WEBVTT - Now I am Become Death: Cotard's Delusion

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<v Speaker 1>Welcome to Stuff to Blow your Mind from housetop work

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<v Speaker 1>dot com. What seems to be the problem. Well, so

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<v Speaker 1>the thing is, dr I am dead? Mm hmm, you're dead?

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<v Speaker 1>Well can you explain I'm I'm dead. My organs have

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<v Speaker 1>stopped working, They've ceased to function, my heart, my intestines,

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<v Speaker 1>my brain. That you're speaking to me right now, well,

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<v Speaker 1>I agree, I don't know how to explain that. I

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<v Speaker 1>guess I should be quiet, but I need to be

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<v Speaker 1>put in a grave. I'm registering a heartbeat, a pulse.

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<v Speaker 1>You're certainly breathing now. I think you're just getting the

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<v Speaker 1>sound of air moving through the empty skin, empty, I guess,

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<v Speaker 1>except for the bones. Everything else feels like it's gone.

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<v Speaker 1>It's rotten, melted away. Well, if this were the case,

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<v Speaker 1>you wouldn't be able to think, or reason or or

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<v Speaker 1>even travel to my office and tell me these things.

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<v Speaker 1>Something isn't letting me die. Something not God, I mean,

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<v Speaker 1>not not God, but something. Anyway, doctor, I need you

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<v Speaker 1>to destroy my body, if that's possible. Hey, welcome to

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<v Speaker 1>stuff to blow your mind. My name is Robert Lamb

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<v Speaker 1>and my name is Joe McCormick. And that is an

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<v Speaker 1>odd scenario that most doctors probably would never find themselves in.

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<v Speaker 1>But it is actually not not just a fictional contrivance.

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<v Speaker 1>There have been scenarios where a doctor has had someone

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<v Speaker 1>show up at their office claiming not that they're dying,

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<v Speaker 1>but that they are dead. Yes, yeah, and it would

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<v Speaker 1>I mean, it would be comedic if the examples of it,

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<v Speaker 1>the actual case studies, weren't so depressing and heartbreaking. And

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<v Speaker 1>then the condition itself we're not so real. Yeah. Um,

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<v Speaker 1>so this is going to be the subject of today's episode.

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<v Speaker 1>What it looks, What it's like to experience being dead

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<v Speaker 1>while still being alive. Yes, it is sometimes referred to

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<v Speaker 1>as Quatard's syndrome, also Qutard's delusion, and I think delusion

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<v Speaker 1>is more accurate based on the commentaries we've been reading

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<v Speaker 1>the idea that this is not a a specific affliction

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<v Speaker 1>so much as kind of an array of symptoms that

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<v Speaker 1>emerges from a few different conditions that can occur neurologically.

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<v Speaker 1>So let's go back into history where do we first

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<v Speaker 1>see this emerging? That the concept of someone who presents

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<v Speaker 1>to a doctor claiming to be dead yet from the

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<v Speaker 1>outside there obviously alive. Well, it's an interesting question, and

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<v Speaker 1>and some of the individuals who have tackled it have

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<v Speaker 1>certainly pointed to examples in myth and legend and saying, well,

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<v Speaker 1>this could possibly explain these scenarios. Um. However, it seems

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<v Speaker 1>to be that the earliest case of Qatar's delusion, even

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<v Speaker 1>though it was not known as Guitar's delusion yet, possibly

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<v Speaker 1>goes back to seventy sev UM. And this is when

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<v Speaker 1>Geneva naturalist and philosophical writer Charles Bonnet encountered what might

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<v Speaker 1>be the early example, earliest example the condition. Uh. And

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<v Speaker 1>this was a seventy year old, otherwise healthy woman who

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<v Speaker 1>upon experiencing something like a stroke. And this was after

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<v Speaker 1>a draft of air hit hit her in the neck,

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<v Speaker 1>according to the the studies. I read the same thing

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<v Speaker 1>there and she reported a draft of air hit her

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<v Speaker 1>in the neck and then she felt like a paralysis

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<v Speaker 1>across half her body and uh. And then she was

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<v Speaker 1>silent as a corpse for four days. And then when

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<v Speaker 1>she opened her mouth finally she demanded burial. That is

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<v Speaker 1>a strange thing to demand. Yeah. Yeah, Like I said,

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<v Speaker 1>it would be comedic if it weren't so serious. Um.

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<v Speaker 1>But yeah, so she seemed to be under the real

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<v Speaker 1>persistent idea that she was no longer alive even while

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<v Speaker 1>she was alive to tell people this. Yeah, yeah, she so,

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<v Speaker 1>she she apparently, it's just very insistent of it, Like

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<v Speaker 1>it was very much like a delusion, like something again

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<v Speaker 1>that the individual that's believing it is it in completely

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<v Speaker 1>invested in it, completely convinced of its of this reality,

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<v Speaker 1>no matter how ridiculous it might seem to anyone on

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<v Speaker 1>the outside. It's like she became agitated, and she was

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<v Speaker 1>scolding her friends for for not for not doing it.

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<v Speaker 1>She she asked, she said, I'm not alive anymore. I

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<v Speaker 1>need to be buried. Um, you know. They they ended

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<v Speaker 1>up calling a doctor, and eventually everybody thought it was

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<v Speaker 1>necessary to dress her like a co warps and layer

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<v Speaker 1>layer out to calm her down, and they actually had

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<v Speaker 1>a sort of funeral for her, like they essentially had

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<v Speaker 1>to indulge in her delusion a bit just to to

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<v Speaker 1>calm her down, and and she eventually fell asleep and

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<v Speaker 1>was undressed and put to bed. But but yeah, how

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<v Speaker 1>do you even treat something like this? Certainly well, uh,

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<v Speaker 1>Bennet arrived on the scene and he treated her with quote,

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<v Speaker 1>a powder of precious stones mixed with opium. And I

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<v Speaker 1>guess it worked because he reported that she emerged from

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<v Speaker 1>her death delusion. But while she she gave up the

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<v Speaker 1>notion that she was dead. She then became became convinced

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<v Speaker 1>that she was in Norway with her daughter while she

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<v Speaker 1>was actually in Copenhagen the whole time, and insisted that

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<v Speaker 1>she needed to return to Copenhagen from Norway. Um And

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<v Speaker 1>during this time she was otherwise normal, but she could

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<v Speaker 1>not sweep without the opium, So sadly, she ended up

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<v Speaker 1>suffering the same condition every three months thereafter. So mean

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<v Speaker 1>a reprisal of the idea that she had already died, right,

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<v Speaker 1>the idea that she she had died would return, she'd

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<v Speaker 1>have to be talked out of it, and then she

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<v Speaker 1>would register surprise when she finally learned that she was

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<v Speaker 1>in fact alive. Now, I wonder what it's like, um, Like,

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<v Speaker 1>what what is the behavior of a person who truly

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<v Speaker 1>believes themselves to be dead? Like? What does that entail

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<v Speaker 1>for how they act? Well? It seems to vary from

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<v Speaker 1>case to case as we look at it, I mean

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<v Speaker 1>a lot of it seems to boil down to just

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<v Speaker 1>an essential breakdown in conception of self and identity. Instead

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<v Speaker 1>of like the like, we all walk around through our

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<v Speaker 1>lives with a de facto statement, I am alive. And

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<v Speaker 1>you know, maybe being alive is fantastic, maybe it's not,

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<v Speaker 1>but we at least begin the sentence with I am alive.

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<v Speaker 1>It's sort of an axiom. Yeah, like you, you don't

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<v Speaker 1>need to debate this point. But for them, the accident

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<v Speaker 1>axiom is vacant. It's it's absent, and in its place

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<v Speaker 1>I am dead. I'm clearly not alive. I must be dead,

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<v Speaker 1>and then therefore x sometimes that excess clearly I must

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<v Speaker 1>be buried, or my body must be destroyed. Or in

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<v Speaker 1>some cases it's uh, I'm not alive and yet I exist.

