Interviews About Police Response to Mental Health Crisis
Today we continue our series of interviews regarding mental health and the types of first responses available to those in crisis. We interview another person who has a mental, behavioral, or developmental disability about their symptoms, their experiences with police when they were suffering a crisis, and whether they support a police response to mental/behavioral/developmental crisis.
Just as a reminder, in Illinois, a law called the Community Emergency Services & Support Act, or CESSA, requires that all mental/behavioral/developmental emergency calls for service that are nonviolent & noncriminal are responded to by alternative first responders (this is a non-police model).
These emotions or moods specifically alter our ways of interpreting the world around us. Moods attune humans to their worlds (which they are inherently a part of). Through being attuned, we are disposed to this or that way of encountering entities within-the-world. Dispositions are the state-in-which-one-is-found. Utilizing the philosophy of German Philosopher Martin Heidegger, I reflect on my own experiences—especially in the past year—of being attuned in very extreme and often destructive ways. This description of moods is existential, not categorical. Humans as both living beings, and reflective or beings-of-contemplation, are qualitatively different types of beings than inorganic entities, specifically a human’s unique temporality and interpretative possibilities. As such, human emotions must properly be viewed existentially, with these characteristics in mind.
Citations:
Heidegger, Martin. Being and Time, HarperPerennial/Modern Thought, New York, 2008. Buy here!
Nietzsche, Friedrich Wilhelm. On the Genealogy of Morality: A Polemic. Buy here!
Vandergriendt, Carly. “What’s the Difference between a Panic Attack and an Anxiety Attack?” Healthline, Healthline Media, 19 Oct. 2021.
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In a previous video, we examined the difference between a scientific hypothesis and scientific theory. We discovered many people were making the mistake of confusing scientific theories with scientific hypothesis. But, why was this mistake made? Because the word theory also has a philosophical sense.
In this video we’ll look at what a philosophical theory is, what a philosophical hypothesis is, and whether nonscientific philosophical theories have an validity?
Citations:
Aristotle, and Joe Sachs. “II. English Glossary.” On the Soul and on Memory and Recollection, translated by Joe Sachs, Green Lion Press, 2001. Buy Here!
As an Amazon Associate, I earn from qualifying purchases.
We interview two people who have mental, behavioral, or developmental disabilities about their symptoms, their experiences with police when they were suffering a crisis, and whether they support a police response to mental/behavioral/developmental crisis.
Just as a reminder, in Illinois, a law called the Community Emergency Services & Support Act, or CESSA, requires that all mental/behavioral/developmental emergency calls for service that are nonviolent & noncriminal are responded to by alternative first responders (this is a non-police model).
What if all your beliefs are actually nothing? No justification, no proof, no authority? This willing-towards-nothing is itself a nihilism. Dogmatism, religion, philosophy, all a willing-towards-nothing. Obviously, the tradition of the West doesn’t believe it’s willing towards nothingness. It fervently, without reservation, believes these values (God, the Forms, a Pure world, a world which is realer than this world of mere appearances). This nihilism is practical because it is performed through action, not reflection. Practical nihilism is a willing towards nothingness, but a nothingness that is still rich with meaning because even a willing-towards-nothing creates values. But these values, which supposedly transcend and seem above us, are nihilistic because they are profoundly anti-life.
Heidegger, Martin. “‘The Word of Nietzsche: God Is Dead.’” The Question Concerning Technology, and Other Essays, Harper Collins Publishers, New York, 2013. Buy here!
“The place beyond heaven—none of our earthly poets has ever sung or ever will sing its praises enough! Still, this is the way it is—risky as it may be, you see, I must attempt to seek the truth, especially since the truth is my subject. What is in this place is without color and without shape and without solidity, a being that really is what it is, the subject of all true knowledge, visible only to intelligence, the soul’s steersman. Now a god’s mind is nourished by intelligence and pure knowledge, as is the mind of any soul that is concerned to take in what is appropriate to it, and so it is delighted at last to be seeing what is real and watching what is true, feeding on all this and feeling wonderful, until the circular motion brings it around to where it started. On the way around it has a view of Justice as it is; it has a view of Self-Control; it has a view of Knowledge—not the knowledge that is close to change, that becomes different as it knows the different things which we consider real down here. No, it is the knowledge of what really is what it is. And when the soul has seen all the things as they are and feasted on them, it sinks back inside heaven and goes home.” (Phaedrus 247c-e)
