Abigail Shrier’s new book on the malign effects of child therapy

October 4, 2024 • 9:45 am

Last night I finished Abigail Shrier‘s new book, Bad Therapy: Why the Kids Aren’t Growing Up.  In an earlier post I reported that Greg Lukianoff, president of FIRE, reviewed the book on his Substack site, but the review largely neglected the book’s thesis in favor of reprising Lukianoff’s own ideas published earlier. But he did call Shrier’s book a “masterpiece.”

While I wouldn’t go quite that far—I reserve that word for books like Anna Karenina, the book is, in my view, superb, and should be read by every literate adult, whether or not you have children.  For it offers not only guidelines for parenting, but also explains why young people in society (as well as adolescents, college students, and young adults) are showing higher rates of anxiety, depression, and mental illness. They are emotionally stuck at about age twelve. And that, says Shrier, is due to “bad therapy”: the rise of an American therapy culture in which every child is constantly assessed, supervised, and psychologized by parents, their schools, and doctors.  (It is the schools and doctors, which include therapists, that have convinced parents that their children have psychological problems and need treatment.) The result is that we have one generation (I’d say two or more) that has grown up fragile, solipsistic, afraid to engage with the world, and socially inept.

In Lukianoff and Haidt’s earlier book, The Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up a Generation for Failure (2018), the authors proposed their own explanation for why college students were fragile and ridden with anxiety, producing the current university culture of “safetyism”, in which students’ emotions are prioritized, ensuring that they never feel “unsafe”.  This in turn gave rise to the campus culture we all know: woke, opposed to “hate speech” (i.e., offensive speech), and imbued with a DEI mentality that itself rests on a presumed hierarchy of oppression in which those seen as the most oppressed are the most coddled.

This is no doubt one of the inspirations for Shrier’s book, but, pinning the blame for student dysfunction on well-intentioned parents, Coddling doesn’t really explain why the parents have become that way.  In contrast, Shrier’s book lays some blame on parents, but says that parents themselves been heavily influenced by others, namely school teachers and administrators, doctors, and therapists (amateur and professional), to believe that normal childhood behavior can often be seen as having some dysfunction that requires therapy. And that, in turn, gives rise to schools’ monitoring children’s emotions using “social-emotional learning methods” and to children being sent to therapists who, not knowing what to do, simply affix a diagnostic label to children and often medicate them.  Once “diagnosed,” children carry that label with them for years, in effect becoming their disease.  We thus have a generation replete with kids who believe they have fixable mental issues, and a generation of parents who reinforce this with “gentle parenting” that defers to the children at the same time robbing them of independence.

The other influence on Shrier’s new book is her first one,  Irreversible Damage: The Transgender Craze Seducing Our Daughters, a controversial work that attributed the rapid rise the desire of young women to change gender to “social contagion”.  Shrier endorsed a new form of emotional dysfunction, “rapid onset gender dysphoria” (ROGD), that, she said, was promoted by social media. And this led doctors, bent on “affirmative therapy” to affirm children’s desire (mostly young women)  to change gender, leading first to hormone therapy via puberty blockers, and later to full transitioning with more hormones and, perhaps, surgery.

While Shrier’s first book had mixed reviews, with the bad ones coming largely from those sympathetic to gender activism, in the end I think she’ll be proven right.  Her idea of ROGD, the most controversial part of the book, may not become a formal psychiatric diagnosis in the DSM, but it’s clear that something happened in the last 15 years to boost the desire of young women to change gender. And I don’t think this is simply that society suddenly allowed those with gender dysphoria to go public.  Rather, the possibility of social contagion, caused by the rapid rise of social media, must partly explain the desire to change gender. There’s no doubt that this has happened in some cases, for I’ve heard testimony to that effect.  But regardless of a formal psychiatric diagnosis, Shrier was certainly correct that the rise of affirmative therapy has been damaging to young people. One need only look at the Cass Review, or the increasing recognition that affirmative therapy is bad therapy, to see that. Further a huge proportion (~80%) of gender-dysphoric adolescents who aren’t treated with that therapy will have their symptoms resolve, most of the children becoming gay (no surgery or meds required) or reverting to heterosexuality.