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<v Speaker 1>Perhaps I have entered some deathless state, perhaps some afterlife,

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<v Speaker 1>some afterlife, etcetera. So it kind of varies depending on

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<v Speaker 1>what's going. The underlying conditions that are causing these symptoms

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<v Speaker 1>come into play as well, is presumably the the exact,

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<v Speaker 1>you know, worldview of the individual afflicted. Yeah. Another thing

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<v Speaker 1>that I've read about in many of the cases here

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<v Speaker 1>is a sort of denial of life sustaining activities like

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<v Speaker 1>the person seems to in many cases lose interest in

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<v Speaker 1>eating and going about their business as one normally would

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<v Speaker 1>and doing any of the things that would constitute a

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<v Speaker 1>life going on. Yeah, sleeping, it's etcetera. Um. Authors Hands

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<v Speaker 1>Forstal and Barbara Beats wrote about the the Benet case

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<v Speaker 1>for the British Journal of Psychiatry, and they theorized that

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<v Speaker 1>the idea of imminent death played a role in this too. Uh,

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<v Speaker 1>the the idea of imminent death during the old woman's

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<v Speaker 1>stroke overpowered her thoughts at least, and so she regained

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<v Speaker 1>full consciousness. Um So, so like while she was having

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<v Speaker 1>a stroke, she had the idea that she was dying,

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<v Speaker 1>and then in some sort of liminal state following the stroke,

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<v Speaker 1>she had not yet overcome the conclusion of that assumption. Yeah,

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<v Speaker 1>I mean, because like if the last, if the last

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<v Speaker 1>experience you have with like a full consciousness and a

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<v Speaker 1>full conception of self is that of oh crap, I'm

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<v Speaker 1>about to die. Oh crap, something horrible is happening to

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<v Speaker 1>my body. And then when the then then the next

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<v Speaker 1>phase you exist in is this altered phase in which

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<v Speaker 1>some of your normal neural processes are adjusted. That maybe

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<v Speaker 1>the explanation you've all back on that at least is

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<v Speaker 1>one one theory. Here's a quote from what they had

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<v Speaker 1>to say. The most exceptional and strange ideas can gain

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<v Speaker 1>such acceptance if the mind is suddenly thrown from its

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<v Speaker 1>ordinary reasoning and forced into a new main idea. A

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<v Speaker 1>sudden physical disorder in the brain or a sudden violent

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<v Speaker 1>excitement can cause such a change there that we are

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<v Speaker 1>pushed beyond insight into its unreasonable nature, because we assume

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<v Speaker 1>to notice a correct functioning of our imagination, even in delusion,

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<v Speaker 1>which I love that because it I think one of

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<v Speaker 1>the things that's fascinating about delusions such as this with

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<v Speaker 1>other neurological conditions is that it not It not only

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<v Speaker 1>illustrates what is possible in terms of human perception of reality,

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<v Speaker 1>but also how ultimately ephemeral the quote unquote normal perception

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<v Speaker 1>of reality actually is. Well. Yeah, and it also I

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<v Speaker 1>think underlies our our inherent predisposition for a completely a

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<v Speaker 1>rational thinking um like Obviously, I don't mean this as

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<v Speaker 1>an indictment of people suffering from Catard's delusion. I'm not.

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<v Speaker 1>I'm not trying to impugne their rationality, but this seems

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<v Speaker 1>to be a thing that's it's latent in the human brain. Uh,

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<v Speaker 1>the ability to hold thoughts that are impossible, because in

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<v Speaker 1>a strange way, this this is perhaps the most delusional

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<v Speaker 1>possible thought, like from a Cartesian point of view. And

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<v Speaker 1>what I mean by that is, you know, so Renee

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<v Speaker 1>Decartes was trying to come up with an axiom that

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<v Speaker 1>he could start his deductive philosophy with, right, um, And

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<v Speaker 1>so he could start with like, well, I observe that

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<v Speaker 1>I'm in a room. But then you can't actually start

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<v Speaker 1>with observations, according to him, because there's no way you

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<v Speaker 1>can be certain you're not hallucinating every aspect of your surroundings.

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<v Speaker 1>But Decarter eventually said, you know what, I can start

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<v Speaker 1>with cogito ergo some I think, therefore I exist, because

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<v Speaker 1>I mean, it's pretty much that is true by definition,

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<v Speaker 1>it cannot be false. So this syndrome is kind of

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<v Speaker 1>some form of the denial of the Cartesian axiom. It's

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<v Speaker 1>denying the thing that could not by definition be false.

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<v Speaker 1>I think, but I do not exist. Yeah, in this

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<v Speaker 1>it would be the ultimate denial, the ultimate nihilism, right yeah.

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<v Speaker 1>And indeed this is uh, this is some of the

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<v Speaker 1>thinking that the namesake of French neurologist Jewels Qatard had

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<v Speaker 1>as well. So again this is this is where we

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<v Speaker 1>get the name. Obviously. Uh, the year was eighteen eighty,

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<v Speaker 1>so it's about a hundred years after the original KI. Yeah,

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<v Speaker 1>and it wasn't ye until later people piece that together. Um.

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<v Speaker 1>He received a most curious patient, okay, a forty three

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<v Speaker 1>year old woman who believed she had no brain, nerves, chest,

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<v Speaker 1>or entrails. She believed she was merely skin and bones

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<v Speaker 1>and it quote neither God nor the devil existed, and

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<v Speaker 1>that she no longer required food as she was quote

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<v Speaker 1>eternal and would live forever. So she requested to be

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<v Speaker 1>burned alive and attempted suicide several times thereafter, and then

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<v Speaker 1>eventually died of starvation. So this is a pretty pretty

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<v Speaker 1>severe and grim case. Well, so what did Quatard make

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<v Speaker 1>of this? Well, he initially saw it as an extreme

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<v Speaker 1>form of hypochondriasis, you know, hypochondriacts, and he he thought

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<v Speaker 1>that this is a this would occur during a severe

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<v Speaker 1>psychotic depression. And in many cases this delusion has been

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<v Speaker 1>linked strongly to depression, not not in every case, because

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<v Speaker 1>there are a lot of different scenarios that seem to

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<v Speaker 1>produce similar effects and delusions, but we do see that

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<v Speaker 1>as a recurring factor along with like near death or

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<v Speaker 1>some traumatic experience. But it has been often linked to

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<v Speaker 1>severe types of depression. And he He indeed is a

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<v Speaker 1>one that mentioned that tales of the wandering Jew might

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<v Speaker 1>be related to bits of myth that extend from such abouts.

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<v Speaker 1>So so he's thinking that cultural ideas like not not

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<v Speaker 1>just the hardware of the brain malfunctioning, but that software

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<v Speaker 1>running on the brain, you know, received ideas or informing

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<v Speaker 1>this syndrome or sorry, you shouldn't say syndrome the delusion. Well,

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<v Speaker 1>or at least that like these ideas of saying that

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<v Speaker 1>they're being an immortal, depressed wanderer out there in the

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<v Speaker 1>world might have some ties to this condition, that this

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<v Speaker 1>might be the nugget of truth behind such a concept, right,

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<v Speaker 1>if you're not familiar, the concept of the wandering Jew

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<v Speaker 1>is the idea that, of course uh in in the

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<v Speaker 1>New Testament, the Christ predicts that he will return to

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<v Speaker 1>Earth before everyone standing before him has passed away. Obviously

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<v Speaker 1>a lot of time has passed, and so one solution

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<v Speaker 1>to this textual problem is that people assumed that at

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<v Speaker 1>least one person standing there listening to Jesus was actually

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<v Speaker 1>essentially immortal and had continued to wander the earth since then. Yeah,

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<v Speaker 1>essentially cursed because some tellings the wandering Jew laughed at

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<v Speaker 1>Christ on the cross. Oh, I don't think i'd heard that.

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<v Speaker 1>That's that's the version I ran across recently. So it's

0:14:01.200 --> 0:14:08.080
<v Speaker 1>kind of like Highlander, except more anti Semitic. So Inquitard's

0:14:08.320 --> 0:14:11.160
<v Speaker 1>later writings on the condition, he he described it as

0:14:11.240 --> 0:14:15.880
<v Speaker 1>a nihilistic delusion, a negation of everything, God, food, life

0:14:15.880 --> 0:14:19.840
<v Speaker 1>itself quote, a marked tendency to deny everything. Well, then

0:14:19.840 --> 0:14:22.240
<v Speaker 1>in this case, it would seem that the way that

0:14:22.320 --> 0:14:25.520
<v Speaker 1>we originally characterized it as the belief that one is

0:14:25.560 --> 0:14:29.960
<v Speaker 1>dead is actually not the not the overarching nature of this,

0:14:30.080 --> 0:14:33.480
<v Speaker 1>but it's sort of like one expression of it. Ultimately,

0:14:33.480 --> 0:14:37.119
<v Speaker 1>as Qutard conceived it, it's just a denial of everything,

0:14:37.640 --> 0:14:41.080
<v Speaker 1>and the denial of one's own continuing life is one

0:14:41.240 --> 0:14:44.400
<v Speaker 1>facet of that. Right. Yeah, if if this absolute denial

0:14:44.640 --> 0:14:47.800
<v Speaker 1>enters your consciousness, then even if it's an altered consciousness,

