Moral treatment

and impair a person’s ability to work, interact with family, and fulfill other major life functions (SAMHSA, 2015). Contemplated early on in history, treatments for mental illness looked to cure the reflections of the anger of gods, demonic possession, sorcery, the evil eye, or an angry deity, responded with equally mystical, and brutal treatments (Nash, 2007). Attempts to treat mental illness date back as early as 5000 BCE as verified by the discovery of trephined skulls in regions of ancient world

husband’s request suggesting that male dominance was considered to be very important. We are then introduced to a type of treatment found by an asylum director William Tuke called ‘Moral Treatment.’ Moral treatment disregards orthodox treatment such as physically restraining patients. Tuke believed that asylums should have strict codes of conduct. Advocates of moral treatment also believed that the asylum should run by a male director because male dominance was defined to be ‘therapeutic.’ Firstly

failure, and the chains which kept them connected to the wall and ground. Pinel pushed for change. This was the beginning of his study into “moral treatment,” yet abuse still lived in other asylums at the time. Pinel explained to the public that the restrictions and brutal treatments of the insane only made them worse, not better as they so believed. His treatment was distinct in gentleness, understanding, and goodwill. He was in opposition to violent methods, and he emphasized the needs of hygiene,

the process of Humanitarian reform that these backwards attitudes towards the mentally ill began to change. I’m going to be reviewing the literature surrounding the development of moral treatment and what opinions the authors have on the methods used throughout the span of this reform. The “Godfathers” of moral treatment are undisputedly Philippe Pinel and William Tuke. Before the civilised asylum, the insane were treated as savages and there was little to no help offered to the mentally ill other

earned money as a writer and a teacher, opening her own school in her grandmother’s house in 1821 and publishing a book in 1824 (Gollaher, 1991; Parry, 2006; Ritter & Wakelyn, 2014). According to Parry, Dix’s books often contained religious poetry and moral lessons. In her Conversations on Common Things; or Guide to Knowledge: With Questions, Dix targeted schoolteachers, providing tips and advocating that women must be educated just like men (2006). However, despite Dix’s strong encouragement of equal

the Middle Ages and until the establishment of asylums, treatments for mental illness were offered by “humanistic physicians, medical astrologers, apothecaries, and folk or traditional healers” (MacDonald 175). Aside from secular exorcisms, prayers, charms, amulets, and other mystical treatments were available. Sedatives during the 17th century consisted of opium grains to “ease the torment” of mental illness (MacDonald 190). Some treatment options existed beyond family custody and care, such as

“I cannot here avoid giving my most decided suffrage in favor of the moral qualities of maniacs. I have no where met, excepting in romances, with fonder husbands, more affectionate parents, more impassioned ... than in the lunatic asylum, during their intervals of calmness and reason.”. This is a strong and very sincere quote from one of the first human psychologist of his era Philippe Pinel. Philippe was born on April 20, 1745 in Jonquières, Tarn, France. Having family including a mother in various

Kade McJunkin Psyc 2340 Internet Activity 1 Phillipe Pinel Reflection Who was Phillipe Pinel? Who am I? Well, I am certainly, nor will I probably ever be as influential to modern science and psychological therapeutics as was Phillipe Pinel. It seems to me that he was a jack of all trades and was quite unsure what his true passion and overall calling was. I believe that I started out like this. Being unsure of what I wanted to study and grow up to be reminded me a lot of Pinel’s early life. Being

on us. However, this line of thinking can be morally and practically problematic. In what follows, I will consider three examples in which I illustrate why ignorance of injustice can be immoral while at same time bringing unfavorable outcomes. The moral and consequential considerations render willfully ignoring injustice a mistake that harms everyone involved in the system. Willful blindness is ignorance of injustice which is happening in our society. Willful blindness can be seen in our community

Abusive. Slave owner. Boastful. All traits that the infamous John Smith possessed. In 1624, John Smith wrote an autobiography about his encounters with the native Indians in North America, under the name General History. Previously, Bartolomé De Las Casas wrote an autobiography about his adventures in 1515 called Relation that discusses the mistreatment of the native Indians that he observed in the Americas, specifically Hispaniola. John Smith’s autobiography exhibits unacceptable traits such as