You can see how the idea of professionals influencing parents to think that their kids are ill has led naturally to the new book, which avoids gender issues in favor of describing how our “therapy culture” is ruining modern parenting. The book is heavily researched, and you’ll be horrified by examples of, for example, how schools have largely put aside their mission of teaching in favor of monitoring the emotional well being of kids.  (Often the parents have no idea what’s actually going on in schools.) Likewise, Shrier interviews therapists of all stripes, showing that many of them simply pathologize kids, dispensing medications after only one or two visits.  Even if only talk therapy is used, this can turn kids into solipsistic ruminators, constantly monitoring their own emotions. And that impedes their growing up.

If this is why are kids “aren’t growing up,” then what is the cure? Shrier advocates a form of old-fashioned parenting, curiously combining authoritative parenting that, at the same time, allows kids a lot more independence.  Instead of parents engaging in intensive discussion with kids who disagree with them, they should simply set up sensible rules for kids to follow (giving them chores, encouraging them to get jobs, and so on), and make the kids adhere to those rules. Shrier’s view is that children really want parental authority (this is why our universities are in loco parentis), and if they don’t get it then they don’t grow up (perhaps this is why one-parent familites produce dysfunctional kids more often.) She makes a strong case for severely limiting kids’ access to “devices” and social media, including banning the use of cellphones during the school day.

At the same time, kids need less safety and more independence. When I was a kid, when I got home from elementary school I hopped on my bike and rode off to see my friends. We had no parental supervision at these times. No longer! This kind of freedom and independence is now seen as parental neglect, and can even be illegal. Yet the lack of parental monitoring, and the need of kids to interact with only their peers, free from adult supervision, is essential, says Shrier, for learning how to negotiate life and with its inevitable burden of sporadic unhappiness and disagreement with others.

I am not a parent, and can vouch only for how much I enjoyed my own freedom as a kid (and yes, I had chores and rules, too).  But Shrier makes a convincing case that the “therapization” of kids is proceeding apace, and that schools are largely to blame (they are ofteb the gateway to professional therapy). In other countries like Japan and India, for instance, kids are sent off to school or to the store on their own at ages as young as five. And kids treated that way grow up fine.  American parents who feel deficient will find considerable solace in this book, as well as finding their own freedom from emotional distress around parenting as well as from obligations to constantly monitor their kids.

As I said, I don’t have kids, but I do recommend the book to parents as a palliative to the many volumes on “gentle parenting”. And, as I said, everyone should read it, really, because it explains what’s happening not only with this generation, but with the one before it: the high-ability but overemotional kids who now write for the New York Times and are the future “progressives” in Congress.

I have but two plaints about Bad Therapy, and they are absolutely trivial. First, Shrier made the decision to use the jargon of the new generation of kids to spice up her writing. The writing is generally engaging and excellent (one of the best features of the book), but sometimes the jargon is grating (I don’t have the book before me, so can’t give an example).  Second, Shrier, who is Jewish, keeps religion out of the discussion, but it slips in at the very end when she claims that hearing her young son’s first piano recital was the moment in her life when she felt “closest to God”, and avers that the sound of her three children’s first cries after birth could be explained only by a miracle (I’m pretty sure she means a divine miracle here).  But who except for a petulant atheist would beef about this stuff?

Child psychologists or schoolteachers may kvetch about this book, but its thesis, documented with over 40 pages of notes and references, makes considerable sense. Get this book and read it.

 

(Image below links to Amazon site):

Here’s Shrier talking about the malign influence of schools on kids’ well-being:

 

 

 

Psychoanalysist + wokeness = lunacy + logorrhea

September 15, 2022 • 9:15 am

I can’t remember how I found this 2020 article in the Journal of the American Psychoanalytic Association; I think it came from a reader but have no record. (If you sent it to me, thanks–I think!). Here Donald Moss, a member of the faculty at the New York Psychoanalytic Institute, and—at least when this was published—Chair of the Program Committee, American Psychoanalytic Institute, seems to have discovered white racism, which he calls “Whiteness” with a capital “W”. He also sees it as parasitic (on the objects of racism) and chronic—persisitent and nearly impossible to get rid of. He gives no convincing evidence for the impossibility of eradicating it within people, but draws that conclusion case studies of two of his patients. (Freud, of course, used his interpretation of his cases to buttress his phony “science.”)