0:14:47.800 --> 0:14:50.040
<v Speaker 1>then how do you make sense of it? Um? So

0:14:50.120 --> 0:14:54.280
<v Speaker 1>I assume he didn't name this this delusion after himself. No, No,

0:14:54.400 --> 0:15:00.640
<v Speaker 1>that wasn't until three uh Emil Regius coined the term

0:15:00.680 --> 0:15:05.040
<v Speaker 1>Qatard's syndrome, and it was made famous by Jules Sieglass,

0:15:05.080 --> 0:15:08.720
<v Speaker 1>who himself thought that it was all a severe anxious

0:15:08.800 --> 0:15:12.760
<v Speaker 1>melancholia rather than a distinct clinical condition. Now, of course,

0:15:12.760 --> 0:15:14.960
<v Speaker 1>if it were just two cases, that wouldn't be much

0:15:15.000 --> 0:15:16.480
<v Speaker 1>to go on. But of course there have been other

0:15:16.840 --> 0:15:20.880
<v Speaker 1>cases of Cotard's delusion, which we'll get to right after

0:15:20.920 --> 0:15:29.880
<v Speaker 1>this break. All right, we're back, alright, So, uh, there

0:15:29.920 --> 0:15:32.520
<v Speaker 1>have been more than just these two historical cases we

0:15:32.600 --> 0:15:37.120
<v Speaker 1>talked about. But it also is not an extremely common condition. Yeah,

0:15:37.200 --> 0:15:40.240
<v Speaker 1>it's exceedingly rare um and perhaps even more so in

0:15:40.240 --> 0:15:44.760
<v Speaker 1>the modern age, since swift treatment of the underlying psychotic

0:15:44.800 --> 0:15:49.920
<v Speaker 1>disorder uh typically occurs. And most studies related to Qatar's

0:15:49.960 --> 0:15:52.720
<v Speaker 1>delusion are, of course about a single patient. This is

0:15:52.720 --> 0:15:54.920
<v Speaker 1>not the kind of thing where a doctor is going

0:15:54.960 --> 0:15:59.280
<v Speaker 1>to encounter multiple Qatard's delusion patients, say with him, you know,

0:15:59.440 --> 0:16:01.920
<v Speaker 1>within the core of an entire lifetime, right Like here,

0:16:02.040 --> 0:16:05.160
<v Speaker 1>here's this one clinical encounter, Not like I recruited a

0:16:05.160 --> 0:16:08.880
<v Speaker 1>group of a hundred people suffering from Qatard's delusion, right, Yeah,

0:16:09.080 --> 0:16:11.400
<v Speaker 1>it's that this is, you know, one of those conditions.

0:16:11.400 --> 0:16:14.400
<v Speaker 1>It's super rare, probably, but it gets more attention because

0:16:14.440 --> 0:16:18.400
<v Speaker 1>it is so alarming. Um. In fact, some of you,

0:16:18.440 --> 0:16:20.840
<v Speaker 1>I know we have some Hannibal fans out there. There

0:16:20.880 --> 0:16:23.840
<v Speaker 1>was actually an episode of Hannibal where we had the

0:16:23.840 --> 0:16:26.600
<v Speaker 1>the sort of killer or character of the week with

0:16:26.640 --> 0:16:31.520
<v Speaker 1>somebody with quitards syndrome. Um. But I don't have a

0:16:31.520 --> 0:16:34.320
<v Speaker 1>clear enough memory of the episode two to do any

0:16:34.400 --> 0:16:37.840
<v Speaker 1>kind of critiquing of it of how they presented it. Well, so,

0:16:37.920 --> 0:16:40.560
<v Speaker 1>now that we've seen more cases showing up throughout history,

0:16:40.640 --> 0:16:44.320
<v Speaker 1>what are the most common symptoms, Like, how does this

0:16:44.400 --> 0:16:48.640
<v Speaker 1>delusion present itself most frequently? Claims of being dead obviously,

0:16:49.080 --> 0:16:53.000
<v Speaker 1>of organs missing or having rotten or melted away. Claims

0:16:53.040 --> 0:16:55.440
<v Speaker 1>of a missing brain. Oh yeah, I saw that one

0:16:55.920 --> 0:16:57.800
<v Speaker 1>with the guy who said I don't have a brain.

0:16:58.120 --> 0:16:59.920
<v Speaker 1>I don't know how to explain this, but I just

0:17:00.120 --> 0:17:03.960
<v Speaker 1>don't have one. Claims of course of being I didn't

0:17:03.960 --> 0:17:06.200
<v Speaker 1>see any encounter where someone actually said hey, I'm a

0:17:06.280 --> 0:17:09.800
<v Speaker 1>zombie or I am a litch or something. But that

0:17:09.920 --> 0:17:13.159
<v Speaker 1>is they basically explained undeadness. Yeah, they basically are like

0:17:13.240 --> 0:17:16.399
<v Speaker 1>I'm not alive, I'm dead. But I'm also in some

0:17:16.480 --> 0:17:19.880
<v Speaker 1>sort of protected state, as if in some cases it's

0:17:20.760 --> 0:17:22.240
<v Speaker 1>there are a few cases will look at where that

0:17:22.280 --> 0:17:25.200
<v Speaker 1>where the individual is saying like, God won't let me die.

0:17:25.320 --> 0:17:28.480
<v Speaker 1>But then other times they're just they're just totally negating

0:17:28.520 --> 0:17:31.879
<v Speaker 1>God or the devil as well. So, yeah, there's this

0:17:32.000 --> 0:17:34.840
<v Speaker 1>sense of what, you know, what what a a Dungeons

0:17:34.840 --> 0:17:38.560
<v Speaker 1>and dragons um A fan might term litch um, the

0:17:38.560 --> 0:17:40.919
<v Speaker 1>idea that you're not dead, you're not alive, but somehow

0:17:40.960 --> 0:17:47.160
<v Speaker 1>death is given you a either a cursed or elevated status. Well,

0:17:47.240 --> 0:17:50.359
<v Speaker 1>let's look at some more modern examples of what this

0:17:50.440 --> 0:17:53.800
<v Speaker 1>actually looks like in people who present with it. Okay, well,

0:17:54.160 --> 0:17:56.119
<v Speaker 1>one interesting case, and we're not going to touch on

0:17:56.160 --> 0:17:58.439
<v Speaker 1>all of them, because even though it is rare, there

0:17:58.480 --> 0:18:01.159
<v Speaker 1>have been multiple cases. Some of them just aren't particularly

0:18:01.160 --> 0:18:05.760
<v Speaker 1>noteworthy or or provide much illumination for our purposes here.

0:18:05.800 --> 0:18:08.080
<v Speaker 1>But in two thousand four, there was a case of

0:18:08.119 --> 0:18:10.600
<v Speaker 1>an individual by the name of Graham Harrison, and he

0:18:10.640 --> 0:18:15.120
<v Speaker 1>attempted suicide by empty entering a bathtub with an electrical appliance.

0:18:16.000 --> 0:18:18.879
<v Speaker 1>And the next thing he knew is he awoke in

0:18:18.920 --> 0:18:21.560
<v Speaker 1>the hospital and he thought he was dead. So in

0:18:21.640 --> 0:18:25.240
<v Speaker 1>this we see we definitely see elements of the traumatic

0:18:25.760 --> 0:18:29.800
<v Speaker 1>like occurrence, the near death event, and then waking up

0:18:29.840 --> 0:18:33.440
<v Speaker 1>with this condition. And he was indeed diagnosed with Guitard's delusion.

0:18:34.000 --> 0:18:36.960
<v Speaker 1>But most interestingly, given the time in which this took

0:18:36.960 --> 0:18:40.359
<v Speaker 1>place in the hostile environment, it allowed doctors an unprecedented

0:18:40.480 --> 0:18:44.639
<v Speaker 1>uh PET scan peek into the brain of the deathly

0:18:44.680 --> 0:18:47.600
<v Speaker 1>deluded here. Oh, so they could get some imaging results

0:18:47.640 --> 0:18:50.640
<v Speaker 1>see how the brain of a person experiencing this delusion

0:18:50.720 --> 0:18:53.280
<v Speaker 1>looks compared to someone who's not. Yeah, at least in

0:18:53.280 --> 0:18:55.760
<v Speaker 1>this particular patient. Yeah, And they found that his brain

0:18:55.840 --> 0:18:59.639
<v Speaker 1>wave patterns were were vegetative despite his being awake, so

0:18:59.680 --> 0:19:03.399
<v Speaker 1>he had very low metabolic activity across large areas of

0:19:03.400 --> 0:19:06.560
<v Speaker 1>the frontal and parietal brain regions. Some of his this

0:19:06.680 --> 0:19:11.320
<v Speaker 1>expanse related to the default mode network, which we've covered before.

