Quotes About Hysteria

Quotes tagged as "hysteria" (showing 1-30 of 41)
Tennessee Williams
“I suppose I have found it easier to identify with the characters who verge upon hysteria, who were frightened of life, who were desperate to reach out to another person. But these seemingly fragile people are the strong people really.”
Tennessee Williams

Jane Austen
“Mr. Bennet, how can you abuse your own children in such a way? You
take delight in vexing me. You have no compassion for my poor nerves."

"You mistake me, my dear. I have a high respect for your nerves. They
are my old friends. I have heard you mention them with consideration
these last twenty years at least.”
Jane Austen

مصطفى محمود
“الفرح الوحشي والمرح العنيف والضحك المجلجل حالات لا تدل على السعادة ، إنها تشنجات البؤساء الذين يريدون أن يأكدوا لأنفسهم وللناس أنهم يفرحون، يفرحون بشدة.”
مصطفى محمود, الأحلام

Milan Kundera
“Looking out over the courtyard at the dirty walls, he realized he had no idea whether it was hysteria or love.”
Milan Kundera, The Unbearable Lightness of Being

Thomas Ligotti
“To be sane, he held, was either to be sedated by melancholy or activated by hysteria, two responses which were 'always and equally warranted for those of sound insight'. All others were irrational, merely symptoms of imaginations left idle, of memories out of work. And above these mundane responses, the only elevation allowable, the only valid transcendence, was a sardonic one: a bliss that annihilated the universe with jeers of dark joy, a mindful ecstasy. Anything else in the way of 'mysticism' was a sign of deviation or distraction, and a heresy to the obvious. (“The Medusa”)”
Thomas Ligotti

L.J. Smith
“Wait.” Stefan’s voice was hard suddenly. Bonnie and Elena turned back and froze, embracing each other, trembling. “What is your—your father—going to do to you when he finds out that you allowed this?”

"He will not kill me,” Sage said brusquely, the wild tone back in his voice. “He may even find it as amusant as I do, and we will be sharing a belly laugh tomorrow.”
L.J. Smith, Midnight

“In reading The History of Nations, we find that, like individuals, they have their whims and their peculiarities, their seasons of excitement and recklessness, when they care not what they do. We find that whole communities suddenly fix their minds upon one object and go mad in its pursuit; that millions of people become simultaneously impressed with one delusion, and run after it, till their attention is caught by some new folly more captivating than the first.”
Charles Mackay, Extraordinary Popular Delusions and the Madness of Crowds

Charlotte Perkins Gilman
“I really have discovered something at last. Through watching so much at night, when it changes so, I have finally found out. The front pattern does move - and no wonder! The woman behind shakes it! Sometimes I think there are a great many women behind, and sometimes only one, and she crawls around fast, and her crawling shakes it all over. Then in the very ' bright spots she keeps still, and in the very shady spots she just takes hold of the bars and shakes them hard. And she is all the time trying to climb through. But nobody could climb through that pattern - it strangles so:...”
Charlotte Perkins Gilman, The Yellow Wall-Paper

Adam Gopnik
“[T]he relentless note of incipient hysteria, the invitation to panic, the ungrounded scenarios--the overwhelming and underlying desire for something truly terrible to happen so that you could have something really hot to talk about--was still startling. We call disasters unimaginable, but all we do is imagine such things. That, you could conclude mordantly, is the real soundtrack of our time: the amplification of the self-evident toward the creation of paralyzing, preëmptive paranoia.”
Adam Gopnik

“Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214).
Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation.
Explanations for serious or sadistic child sex offending have typically rested on psychiatric concepts of ‘paedophilia’ or particular psychological categories that have limited utility for the study of the cultures of sexual abuse that emerge in the families or institutions in which organised abuse takes pace. For those clinicians and researchers who take organised abuse seriously, their reliance upon individualistic rather than sociological explanations for child sexual abuse has left them unable to explain the emergence of coordinated, and often sadistic, multi—perpetrator sexual abuse in a range of contexts around the world.”
Michael Salter, Organised Sexual Abuse

Judith Lewis Herman
“It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma.
But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information.
Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently.
Judith Lewis Herman, Father-Daughter Incest: With a New Afterword

Don DeLillo
“That clean but lonely feeling when there are no other cars. The traffic lights changing just for you.”
Don DeLillo, Libra