Psychoanalysis is, of course, pretty much quackery, and the closer it is to the Freudian version, the more quackish it is.  I’m not sure if we can pin the obscurantism of Dr. Moss on Freud, who is cited twice, but the Viennese quack surely contributed. The whole article is an exercise in showing off, signaling virtue (Moss is white), and trying to couch a real phenomenon, describable in simple English wors, in psychoanalytic jargon, which makes Moss look professional but obscures his point to those lacking the argot.

Click on the screenshot to read it (I believe it’s free), or get the pdf here or through judicious inquiry. The reference is at the bottom.

But I don’t recommend that you read it unless you need some amusement (or horror). It will at least teach you what passes for “thought” among psychoanalists.

The paper’s abstract, which I’ve put below the title, pretty much sums up the thesis.

Moss gives two of his case studies of angry/neurotic racist patients from which he concludes that racism can never be eliminated in anyone. But the use of the term “Whiteness”, instead of “racism” (he doesn’t consider “Blackness” or “Hispanicness”), is designed to divide and anger people. For Moss distinguishes “Whiteness’ from being ethnically white itself (which Moss doesn’t see as a social construct). His distinction is below. Check out the second paragraph, which is only the beginning of a long and obscure screed, perhaps comprehensible only to his fellow quacks (remember, psychoanalysts are also M.D.s).

In what follows, I will capitalize Whiteness to signify Parasitic Whiteness— an acquired multidimensional condition: (1) a way of being, (2) a mode of identity, (3) a way of knowing and sorting the objects constituting one’s human surround. Whiteness should not be confused with lowercase whiteness, a commonly used signifier of racial identity.

Parasitic Whiteness infiltrates our drives early on. The infiltrated drive binds id-ego-superego into a singular entity, empowered to dismiss and override all forms of resistance. The drive apparatus of Whiteness divides the object world into two distinct zones. In one, the Whiteness infiltrated drive works in familiar ways—inhibited, checked, distorted, transformed—susceptible, that is, to standard neurotic deformations. In the other, however, none of this holds true. There the liberated drive goes rogue, unchecked and unlimited, inhibited by neither the protests of its objects nor the counterforces of its internal structures.

Here are a few quotes to give you the tenor of Moss’s theory, which is his. Like the rest of the article, it’s postmodern-ish twaddle:

Our merely unruly sexualities may exert a constant pressure to erotize the bodies and beings of strangers, transgressively aiming to defy the wall, to integrate those bodies and beings, to take them in. But the rogue sexualities of Parasitic Whiteness add to that. They negatively erotize nonwhite bodies and beings. These objects, now marked, are wanted still, but wanted not to be taken in but simply to be taken, not to be loved but to be hated. Holding these objects in place, inflicting pain on them—this sadism becomes the exquisite and economical solution to any apparent conflict between wanting and hating. Parasitic Whiteness further demeans its nonwhite bodies and beings by way of a naturalizing system of naming and classification. Once it has mapped and transformed its nonwhite objects into such a fixed taxonomical category, the rogue sexuality of Parasitic Whiteness can expand its aim. It permanently maps them as external/away, and from there, wherever that is, these objects are available for limitless use—limitless labor, of limitless kind.

What is the sweating analyst trying to say? That racism is a love/hate relationship based on “othering”. Well, I’m not sure how much love is in it, but hey, he’s a psychoanalyst!