0:19:11.440 --> 0:19:13.760
<v Speaker 1>This is the you know, the constant chatter in your

0:19:13.800 --> 0:19:17.560
<v Speaker 1>your head that's uh, you know, questions about the and

0:19:17.680 --> 0:19:20.120
<v Speaker 1>worries about the past in future, that sort of thing.

0:19:20.960 --> 0:19:24.439
<v Speaker 1>But also the regions afflicted here uh were involved in

0:19:24.520 --> 0:19:28.080
<v Speaker 1>formulating theory of mind. Now, one of the researchers who

0:19:28.080 --> 0:19:30.080
<v Speaker 1>worked on this case, who was interviewed in an article

0:19:30.119 --> 0:19:33.320
<v Speaker 1>and New Scientists about it. Stephen Lori's of the University

0:19:33.320 --> 0:19:37.560
<v Speaker 1>of Louisian, Belgium said that the pet scan results were

0:19:37.680 --> 0:19:40.879
<v Speaker 1>essentially what you'd expect to see in someone who is

0:19:40.920 --> 0:19:45.399
<v Speaker 1>asleep or under general anesthesia. Like you know, so you

0:19:45.440 --> 0:19:47.960
<v Speaker 1>mentioned the low metabolism. It was as if the brain

0:19:48.040 --> 0:19:51.800
<v Speaker 1>had sort of been shut down. And however, the researchers

0:19:51.840 --> 0:19:54.399
<v Speaker 1>also cautioned that this scan could be affected by the

0:19:54.440 --> 0:19:57.840
<v Speaker 1>antidepressants he was taking, So you know, we shouldn't draw

0:19:57.920 --> 0:20:01.719
<v Speaker 1>too many conclusions from one case, right, but apparently something

0:20:01.800 --> 0:20:04.960
<v Speaker 1>had happened to his sense of self. Yes, inde, that's

0:20:04.960 --> 0:20:07.080
<v Speaker 1>what's really interesting here, and that's that's what we're going

0:20:07.119 --> 0:20:09.040
<v Speaker 1>to see reflected in some of the other cases. We're

0:20:09.040 --> 0:20:12.320
<v Speaker 1>gonna look at this idea that that the brain's ability

0:20:12.640 --> 0:20:16.320
<v Speaker 1>to conceive self, uh, and and and and indeed to

0:20:16.359 --> 0:20:21.879
<v Speaker 1>conceive the identity of others is what is afflicted here. Um. Now, Luckily,

0:20:21.880 --> 0:20:25.720
<v Speaker 1>in the case of Harrison here, thanks to psychotherapy and

0:20:25.760 --> 0:20:29.560
<v Speaker 1>drug treatment, he was eventually able to overcome these symptoms

0:20:29.560 --> 0:20:32.040
<v Speaker 1>and return to something of a normal life. And there's

0:20:32.040 --> 0:20:34.520
<v Speaker 1>actually an interview with him in New scientists from a

0:20:34.560 --> 0:20:38.200
<v Speaker 1>few years back. You can find it Mindscapes First Interview

0:20:38.359 --> 0:20:40.639
<v Speaker 1>with a dead Man. Yeah, and I was just gonna

0:20:40.640 --> 0:20:45.000
<v Speaker 1>say that it's an interesting read worth checking out. Now.

0:20:45.040 --> 0:20:47.520
<v Speaker 1>In some of these papers, I found reference to an

0:20:47.560 --> 0:20:52.199
<v Speaker 1>individual who wanted to erase their body with acid, but

0:20:52.240 --> 0:20:54.480
<v Speaker 1>I wasn't able to track down a particular study on

0:20:54.600 --> 0:20:58.320
<v Speaker 1>that one. But there were some other interesting cases that

0:20:58.680 --> 0:21:01.240
<v Speaker 1>came up, But one of which was a two thousand

0:21:01.320 --> 0:21:04.760
<v Speaker 1>five I ran i in case covered in the article.

0:21:04.960 --> 0:21:08.440
<v Speaker 1>This is a telling title covered in the study coexistence

0:21:08.480 --> 0:21:12.640
<v Speaker 1>of lacanthropy and Qtard syndrome in a single case. Wait, lacanthropy,

0:21:12.880 --> 0:21:16.280
<v Speaker 1>that's werewolf syndrome andn't indeed, Yeah, something you don't really

0:21:16.280 --> 0:21:21.160
<v Speaker 1>expect to pop up in a in a serious psychological paper. Now,

0:21:21.160 --> 0:21:23.639
<v Speaker 1>in the clinical definition, I think like canthropy is what

0:21:23.760 --> 0:21:26.479
<v Speaker 1>the belief that one has been transformed into an animal

0:21:26.680 --> 0:21:29.720
<v Speaker 1>or behaviors indicating such a belief, right, Yeah, so we're

0:21:29.720 --> 0:21:32.560
<v Speaker 1>not talking about actual transformation into a wolf for a

0:21:32.640 --> 0:21:35.960
<v Speaker 1>dog or what have you. Uh. This individual is a

0:21:36.000 --> 0:21:38.280
<v Speaker 1>thirty two thirty two year old man who arrived at

0:21:38.280 --> 0:21:41.199
<v Speaker 1>the hospital and complained a that he was dead and

0:21:41.280 --> 0:21:43.560
<v Speaker 1>be that he had turned into a dog both yea,

0:21:44.119 --> 0:21:46.880
<v Speaker 1>and that the same was true of his wife and daughters.

0:21:47.040 --> 0:21:49.399
<v Speaker 1>Well that I think. He claimed that his wife had

0:21:49.400 --> 0:21:51.680
<v Speaker 1>been turned into a dog and that his daughters had

0:21:51.720 --> 0:21:54.919
<v Speaker 1>been turned into sheep. That's right, So his delusion of

0:21:56.359 --> 0:22:00.320
<v Speaker 1>zoological transformation extended to his family, but not necessary really

0:22:00.440 --> 0:22:03.679
<v Speaker 1>the same animal. Now. I claimed that his relatives had

0:22:03.680 --> 0:22:07.000
<v Speaker 1>tried to poison him as well. Yeah, I think by

0:22:07.280 --> 0:22:11.159
<v Speaker 1>putting cyanide in his tea. Well, that's one tactic to employ.

0:22:11.840 --> 0:22:14.679
<v Speaker 1>And he also claimed that God protected him even in

0:22:14.720 --> 0:22:18.720
<v Speaker 1>this undead form, which which is interesting. It ties back

0:22:18.720 --> 0:22:20.919
<v Speaker 1>into this this theme we see again and again that

0:22:20.960 --> 0:22:24.840
<v Speaker 1>they're they're dead, but somehow undying. So what did the

0:22:24.880 --> 0:22:28.320
<v Speaker 1>study conclude about this patient? Well, here's the here's the quote.

0:22:28.320 --> 0:22:31.359
<v Speaker 1>A patient meeting a d s M for criteria for

0:22:31.400 --> 0:22:35.560
<v Speaker 1>bipolar mood disorder mixed type with psychotic feature had the

0:22:35.600 --> 0:22:38.440
<v Speaker 1>delusion of being transformed into a dog. He was also

0:22:38.560 --> 0:22:41.320
<v Speaker 1>deluded that he was dead. He was restless, and had

0:22:41.359 --> 0:22:44.359
<v Speaker 1>a serious sense of guilt about a previous sexual contact

0:22:44.359 --> 0:22:48.200
<v Speaker 1>with a sheep. Coexistence of lecanthropy and Cotard syndrome has

0:22:48.240 --> 0:22:52.440
<v Speaker 1>not been reported before and this patient, zoophilic orientation assorted

0:22:52.600 --> 0:22:55.040
<v Speaker 1>associated with a sense of guilt were concluded to be

0:22:55.119 --> 0:22:59.000
<v Speaker 1>important factors causing his delusions. So he had also like

0:22:59.280 --> 0:23:03.720
<v Speaker 1>some guilt going on about a zoophilic encounter. Essentially, yes,

0:23:03.840 --> 0:23:07.439
<v Speaker 1>that's that's what the paper is getting at. So a

0:23:07.520 --> 0:23:10.760
<v Speaker 1>rather disturbing case all around. I think everyone will agree.

