our problems—many people would kill to earn $30 per hour instead of $7.25, whatever the work entails—we need to be better about pushing these problems into public view in order to build towards public pressure for public solutions. Increasingly, the general public is recognizing that our healthcare infrastructure is fundamentally broken and corrupted, and they are justifiably frightened by the thought of living in a society in which they cannot safely or reliably access care in a crisis. This reality is hardly news to poor people, of course, for whom it’s never been otherwise; still, realpolitik dictates that we should try to influence public opinion if it will enhance our ability to get the training we need to provide the care people need, without either the training or the work itself being so financially vitiating that it’s better just to do something else.










My father and mother met somewhere around 1950 while studying Social Work at UCLA. My father then attempted to become a practicing Social Worker by working for Easter Seals (a non-profit charity, basically). He couldn’t stand the work. He decided to go back to school, and moved to Berkeley (perhaps following some older friends who had done so), eventually getting a grant from the NIMH to do Masters and graduate work at UCB. When he finished, he worked a while as a community college teacher, then found a job at UofM and moved his family to Ann Arbor. In the early 1960s, Social Work was being transformed into a “social justice” activity. My dad taught Community Organization (which has little or nothing to do with psychotherapy – Alinsky and Obama were also in this field) until he became a university administrator in his older years.
I know that at least one of my dad’s students fell out of public work at some point and became a private psychotherapist. This was a financially advantageous choice. And most college-educated people are – speaking frankly – very interested in seeking financial advantage. The ideal of Social Justice was of course totally lost in such a transition, unless a therapist perhaps did a little pro bono work on the side, as Mr. Carter has done.
The “problem,” as Mr. Carter presents it, is now a technocratic matter of how to stay afloat financially while serving the “public good.”
We can assume that most corporations involved in this work put “public good” behind finances. And many if not most therapists, whether they be “social workers,” psychologists, or psychiatrists, are tempted to do the same, and do.
And these are indeed major problems in the field of “social work,” and in all the helping professions, as quite often those that seem most in need of help are least able to afford it. Some solve this dilemma by taking a “trickle down” approach. This would be somewhat workable IF psychotherapy actually made people, happier, more rational, and more able to help others (or you could say, charitable). My belief and/or observation is that it rarely achieves this. You might just as well train to be a minister or priest and live a life of counseling your parishioners.
Given this situation, then, the whole discussion of what to do about Social Work becomes a bit hypocritical, if not ironic. Whereas getting some religious training gives a person some small clue of what people really need to do better, getting a secular education in “social work” gives most students absolutely no clue at all, and instead creates yet another technocrat, fitting somewhat uncomfortably perhaps into the greater world of a corporate “utopia.”
Corporate has successfully absorbed most if not all of the “protest” movements that dared to challenge it. It has pop music. It has “civil rights.” It even attempts to embrace today most of Critical Theory, even though, strictly speaking, that theory is pointedly anti-corporate. And in the process, Corporate has transformed itself from a mechanistic system making cars, trains, planes, computers and all the rest, into a “feel good” system of subtle consumer surveillance, specialized in squeezing financial support out of a population that increasingly cannot afford it.
My opinion is that anyone who truly wants to solve the problem of human suffering (and granting that aspects of it are simply not solvable) must break away from the corporate technocratic paradigm and take a second look at religion and the “spiritual” side of life. There are answers there for those who can stomach them. It is distasteful to many because of the sacrifices that it requires. Yet there are those who do rather well with it; I wish there were many more.
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I appreciate your comment, and you make a very good point when you say “This would be somewhat workable IF psychotherapy actually made people, happier, more rational, and more able to help others (or you could say, charitable). My belief and/or observation is that it rarely achieves this.”
I fully agree with this. I personally have come to believe that the very practice of individual psychotherapy is a reflection of the very Western/American/capitalist mindset that a person exists as an independent ‘entity’ and is both responsible for, and capable of, individually ‘improving’ themselves and their life, through hard work, ‘managing symptoms of mental illness’, ‘coping skills’ and the like.