Moss also seems to have discovered the notion of “verticality”, a complicated descriptor for “a hierarchy of worth”, as with white people feeling superior to blacks and blacks being made to feel inferior to whites.  All it really means is “bigotry”, but this “verticality” meme, which sounds scholarly, appears over and over again, making the article look more original than it is. Below he also drags in Freud, making Moss Freud-adjacent and quackish:

When targeting individuals, Whiteness opportunistically attaches to any psychic structure that maps self and object vertically. These vertical planes are ubiquitous and as such provide an abundance of potential host receptors for Parasitic Whiteness. Six separate, yet intersecting, such planes should be kept in mind here. (1) The ego’s foundation in a vertical split—pleasure inside, pain outside; good subject here, bad object there. The original object, then, is the bad object, the demeaned one, below and threatening, of whom Freud writes: “the ego hates, abhors and pursues with intent to destroy” (1915, p. 138). (2) The subject-object world of the paranoid/schizoid position. The emerging subject here is in constant struggle to maintain itself against threats emerging from bad objects, to withstand them, and, finally, to fix and locate them elsewhere enough, below enough, to settle in, to keep going.2 (3) The subject-object world of narcissism, of grandiosity and diminishment, of the Master and the Slave, of the all and the nothing, the highest and the lowest. (4) The subject object world of perversion: of the user and the used, the person and the thing, the whole and the part, the owner and the owned, the dominator and  the dominated. (5) The subject-object world of the oedipal triangle. . .

But I can’t go on. If you want to read it, go to the link or make a judicious inquiry for a pdf. One more obfuscation of the obvious: racism is a form of tribalism, so that you can find confidence and comfort in the bigotry of others: Here’s how he describes the tribalism of racism:

Along each of these vertical planes, subject-object relations are defined by power and grounded in the fantasy of sovereignty. And along each of these vertical planes, safety, satisfaction, and pleasure are necessarily fragile and contingent. Everything I have, everything I am, can be lost: my strength turned to abjection, my inclusion to exile, my calm to terror.

This vertical fragility makes us all susceptible to Parasitic Whiteness. Whiteness promises to turn anxious singularity into confident plurality; isolated frailty into collective might. Whiteness caresses its hosts with reassurances; never again, it can seem to murmur, will you have to be alone. An always strained and always jeopardized “I am” will necessarily be susceptible to this preformed dream of an always empowered “We are.”

At the end, Moss gives two (yes, just two) of his case studies tha—to him—demonstrate that racism cannot be eradicated from a person’s mind.  (He of course concludes that from only one form of treatment: psychoanalysis.) If you want some fun, read the case about the “pink monkey.” And note that this is the totality of his clinical “evidence” (only four papers are cited, one by Freud).

After you hack your way through the logorrhea, do you find anything new here? I didn’t, but I’m not an adept in this quackery. (There are, by the way, horizontal planes, too, which house your confrères.) Below  a picture of Moss, who is apparently white but not White.

There are of course racists in groups other than whites—though some would deny it. Had Moss written a similar article about them, it would not have been publishable, and he would have been attacked and then fired for racism.

The only popular media I could find about this execrable article was, of course, in the New York Post, which mistook Moss’s concept of “Whiteness” for ethnic whiteness, thereby implying that Moss is denigrating all white people. (In fact, he doesn’t say what fraction of white people are White.) But the paper does cite some pushback from other quacks. Click to read:

A few words from the Post:

The article sparked outrage online, including among other academics in the same field.

“How do my colleagues consider this scholarship? Anyone actuality take this seriously?” tweeted Pennsylvania-based clinical psychologist Dr. Philip Pellegrino. [JAC: that tweet no longer exists.]

Many others even doubted it was a real study until they confirmed that it was officially published.

“I was skeptical so I looked it up, and yeah this is real and now I want to throw my Psychology degree in the garbage,” one person tweeted. [JAC: that tweet no longer exists.]

“This racist vomit should be called out for what it is,” someone else wrote, saying, “This is the lowest and most dangerous form of racism masquerading as academic discourse. Shameful.”

I haven’t looked to see whether other psychoanalysts have criticized Moss’s article in journals, but it might be fun to watch all these loons squabbling with each other like cats in a laundry bag.

_____________________
Moss, D. 2021. On having whiteness. J. Am. Psychoanalytic Assoc. 69:355-371.