0:23:11.600 --> 0:23:14.480
<v Speaker 1>But it's interesting because we're seeing this delusion here. In

0:23:14.480 --> 0:23:19.439
<v Speaker 1>this case, perhaps have causes that are less tied to

0:23:19.600 --> 0:23:23.600
<v Speaker 1>physical trauma and more to just like severe guilts of

0:23:23.640 --> 0:23:28.520
<v Speaker 1>your psychological trauma over over a past incident. Uh. Matt

0:23:28.920 --> 0:23:32.119
<v Speaker 1>Soniac has a great blog post about this at Matt

0:23:32.400 --> 0:23:34.920
<v Speaker 1>Sonia soni Act. That's m A T T s O

0:23:35.119 --> 0:23:38.560
<v Speaker 1>in I A k dot com uh, and he adds

0:23:38.640 --> 0:23:42.359
<v Speaker 1>that quote in Persian folklore, the dog is both the

0:23:42.400 --> 0:23:46.480
<v Speaker 1>symbol of loyalty and a symbol of impureeness. The man's

0:23:46.480 --> 0:23:49.440
<v Speaker 1>sexual history was sheep, coupled with his desire to protect

0:23:49.520 --> 0:23:52.919
<v Speaker 1>his sheep daughters and many dogs roles as herders and

0:23:52.920 --> 0:23:56.719
<v Speaker 1>protectors of flocks, adds another layer of paradox. So this

0:23:56.800 --> 0:24:00.320
<v Speaker 1>is another thing perhaps comparable to whether this is sumption

0:24:00.440 --> 0:24:03.840
<v Speaker 1>was correct or not. The The original assumption of Qatar that,

0:24:04.000 --> 0:24:08.360
<v Speaker 1>like the Wandering Jew, mythology could figure into the presentation

0:24:08.440 --> 0:24:11.879
<v Speaker 1>of this delusion. Here, it's saying like cultural ideas or

0:24:12.119 --> 0:24:16.119
<v Speaker 1>beliefs or sort of received associations can also play a

0:24:16.240 --> 0:24:19.800
<v Speaker 1>role in how this delusion is manifest because you have

0:24:19.880 --> 0:24:23.199
<v Speaker 1>a condition that is causing these symptoms, and then the

0:24:23.400 --> 0:24:26.480
<v Speaker 1>mind has to somehow make sense of the symptoms that

0:24:26.520 --> 0:24:29.280
<v Speaker 1>it's working with, and for that you often need to

0:24:29.280 --> 0:24:31.560
<v Speaker 1>be able to you have to call on cultural motifs

0:24:31.640 --> 0:24:34.760
<v Speaker 1>or some some bit of mythology, or some some at

0:24:34.840 --> 0:24:38.240
<v Speaker 1>least vague concept of what it means to not be yourself,

0:24:38.280 --> 0:24:41.000
<v Speaker 1>what it means to not be alive. Yeah, So a

0:24:41.000 --> 0:24:43.640
<v Speaker 1>lot of the the cases we've talked about so far,

0:24:43.840 --> 0:24:47.640
<v Speaker 1>cases where the information we have comes from uh well

0:24:47.680 --> 0:24:50.719
<v Speaker 1>and in one case at least an interview, but mostly

0:24:50.800 --> 0:24:54.520
<v Speaker 1>from sort of clinical observation. So researchers are looking at

0:24:54.560 --> 0:24:57.520
<v Speaker 1>these patients and at the symptoms they're presenting and trying

0:24:57.560 --> 0:25:00.840
<v Speaker 1>to describe them for for the scientific literat sure, but

0:25:01.160 --> 0:25:02.919
<v Speaker 1>I think it's also important to try to get a

0:25:02.960 --> 0:25:08.000
<v Speaker 1>picture from people's own first person perspective. So, first of all,

0:25:08.160 --> 0:25:12.040
<v Speaker 1>there's an article in the Washington Post in November about

0:25:12.119 --> 0:25:15.359
<v Speaker 1>card guitard syndrome and one of the people that tells

0:25:15.400 --> 0:25:18.199
<v Speaker 1>the story of in the article is is this this

0:25:18.240 --> 0:25:22.840
<v Speaker 1>woman as Mayway Jun Wang and Uh and in thirteen

0:25:23.119 --> 0:25:26.159
<v Speaker 1>she came to the conclusion that she was dead. According

0:25:26.240 --> 0:25:29.760
<v Speaker 1>to the article, Wang lost consciousness during a long flight

0:25:29.800 --> 0:25:32.960
<v Speaker 1>from London to San Francisco, and her doctor has never

0:25:33.000 --> 0:25:36.639
<v Speaker 1>found any explanation for the incident. But afterward she began

0:25:36.680 --> 0:25:42.960
<v Speaker 1>to experience increasingly strange symptoms of of distress and disorientation psychosis,

0:25:43.520 --> 0:25:46.200
<v Speaker 1>losing her sense of reality, and about a month later,

0:25:46.720 --> 0:25:49.639
<v Speaker 1>she woke up one morning with a new consciousness of

0:25:49.640 --> 0:25:52.159
<v Speaker 1>her situation. And I'm going to quote from the article

0:25:52.720 --> 0:25:55.720
<v Speaker 1>uh quote she gives to them quote. I was convinced

0:25:55.760 --> 0:25:58.199
<v Speaker 1>that I had died on that flight, that I was

0:25:58.240 --> 0:26:01.719
<v Speaker 1>in the afterlife, and hadn't realized it until that moment,

0:26:01.800 --> 0:26:05.040
<v Speaker 1>said Wang, now thirty two, who has convinced her husband

0:26:05.040 --> 0:26:07.520
<v Speaker 1>and their dog Daphne, were dead as well. And then

0:26:07.600 --> 0:26:10.240
<v Speaker 1>her quote continues, that was the beginning of when I

0:26:10.320 --> 0:26:12.800
<v Speaker 1>was convinced that I was dead, But I wasn't upset

0:26:12.840 --> 0:26:15.000
<v Speaker 1>about it because I thought I could do things in

0:26:15.040 --> 0:26:19.920
<v Speaker 1>my life over and do them better. But her condition

0:26:20.160 --> 0:26:23.639
<v Speaker 1>did worsen from there. So Whang wrote an essay called

0:26:23.720 --> 0:26:26.960
<v Speaker 1>Perdition Days that she posted online about her experience. And

0:26:27.280 --> 0:26:29.639
<v Speaker 1>I read this and I really recommend reading it because

0:26:29.640 --> 0:26:33.680
<v Speaker 1>it's a really interesting um and I would say, very

0:26:33.720 --> 0:26:37.480
<v Speaker 1>well written description of of what it's like first person

0:26:37.520 --> 0:26:40.480
<v Speaker 1>to have this kind of experience. So in the essay,

0:26:40.520 --> 0:26:44.399
<v Speaker 1>she describes how when she first discovered she was dead

0:26:44.600 --> 0:26:47.359
<v Speaker 1>and living in some sort of afterlife, she felt happy,

0:26:48.160 --> 0:26:51.200
<v Speaker 1>but this soon decayed into a state of misery where

0:26:51.200 --> 0:26:53.119
<v Speaker 1>she began to believe that she was living in a

0:26:53.200 --> 0:26:56.280
<v Speaker 1>form of perdition, which is a state of punishment or hell.

0:26:57.000 --> 0:27:00.240
<v Speaker 1>And she writes quote, during the perdition days, which had

0:27:00.320 --> 0:27:03.200
<v Speaker 1>no rhythm to them, I could not summon the motivation

0:27:03.240 --> 0:27:05.960
<v Speaker 1>to do anything. I would not eat, I often would

0:27:05.960 --> 0:27:08.840
<v Speaker 1>not move. I would not attempt to read or answer

0:27:08.880 --> 0:27:11.480
<v Speaker 1>an email or have a conversation because there is no

0:27:11.600 --> 0:27:15.040
<v Speaker 1>point in doing anything when in perdition. Instead, there is

0:27:15.080 --> 0:27:19.000
<v Speaker 1>only horror and a physical agitation that refuses to manifest

0:27:19.040 --> 0:27:22.240
<v Speaker 1>physically for a lack of motivation. But it does line

0:27:22.320 --> 0:27:25.080
<v Speaker 1>up with these other examples. We've looked at this sense

0:27:25.119 --> 0:27:28.960
<v Speaker 1>that it's it's not nearly waking up and saying, oh,

0:27:29.040 --> 0:27:32.680
<v Speaker 1>I think I'm dead. It's this you feel it odds

0:27:32.720 --> 0:27:36.320
<v Speaker 1>with everything in your world, like again, kind of getting

0:27:36.320 --> 0:27:40.200
<v Speaker 1>into that negation of everything, that ultimate nihilism though that