This actually runs counter to a lot of the social work teachings of ‘systems based theory’ that a person exists NOT independently but as a part of a complex web of different systems such as capitalism, the patriarchy, the United States, religion, cultures/societies they belong to etc, and most of what they do, think, or say should be viewed through the lens of their place and role in these complex systems.
So as much as we may discuss ‘fixing’ the world of social work as it relates to training, licensure, supervision and various models and structures of psychotherapy practice, a more radical fix of abandoning the psychotherapy model entirely may be what we as a society really need.
I do feel like we have lost spiritual connection and meaning, I myself was raised to be Christian and broke away from it as a teenager, and have never regained any type of spiritual meaning as an adult. I think those of us who do not identify with any particular religion struggle to find meaning, guidance, or support elsewhere, as pretty much the only other option is the mental health treatment world, which is frankly a terrible alternative. I had my first child three years ago, and as a new mom, I am struggling to grapple with the ramifications of this decision and trying to raise a child in a hostile and morally bankrupt society. I have no one to talk to about my deep seated fears and philosophical dread and though I have no desire to return to Christianity, I wish there were structures in place to seek help in raising a child in a hostile secular world (giving kids smartphones with full access to the internet and social media as young as 7 or 8 is a mounting concern , for example….)
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The “Western/American/capitalist mindset” that you are not at all enchanted with is in fact closer to the truth than most other ideologies.
I have commented in more detail on that below.
Christianity, I might add, is today far from your only choice if you seek some form of meaning, guidance and support. While it is traditional for parents and grandparents to provide those things to their children, that system has been breaking down. This is unfortunate in some ways and fortunate in others. The failures of my parents to instill in me any sort of workable understanding of life led me to develop my own, which I personally think is superior to theirs, though opinions do vary in that regard.
I know that A LOT of people agree with your feelings about all of this. I don’t know if you are a younger person, but your comments would indicate that perhaps you are.
Rather than trying to sell you on my belief system, I would encourage you to look into what Ky Dickens has been working on (Telepathy Tapes Seasons 1 and 2), and perhaps into what Steve Burgess has been doing.
And as far as community support goes, church groups still tend to lead the way in that department. It is a huge issue today, and growing worse. The young have their school friends. But what do you do after that? I had a bad time with that myself. The first relief I found was a hiking group sponsored by the Sierra Club. Later, I took dance lessons and a few other types of classes, and joined a performing group. In more recent years, these alternatives have become rather costly, though there still may be some available that don’t require too much expense.
Later in life, I found the group activities at my apartment building useful, though sometimes I was the only one who would show up. The result was that I made friends with the social worker (“Social Director”), but that all fell apart during the pandemic. I had to go online after that to get any sense of community. It’s rough. So many people have very little idea how to conduct themselves in a group, or how to organize one or accomplish things through one. And that returns us to the subject of “psychotherapy” and more broadly, “emotional intelligence.” I personally have relied heavily on the guidance of my own teacher in this regard, as traditional systems failed me. I still feel rather poorly skilled in this area, as can be seen in some of my comments. Perhaps you could learn to do better.
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Social workers probably need better unions and the communities they serve need organising. Where I live in the UK social workers leave local authority jobs due to too many clients and insufficient supervision. They then come back employed by agencies, work part time, get better pay. The clients with care plans are meant to get the plans reviewed every year, it never happens. This is all a result of austerity. We are living in a post 2008 world, things are not going back. Unless the working class get organised nothing will change.
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This is a very interesting article, and thank you for writing it. You are not simply presenting a dilemma. You are naming something that has been kept quiet under a kind of professional pride. We often hear symbolic language around therapy fees, yet we rarely hear a direct explanation of why clients want to talk about money in therapy and what that means in the therapeutic relationship and the real economic pressure for both therapists and clients.
I appreciate how you describe the problem with the current therapy business model. The industry has become profitable while remaining largely unregulated. The overlap between supervision and business interests is especially troubling. When something goes wrong, it is almost always the therapist in training who is left responsible, while the business contract is simply ended. This imbalance needs to be discussed more openly.
