Janet's Theory Of Hysteria

The most prominent psychologist of the time to explore the causes of such an illness, is Pierre Janet. The condition of Hysteria disappeared just as rapidly as it seemed to appear. In response Janet suggested that this was partly a result of the relationship between dissociation and somatization (Amaro & Roberto, 2001). Janet described dissociation as an occurrence in which cognitions of a traumatic event cannot fit into existing cognitive schemas, subsequently they are split off from conscious awareness (Van Der Hart, O., van der Kolk, B. A., & Boon, S.1996). He went on to assert that as a result of this trauma being repressed to the unconscious of the individual, it is inadvertently expressed via somatization. In a sense this is an expansion

The varying types of illness are more closely related than has been pointed out thus far. In some cases determining a difference, or the origins of an illness, be it psycho or socio, would prove impossible. A perfect example of this being Hysteria. Hence it is important to consider that it is of little benefit to determine a difference between the two, but to move forward under the premise that they whilst being represented in different forms, are not as separate as initially supposed. As suggested by William James, the mind and body are not separate, but deeply connected in nature, as if one and the same thing (Shusterman, 2008). To then further understand the role of the social unconscious in the development of such illness, it is required to expand our focus beyond the aforementioned example. Therefor drawing on the practices of shamanism; more importantly the elements surrounding the success of this

1987). Examining the elements within the practice of shamanism, that are of an immaterial nature. Bringing attention to the aspects within any given ritual, which belong to a field of awareness outside of the patients’ conscious mind. More specifically, the role the social unconscious plays; coupled with the underlying supposition of both shaman and patient, that the mind and body are one in the same, or at the very least connected in the profoundest of ways (McCabe, 2008). This assumed dualism is an expression of the social unconscious within the culture, and without it, the Shaman would be rendered powerless. An instance worth noting at this stage to highlight this point, is the case of Adolf Bastian (Ellenberger 1981). Adolf sought treatment for a headache off the local medicine man during his field work in Guyana. This treatment however, involving a 6 hour ritual, of varying theatrics, symbols and spirits, failed to cure Adolf. Evidencing the essential role the social unconscious plays in the success of such treatments and rituals. To further emphasize this point one need only to refer to the undeniable existence and role of the social unconscious within other cultures, extending our scope beyond the rise and fall of Hysteria. It is these unconscious suppositions that one holds, as a result