0:27:40.280 --> 0:27:46.560
<v Speaker 1>almost puts to defined, uh a definition on it, you know,

0:27:46.640 --> 0:27:49.520
<v Speaker 1>like it seems like it's it's basically again, it comes

0:27:49.520 --> 0:27:52.520
<v Speaker 1>down to your left with this just in human feeling

0:27:52.880 --> 0:27:54.760
<v Speaker 1>and you have to make something human out of it

0:27:55.040 --> 0:27:58.400
<v Speaker 1>or attempt to with with what you had to work with. Yeah,

0:27:58.400 --> 0:28:01.000
<v Speaker 1>so it's obvious that these these cases. And by the way,

0:28:01.040 --> 0:28:04.040
<v Speaker 1>I do recommend that the listeners read this essay Perdition Days,

0:28:04.240 --> 0:28:06.760
<v Speaker 1>because I think it's really good. Will include a link

0:28:06.800 --> 0:28:09.320
<v Speaker 1>to that as well as the other interview on the

0:28:09.400 --> 0:28:11.440
<v Speaker 1>landing page for this uh this episode is stuff to

0:28:11.440 --> 0:28:13.000
<v Speaker 1>buy your mind dot com. But also I think we

0:28:13.040 --> 0:28:15.560
<v Speaker 1>should be asking the question of, well, wait a minute, if,

0:28:15.960 --> 0:28:17.919
<v Speaker 1>if what you're just saying is true, Robert, you know

0:28:18.160 --> 0:28:22.840
<v Speaker 1>there's this problem with UM, this collection of symptoms being

0:28:23.440 --> 0:28:27.359
<v Speaker 1>kind of only very vague and loosely associated while certainly

0:28:27.720 --> 0:28:32.080
<v Speaker 1>very real. Um, are are we talking about one coherent

0:28:32.320 --> 0:28:37.040
<v Speaker 1>thing when we talk about Guitard's delusion, or instead, are

0:28:37.080 --> 0:28:40.360
<v Speaker 1>we sort of are are we fabricating the connective tissue

0:28:40.440 --> 0:28:43.920
<v Speaker 1>that's holding all these cases together? Yeah? So this is

0:28:44.080 --> 0:28:46.400
<v Speaker 1>this is something that really throughout the history of Guitard's

0:28:46.560 --> 0:28:49.200
<v Speaker 1>delusion or Guitard syndrome, you see time and time again.

0:28:49.280 --> 0:28:51.800
<v Speaker 1>Is it a true syndrome or is it just a

0:28:51.840 --> 0:28:55.360
<v Speaker 1>delutional state that emerges from various other conditions. Now we're

0:28:55.360 --> 0:28:58.959
<v Speaker 1>certainly not questioning the reality of the experiences of the

0:28:58.960 --> 0:29:02.959
<v Speaker 1>individual people how having this, uh these experiences, But what

0:29:03.000 --> 0:29:06.920
<v Speaker 1>are we saying is essentially is it one thing or

0:29:07.160 --> 0:29:10.600
<v Speaker 1>are these different things that we're trying to group together

0:29:10.760 --> 0:29:13.239
<v Speaker 1>under the same heading. Right, So it's kind of like,

0:29:13.280 --> 0:29:17.040
<v Speaker 1>in a broad sense, you have hallucinations, but there are

0:29:17.200 --> 0:29:21.200
<v Speaker 1>various forms of hallucinations, and there are myriad reasons for

0:29:21.240 --> 0:29:24.880
<v Speaker 1>why one would experience a hallucination. So is this the

0:29:24.960 --> 0:29:29.520
<v Speaker 1>case where Guitard's delusion is simply something that emerges due

0:29:29.560 --> 0:29:32.040
<v Speaker 1>to various causes? Well, one thing, and I think there's

0:29:32.080 --> 0:29:34.120
<v Speaker 1>a strong case to be made for them. Okay, Yeah, Well,

0:29:34.200 --> 0:29:36.400
<v Speaker 1>one thing we could do to sort of sort of

0:29:36.400 --> 0:29:39.280
<v Speaker 1>help unify or understanding of it is to look at

0:29:39.280 --> 0:29:41.680
<v Speaker 1>the cause and effect situation. It has there been a

0:29:41.720 --> 0:29:45.600
<v Speaker 1>cause isolated by the researchers who work on this. Uh,

0:29:45.880 --> 0:29:47.680
<v Speaker 1>is there something they can point to to say, yeah,

0:29:47.720 --> 0:29:49.920
<v Speaker 1>we think when we see coutar this is the most

0:29:50.000 --> 0:29:53.920
<v Speaker 1>likely cause. Well, based on the resources I was looking

0:29:53.960 --> 0:29:57.680
<v Speaker 1>at there a number of researchers seemed to think that

0:29:57.720 --> 0:30:01.880
<v Speaker 1>it boils down to to misfiring in the fusiform face

0:30:02.040 --> 0:30:04.560
<v Speaker 1>areas of the brain. Now what is that? So these

0:30:04.600 --> 0:30:08.280
<v Speaker 1>are areas involved in facial recognition as well, and also

0:30:08.360 --> 0:30:12.600
<v Speaker 1>misfirings in the amigola, which matches emotional response to all

0:30:12.600 --> 0:30:15.280
<v Speaker 1>those faces. So again we're getting back to that idea

0:30:15.440 --> 0:30:19.920
<v Speaker 1>of the brain's ability to deal with self, to deal

0:30:19.960 --> 0:30:24.840
<v Speaker 1>with identities, and to then attribute appropriate emotional responses to

0:30:24.920 --> 0:30:29.440
<v Speaker 1>those identifications. Um so how how would this be man

0:30:29.560 --> 0:30:32.480
<v Speaker 1>So if you're if you're having trouble recognizing faces and

0:30:32.520 --> 0:30:37.480
<v Speaker 1>feeling the correct emotional reactions to them. Um, how would

0:30:37.520 --> 0:30:40.360
<v Speaker 1>this manifest as a belief that one was dead or

0:30:40.400 --> 0:30:44.080
<v Speaker 1>had lost your existence or identity? Well, you can think

0:30:44.120 --> 0:30:45.240
<v Speaker 1>of like one way to think of it is to

0:30:45.520 --> 0:30:47.600
<v Speaker 1>think of use of a mirror. And again, this is

0:30:47.600 --> 0:30:51.000
<v Speaker 1>not saying that that Cotard's delusion depends on an individual

0:30:51.280 --> 0:30:54.560
<v Speaker 1>visual looking in a mirror. But if you have if

0:30:54.560 --> 0:30:57.080
<v Speaker 1>you're having, if you're experiencing a lack of emotion and

0:30:57.160 --> 0:31:01.280
<v Speaker 1>viewing faces UH and a resulting attachment, and then you

0:31:01.360 --> 0:31:04.239
<v Speaker 1>view your own face in a mirror, well then that

0:31:04.280 --> 0:31:07.239
<v Speaker 1>could lead to this startling detachment between your sense of

0:31:07.280 --> 0:31:10.880
<v Speaker 1>self and the project itself in the mirror. So, in short,

0:31:10.920 --> 0:31:13.280
<v Speaker 1>you cease to see yourself as you you end up

0:31:13.520 --> 0:31:16.080
<v Speaker 1>you do not exist. It's kind of like the Medusa

0:31:16.160 --> 0:31:19.200
<v Speaker 1>staring into the being confronted with a mirror. Do you

0:31:19.240 --> 0:31:22.760
<v Speaker 1>just feel that you have turned to stone? Yeah? Yeah, exactly. So.