Your article is timely, especially with the rise of large online therapy platforms and mental health apps. We can clearly see the direction the industry is taking.
Therapy fees are meant to ensure that therapists are not so financially stressed that it affects their work. Listening to and holding traumatic material all day is not something a person can sustain endlessly. Therapists need a level of stability to do this work well, and fees are intended to support that. Yet, as you show, it is very hard to set or standardize fees in a way that reflects this reality.
Without strong community-based services, the gaps are being filled by private clinics that can be predatory. The most concerning part is that the industry does not encourage group therapy, even though group work can be more accessible, more affordable, and deeply healing, especially traumatic work. The lack of group work is not just cultural. It also benefits a business model that relies on individual billing and isolation processing.
Thank you again for naming this issue. It is a conversation that has been overdue for a long time.
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The framing of “False Profits” versus “Thera-nos” brilliantly captures the tension between a system designed for revenue and one designed for genuine healing.
My question is about the pathway forward. For those of us who agree that the current profit-driven model is fundamentally broken, where do we find leverage for change? Is the most viable strategy to build parallel, community-based “Thera-nos” systems outside the mainstream, or is it more critical to fight for radical policy change from within—such as overhauling insurance reimbursement structures that incentivize medication and brief interventions over relational care?
In short, where should our energy be focused: creating alternatives or dismantling the existing structure?
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Creating alternatives. THEN dismantling what exists now. And if the alternatives actually WORK, then the public (or “the market” in free market terms) will swing behind the alternatives and the existing system will lose its funding.
This is however a very great challenge. Critics are routinely too superficial about what we are up against. It is much more than mere greed. Even the label of psychopathy does not really do the problem justice. And if we don’t fully appreciate what we are up against, the alternative systems will eventually be re-taken by Corporate. They took over rock and roll. They took over street drugs (for the most part). They took over software writing and computers of course. Long ago they took over Medicine, and that is one they REALLY don’t want to lose!
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I personally vote for dismantling. Psychotherapy is a band-aid on the shotgun wound of our entire broken societal structure. In the United States in particular I think people’s ‘mental health’ would be better improved by focusing school reform, living wages, affordable housing, walkable communities, safer transportation, government subsidized childcare, etc. This is a pipe dream but let’s say theoretically, let’s fix all of those things and return to the question of psychotherapy once we’ve created a just and equal society more close to what we evolved to live in for 95% of our history, where humans lived in close interconnected communities of 40ish people who all supported each other and there was no such thing as individual money or land ownership…..
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There is no way you are going to achieve a “just and equal society” without developing a valid and workable psychotherapy. We have far too many crazy people today in the general population and especially in positions of authority.
And I might add that most people in the “mental health system” today are not very crazy, if at all. Most crazy people manage to avoid the system, or are locked up somewhere, possibly in jail and not even in a “mental institution.”
The “95% of our history” comment is an unfortunate misapprehension of the truth. Our history on Earth could be little more than 1% of our entire history of existence. And if you are unaware of this, you have no idea how crazy that entire history has been. Our “developing” period on Earth was a little vacation, you might say, for some of us. But it was not a sustainable way of life.
External factors inevitably moved us into the “modern” world, which is rather similar to the places we were living before we were sent to Earth. And primitive life, though idyllic in some ways, was very difficult in other ways. You couldn’t enforce that sort of life on the people of Earth for any great period of time, except by “bombing us back to the Stone Age.”
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Exactly Katie, and so well said!
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As someone in the field I can attest that I have witnessed all the issues named here. I would also add that most social workers and therapists in private practice nowadays are basically the Uber drivers of psychotherapy, they are precarious workers who work for some type of national corporation that has paneled them with all the various health insurance companies but doesn’t give them any of the benefits of being a salaried worker. You appear to be your own boss and your own little practice but you are more and more under all the different pressures of the hyper-capitalistic ecosystem. It has lead to and still will lead to further shittification and impoverishment of psychotherapy as a practice.