0:31:22.880 --> 0:31:25.960
<v Speaker 1>One thing I came across when reading about this is

0:31:26.000 --> 0:31:28.360
<v Speaker 1>that there seemed to be a wide range of different

0:31:28.360 --> 0:31:31.720
<v Speaker 1>treatment options that have been tried. The Washington Post article

0:31:31.760 --> 0:31:35.160
<v Speaker 1>I mentioned earlier spoke with a psychiatrist named Jesus Ramirez

0:31:35.200 --> 0:31:39.800
<v Speaker 1>Bermudez at the National Institute of Neurology and Neurosurgery in Mexico,

0:31:40.280 --> 0:31:43.000
<v Speaker 1>and he says he's treated at least fourteen patients with

0:31:43.360 --> 0:31:47.600
<v Speaker 1>UH with the Coutard's delusion using a combination of medication

0:31:47.640 --> 0:31:52.080
<v Speaker 1>and psychotherapy. Yeah, and that that seems to be UM

0:31:52.240 --> 0:31:56.480
<v Speaker 1>the situation you run across that UM, it's coming back

0:31:56.480 --> 0:31:59.720
<v Speaker 1>around to the to the the idea that Cotard syndrome

0:32:00.040 --> 0:32:02.480
<v Speaker 1>again has not it's it's a it's a battery of

0:32:02.520 --> 0:32:06.960
<v Speaker 1>symptoms that emerge from a from different causes, and so

0:32:07.560 --> 0:32:09.560
<v Speaker 1>you know, you can't really treat the symptoms. You can

0:32:09.600 --> 0:32:12.960
<v Speaker 1>try and control the symptoms, but it's going to vary,

0:32:13.440 --> 0:32:16.840
<v Speaker 1>you know, depending on what is actually causing them and

0:32:16.840 --> 0:32:18.920
<v Speaker 1>and whether that's being addressed or not. So you see

0:32:18.920 --> 0:32:24.800
<v Speaker 1>anti depressants, anty psychotics, and even electro convulsive therapy uh

0:32:24.960 --> 0:32:28.160
<v Speaker 1>resulting in some benefits from time to time. Now, when

0:32:28.160 --> 0:32:31.920
<v Speaker 1>we mentioned disorders of the recognition of faces, this does

0:32:31.960 --> 0:32:35.880
<v Speaker 1>seem related to another type of delusion I've read about before,

0:32:35.920 --> 0:32:39.200
<v Speaker 1>the cap Graw delusion. Yeah, yeah, and this is one

0:32:39.240 --> 0:32:41.400
<v Speaker 1>that I've at least written about in the past. I

0:32:41.400 --> 0:32:44.239
<v Speaker 1>can't remember if I've done any podcast content on it.

0:32:44.480 --> 0:32:47.520
<v Speaker 1>I think maybe Josh and Chuck have. But it's it's

0:32:47.520 --> 0:32:52.280
<v Speaker 1>a delusional identification syndrome, which generally involves right brain anomalies

0:32:52.360 --> 0:32:56.160
<v Speaker 1>linked to a number of illnesses and neurological disorders, ranging

0:32:56.160 --> 0:33:00.520
<v Speaker 1>from schizo effective disorder and Alzheimer's disease to severe head injuries,

0:33:00.920 --> 0:33:04.719
<v Speaker 1>pituitary tumors, and migraines. Even alcoholism can play a role,

0:33:04.760 --> 0:33:10.760
<v Speaker 1>but it basically entails the experience of doppelgangers, thinking that basically,

0:33:10.840 --> 0:33:14.280
<v Speaker 1>you encounter individuals in your life, maybe they're even family members,

0:33:14.400 --> 0:33:18.040
<v Speaker 1>but suddenly you see them, but there's this mix up

0:33:18.080 --> 0:33:20.360
<v Speaker 1>in identity. So you see them, but you think they

0:33:20.360 --> 0:33:22.080
<v Speaker 1>are not themselves. You think that, and then if you

0:33:22.160 --> 0:33:24.120
<v Speaker 1>try and make sense of that, while they have been replaced,

0:33:24.160 --> 0:33:26.880
<v Speaker 1>these are replis. That's how I've heard it explain, is

0:33:26.920 --> 0:33:30.920
<v Speaker 1>that you you recognize the person, but you don't think

0:33:30.960 --> 0:33:34.320
<v Speaker 1>they're really them. Yeah, you know, my family has been

0:33:34.360 --> 0:33:37.800
<v Speaker 1>replaced by impostors. Yeah, so they're there. Definitely seems to

0:33:37.840 --> 0:33:40.360
<v Speaker 1>be some strong connective tissue between these two scenarios, again

0:33:40.560 --> 0:33:43.160
<v Speaker 1>getting back to that idea that it's a disruption of

0:33:43.200 --> 0:33:49.480
<v Speaker 1>the ability to process self and identity. Now, in researchers

0:33:49.880 --> 0:33:54.800
<v Speaker 1>ge Barrios and are A Luke presented three different possible

0:33:54.840 --> 0:33:58.600
<v Speaker 1>categorizations for Cadard's solusion uh and this was following their

0:33:58.640 --> 0:34:02.480
<v Speaker 1>analysis of two d public cations um uh you know,

0:34:02.520 --> 0:34:07.080
<v Speaker 1>concerning Guitard's syndrome or delusion. So they they said one

0:34:07.280 --> 0:34:11.920
<v Speaker 1>their psychotic depression and this includes patients where uh where

0:34:11.920 --> 0:34:15.840
<v Speaker 1>where there's this overhanging sense of melancholy and in this

0:34:16.080 --> 0:34:20.320
<v Speaker 1>uh in these nihilistic delusions emerge. And then there's Guitard

0:34:20.360 --> 0:34:23.680
<v Speaker 1>type one, they said, which includes patients that represent a

0:34:23.719 --> 0:34:27.280
<v Speaker 1>clear case of Guitard syndrome, but more specifically, the delusion

0:34:27.520 --> 0:34:32.120
<v Speaker 1>is is prominent in comparison to the depressive picture um

0:34:32.200 --> 0:34:34.799
<v Speaker 1>that we already mentioned. And then there's a Gutard type two,

0:34:35.360 --> 0:34:37.920
<v Speaker 1>a mixed group, and this is where they patients of

0:34:38.600 --> 0:34:43.839
<v Speaker 1>demonstrate anxiety, depression, and even auditory allusions as well. So

0:34:43.920 --> 0:34:47.359
<v Speaker 1>even so, basically the take home here is that if

0:34:47.360 --> 0:34:50.239
<v Speaker 1>you if you start breaking it down, it's it's not

0:34:50.280 --> 0:34:53.319
<v Speaker 1>even that that Qutard's delusion of Quatard syndrome is like

0:34:53.440 --> 0:34:56.400
<v Speaker 1>one set of thing, you know, it maybe three different things.

0:34:56.480 --> 0:34:59.320
<v Speaker 1>It's a it's kind of depending on it's a battery

0:34:59.360 --> 0:35:02.040
<v Speaker 1>of symptoms, and that exact battery of symptoms will differ

0:35:02.080 --> 0:35:04.200
<v Speaker 1>from one page into another. Seems like it might be

0:35:04.280 --> 0:35:08.080
<v Speaker 1>kind of a what what a working theory, like a

0:35:08.760 --> 0:35:15.160
<v Speaker 1>working categorization technique. Yeah, yeah, I think so, because overall

0:35:15.280 --> 0:35:18.680
<v Speaker 1>the delusion has been reported as a symptom or or again,

0:35:18.719 --> 0:35:21.680
<v Speaker 1>a battery of symptoms, in a number of different underlying conditions,

0:35:21.719 --> 0:35:30.080
<v Speaker 1>including migraine, uh neoplasms of the parietal cortex uh serbovascular disease,

0:35:30.120 --> 0:35:37.239
<v Speaker 1>and epilepsy, trauma, acute toxic phase of typhoid fever, multiple sclerosis. Wow. Yeah,

0:35:37.280 --> 0:35:40.000
<v Speaker 1>again with with such a range of causes and such

0:35:40.040 --> 0:35:44.280
<v Speaker 1>a range of different specific presentations, it makes me wonder,

0:35:44.360 --> 0:35:47.320
<v Speaker 1>yet again, is this really one thing? Yeah? And and

0:35:47.719 --> 0:35:50.160
<v Speaker 1>I think I think that the case is very strong

0:35:50.239 --> 0:35:51.920
<v Speaker 1>that it is not that it is that this is

0:35:52.000 --> 0:35:54.840
<v Speaker 1>this is something emerges from various conditions. One thing that

0:35:54.960 --> 0:35:56.600
<v Speaker 1>makes me think about, and I mentioned it a couple

0:35:56.600 --> 0:35:59.560
<v Speaker 1>of times so far, is the role of beliefs in

0:35:59.600 --> 0:36:02.120
<v Speaker 1>the four Nation of delusions. We mentioned it with the

0:36:02.120 --> 0:36:06.799
<v Speaker 1>Wandering Jew and with the the idea of permit perdition. Um.

0:36:07.000 --> 0:36:10.480
<v Speaker 1>So there's sort of like the hardware versus software formulations

0:36:10.480 --> 0:36:15.440
<v Speaker 1>of brain function. Right, So if you imagine hardware is

0:36:15.560 --> 0:36:18.160
<v Speaker 1>the physical and chemical activity of the brain and the

0:36:18.200 --> 0:36:21.759
<v Speaker 1>software or your thoughts and beliefs. Um. When I read

0:36:21.840 --> 0:36:28.760
<v Speaker 1>literature about um mental conditions or any disorder of the brain,

0:36:28.840 --> 0:36:33.120
<v Speaker 1>it often seems theorized in terms of hardware malfunction, and

0:36:33.160 --> 0:36:35.239
<v Speaker 1>there is some kind of malfunctioning of the hardware of

0:36:35.280 --> 0:36:39.000
<v Speaker 1>the brain that is producing negative effects in the software.