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An absolute essential critique, and, really, a shot across the institutional bow. Reading the essays from this series made me realize that if I were to seek therapy, that, though I’d choose to have a lobotomy first, I’d request that the prospective therapist write up the kind of personal/professional hybrid essay presented here! For me, two of the essays presented in this compilation had me burning sage after simply reading them; while eli nova rose and Carter struck me as two therapists worth the investment of time and money.
I’m envious that I didn’t think of Enshittification to describe the various institutional forces that comprise professional therapy (social work, et al). Reading Doctorow’s book, a couple months back, I now wonder how this larger attribution escaped me? Thank you, Carter! No wonder I felt like I was looking for a needle in a haystack when I was looking for a therapist a decade ago. I paid $200 dollars just to find out that my potential therapeutic interlocutor was poorly read, woefully incurious, curiously inarticulate, and yet somehow believed themselves bestowed with healing powers that justified an hourly rate that pretty much handed over my SS retirement check. Perhaps the AI revolution will weed out this professional therapy sector, and thereby render the poor and working people to the healing power of bot therapy (satirical criticism, fwiw), and the well to do (privileged/elite) undertaking their therapy with real human subjects? Honestly, I don’t know who get the worst of it in that scenario. But, as political theorist Wendy Brown wrote, “neoliberalism transmogrifies every human domain and endeavor, along with humans themselves, according to a specific image of the economic.”. So, then, it seems to me the coming solutions to the therapy issues Carter elucidated, are less the likely to be addressed with institutional investments and upgrades in professional education and training, than neoliberal-default divestments leading to a rather dystopian techno-policing form of therapy (I hope I’m wrong!) Unfortunately, to my mind, psychiatry’s role would streamline such a transition-and profit generously therein, and thereby pretty much put the kibosh on the liberating potential of therapy in particular, and mental health care in general.
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“This is frank exploitation, a clinical rentier state” sure, but is that any different from any employee of Amazon or McDonalds? why should therapists be exempt from the most fundamental relationship which shapes society when all the people who actually produce what they need to exist are subject to? you can live without therapy but cannot do so without buildings, roads or food.
I am not surprised to see that therapy is built on a hierarchy of exploitation. that is how a market economy functions. I am also not convinced that you could be a millionaire if only you choose to do so but you don’t because of your lofty ideals and intentions. it is not real easy to be a millionaire, aside from luck and opportunity you need to have the character for it too, you have to be ruthless. it is probably easier for a therapist’s conscience to settle for a relatively comfortable life but one shouldn’t confuse that for being noble. I’d have thought an analyst would understand such a simple reality about himself but I guess not.
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Why do people always list their qualifications in their bio as the first port of call? Is that all they are? Is it the biopsychosocial economic qualification of personal value? If so my own bio would say I have no value. Well I agree with that but other bio bull dust helps me confirm it. People hacking on about their qualifications really troubles me. My work involves at least attempting to pretend I can help people but I ain’t a professional. More often than not I pretend to help people who are better in so many ways than I am. Well, if it counts, worker is in my job title if that means anything. The people I serve ultimately have the unreserved power to say if I help them or not.
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It is customary – but a bit elitist – for professionals in any field to note their certifications after their name. If they do so, we could assume that what they wrote is from the viewpoint of that profession and those certifications.
If a person is writing from some other viewpoint, I would like to know what that is. I wish more people would state their job more exactly (I’m retired, though).
But it is also true that we tend to evaluate people by looking at their accomplishments, not their certificates. Who cares if you graduated from Julliard? Are you a good entertainer? And it’s hard to know what a writer’s actual accomplishments are, unless they are a public figure and so, well known.
The mainstream media gets this wrong all the time. They bring on “experts” who have credentials, but who knows what they have actually accomplished?
This is a difficulty. It isn’t easy to evaluate what a person has to say if you don’t know anything about them. I suppose that’s one reason that popular people and entertainers are often considered to be “opinion leaders.”
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