0:36:40.040 --> 0:36:44.560
<v Speaker 1>But I keep thinking about the way the software feeds

0:36:44.600 --> 0:36:48.359
<v Speaker 1>back into how the hardware works. Like again, um that

0:36:48.480 --> 0:36:50.719
<v Speaker 1>the things we mentioned so far. One thing I thought

0:36:50.760 --> 0:36:54.200
<v Speaker 1>was interesting in Wine's essay, she mentions that she came

0:36:54.239 --> 0:36:56.959
<v Speaker 1>to believe that she was living in perdition even though

0:36:57.000 --> 0:37:00.719
<v Speaker 1>she had never been a Christian, but that was still apparently,

0:37:01.000 --> 0:37:04.120
<v Speaker 1>I mean, that was still obviously a script that was

0:37:04.160 --> 0:37:07.439
<v Speaker 1>available to her. It's kind of like individuals who who

0:37:08.640 --> 0:37:14.799
<v Speaker 1>experience some sort of supernatural occurrence um, paranormal event, and

0:37:14.840 --> 0:37:16.600
<v Speaker 1>then there they have to make sense of it. So

0:37:16.680 --> 0:37:18.600
<v Speaker 1>they have a few different scripts they can go to

0:37:19.760 --> 0:37:23.480
<v Speaker 1>if if they if they want. Yeah. Another experience that

0:37:23.560 --> 0:37:26.560
<v Speaker 1>I think is interesting here in terms of how this

0:37:26.680 --> 0:37:32.200
<v Speaker 1>reads on beliefs is the reports of people sort of

0:37:32.239 --> 0:37:36.440
<v Speaker 1>recognizing the illogical nature of what they're being told and

0:37:36.520 --> 0:37:40.280
<v Speaker 1>yet being unable to stop believing it. Like when people

0:37:40.320 --> 0:37:42.520
<v Speaker 1>say I'm dead and someone says to them, but you're

0:37:42.600 --> 0:37:46.640
<v Speaker 1>walking around and you're talking dead. People can't do that. Uh.

0:37:46.680 --> 0:37:49.160
<v Speaker 1>It seems that some of these people who who experience

0:37:49.239 --> 0:37:53.120
<v Speaker 1>Guitard's delusion, they recognize that they're like, oh, yeah, you know,

0:37:53.160 --> 0:37:57.000
<v Speaker 1>I that's true that dead people can't walk around and stuff,

0:37:57.040 --> 0:37:59.400
<v Speaker 1>But yet it is a fact that I'm dead, Like

0:37:59.480 --> 0:38:04.200
<v Speaker 1>that is a primary, uh you know, prima facie conclusion. Yeah,

0:38:04.239 --> 0:38:05.680
<v Speaker 1>I mean, it's not just a situation where you can

0:38:05.680 --> 0:38:09.279
<v Speaker 1>talk somebody out of it and therefore it Yeah, it's

0:38:09.400 --> 0:38:11.080
<v Speaker 1>it is interesting to think of it in terms of

0:38:11.080 --> 0:38:14.160
<v Speaker 1>the hardware software, because there are these these clear cases

0:38:14.440 --> 0:38:16.640
<v Speaker 1>where it's like, all right, clearly there's there's damage to

0:38:16.680 --> 0:38:20.600
<v Speaker 1>the brains, some sort of trauma occurred, stroke like scenario, etcetera,

0:38:20.719 --> 0:38:23.600
<v Speaker 1>and then that messed up the software. But in other

0:38:23.640 --> 0:38:26.640
<v Speaker 1>cases it seems like it might be pure software, such

0:38:26.640 --> 0:38:30.400
<v Speaker 1>as the case of the the the Iranian um um

0:38:31.239 --> 0:38:33.960
<v Speaker 1>man who thought he was both you know, I mean

0:38:34.280 --> 0:38:38.239
<v Speaker 1>not to say there's not some potential physical trauma going

0:38:38.239 --> 0:38:40.360
<v Speaker 1>on there as well, that was either uh, you know,

0:38:40.480 --> 0:38:43.320
<v Speaker 1>underreported or not reported. But still, you know, one of

0:38:43.360 --> 0:38:46.719
<v Speaker 1>the scariest and most troubling things about this delusion is

0:38:46.800 --> 0:38:50.720
<v Speaker 1>that in some forms of it, it seems like medical

0:38:50.760 --> 0:38:54.160
<v Speaker 1>science is having difficulty helping people. In other cases, people

0:38:54.160 --> 0:38:57.160
<v Speaker 1>do seem to have been able to get treatment that

0:38:57.239 --> 0:39:01.640
<v Speaker 1>achieved a positive conclusion. In Wayne's essay again, she she

0:39:01.760 --> 0:39:04.920
<v Speaker 1>talks about meeting with her doctors and feeling to spare

0:39:05.120 --> 0:39:07.640
<v Speaker 1>at the idea that they really didn't have any way

0:39:07.719 --> 0:39:11.120
<v Speaker 1>that they could cure this. They were just talking about, like, well,

0:39:12.080 --> 0:39:15.319
<v Speaker 1>how much of her life would she have to live, Uh,

0:39:16.000 --> 0:39:19.960
<v Speaker 1>feeling these heightened states of psychosis as opposed to relatively

0:39:20.000 --> 0:39:25.399
<v Speaker 1>milder periods, And uh, that's just such a horrible thing

0:39:25.440 --> 0:39:27.359
<v Speaker 1>to have to be told. I mean, not like it's

0:39:27.400 --> 0:39:31.160
<v Speaker 1>the doctor's fault, um, but I would hope that this

0:39:31.239 --> 0:39:33.759
<v Speaker 1>is something that we can make progress on. You know,

0:39:33.800 --> 0:39:38.920
<v Speaker 1>when people talk about about curing diseases, about medical progressing

0:39:39.000 --> 0:39:43.480
<v Speaker 1>curing diseases, they're almost always talking about somatic illnesses, people

0:39:43.560 --> 0:39:46.600
<v Speaker 1>having you know, cancer or other problems, And of course

0:39:46.640 --> 0:39:49.439
<v Speaker 1>those are worth addressing too, But I but I think

0:39:49.440 --> 0:39:52.200
<v Speaker 1>it's really important to help keep up hope for the

0:39:52.440 --> 0:39:56.240
<v Speaker 1>for the alleviation and curing of mental illnesses. I agree,

0:39:56.360 --> 0:40:00.520
<v Speaker 1>I agree. So, hey, that's it for this episode. But

0:40:00.920 --> 0:40:04.520
<v Speaker 1>we know that this probably stirred a number of thoughts

0:40:04.560 --> 0:40:07.120
<v Speaker 1>from our listeners, and hey, it's not it's not impossible

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<v Speaker 1>that somebody out there listening to this has second or

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<v Speaker 1>even firsthand experience with with the Qatar's delusions. So if

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<v Speaker 1>you if you do, if you have, get in touch

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<v Speaker 1>with us, we would love to hear from you. If

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<v Speaker 1>you want to learn more about Stuff to Blow Your Mind,

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<v Speaker 1>If you want to check out past episodes of the podcast,

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<v Speaker 1>check out some videos, blog posts, etcetera. Head on over

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<v Speaker 1>find find links out to our social media accounts there,

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<v Speaker 1>the show is, uh, hey, wherever you listen to us,

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<v Speaker 1>be sure to lie about how great we are. I mean,

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<v Speaker 1>be be truthful, but then just go above and beyond,

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<v Speaker 1>because you've got to make up to the other people.

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<v Speaker 1>For you have to make up for the other people

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<v Speaker 1>who are who are not who are lying a lot

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<v Speaker 1>and they say or south there. You just gotta get

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<v Speaker 1>to balance it and the only way to balance it

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<v Speaker 1>is to give us five stars. That's just that's just fact.

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<v Speaker 1>Of course, we we only want the most honest feedback anyway.

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<v Speaker 1>Of course, if you want to get in touch with us,

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<v Speaker 1>as always to let us know topics you might let us,

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<v Speaker 1>any of the prompts we asked you in this episode.

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<v Speaker 1>You can always email us that blow the mind at

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<v Speaker 1>Joy to pot the potto prop