Fyodor Dostoyevsky
“My wretched passions were acute, smarting, from my continual, sickly irritability I had hysterical impulses, with tears and convulsions. I had no resource except reading, that is, there was nothing in my surroundings which I could respect and which attracted me. I was overwhelmed with depression, too; I had an hysterical craving for incongruity and for contrast, and so I took to vice.”
Fyodor Dostoyevsky

Lauren Slater
“But then, not long after, in another article, Loftus writes, "We live in a strange and precarious time that resembles at its heart the hysteria and superstitious fervor of the witch trials." She took rifle lessons and to this day keeps the firing instruction sheets and targets posted above her desk. In 1996, when Psychology Today interviewed her, she burst into tears twice within the first twenty minutes, labile, lubricated, theatrical, still whip smart, talking about the blurry boundaries between fact and fiction while she herself lived in another blurry boundary, between conviction and compulsion, passion and hyperbole. "The witch hunts," she said, but the analogy is wrong, and provides us with perhaps a more accurate window into Loftus's stretched psyche than into our own times, for the witch hunts were predicated on utter nonsense, and the abuse scandals were predicated on something all too real, which Loftus seemed to forget: Women are abused. Memories do matter. Talking to her, feeling her high-flying energy the zeal that burns up the center of her life, you have to wonder, why. You are forced to ask the very kind of question Loftus most abhors: did something bad happen to her? For she herself seems driven by dissociated demons, and so I ask. What happened to you? Turns out, a lot.
(refers to Dr. Elizabeth F. Loftus)”
Lauren Slater, Opening Skinner's Box: Great Psychological Experiments of the Twentieth Century

“The photograph, then, becomes a representation of a representation of a disease that represents. In other words, in order to produce the most perfect images of hysteria, the hysteric – a woman whose illness simulates the symptoms of other diseases – was transformed, through hypnosis, into an artificial hysteric who perfectly simulated the simulations of hysteria. The medical photograph becomes a copy of a copy of a copy, a representation so far removed from the original that all duplicitous traits, were easily erased, leaving the deranged and chaotic nature of the original far behind. The photograph succeeded in turning the hysteric into a wholly artificial being, literally a flat, framed, unmoving image.”
Asti Hustvedt, The Decadent Reader: Fiction, Fantasy, and Perversion from Fin-de-Siècle France

“And I want you now
I want you now
I'll feel my heart implode
And I'm breaking out
Escaping now
Feeling my faith erode”

“The implication that the change in nomenclature from “Multiple Personality Disorder” to “Dissociative Identity Disorder” means the condition has been repudiated and “dropped” from the Diagnostic and Statistical Manual (DSM) of the American Psychiatric Association is false and misleading. Many if not most diagnostic entities have been renamed or have had their names modified as psychiatry changes in its conceptualizations and classifications of mental illnesses. When the DSM decided to go with “Dissociative Identity Disorder” it put “(formerly multiple personality disorder)” right after the new name to signify that it was the same condition. It’s right there on page 526 of DSM-IV-R. There have been four different names for this condition in the DSMs over the course of my career. I was part of the group that developed and wrote successive descriptions and diagnostic criteria for this condition for DSM-III-R, DSM–IV, and DSM-IV-TR.
While some patients have been hurt by the impact of material that proves to be inaccurate, there is no evidence that scientifically demonstrates the prevalence of such events. Most material alleged to be false has been disputed by someone, but has not been proven false.
Finally, however intriguing the idea of encouraging forgetting troubling material may seem, there is no evidence that it is either effective or safe as a general approach to treatment. There is considerable belief that when such material is put out of mind, it creates symptoms indirectly, from “behind the scenes.” Ironically, such efforts purport to cure some dissociative phenomena by encouraging others, such as Dissociative Amnesia.”
Richard P. Kluft

“In her book claiming that allegations of ritualistic abuse are mostly confabulations, La Fontaine’s (1998) comparison of social workers to ‘nazis’ shows the depth of feeling evident amongst many sceptics. However, this raises an important question: Why did academics and journalists feel so strongly about allegations of ritualistic abuse, to the point of pervasively misrepresenting the available evidence and treating women disclosing ritualistic abuse, and those workers who support them, with barely concealed contempt? It is of course true that there are fringe practitioners in the field of organised abuse, just as there are fringe practitioners in many other health-related fields. However, the contrast between the measured tone of the majority of therapists and social workers writing on ritualistic abuse, and the over-blown sensationalism of their critics, could not be starker. Indeed, Scott (2001) notes with irony that the writings of those who claimed that ‘satanic ritual abuse’ is a ‘moral panic’ had many of the features of a moral panic: scapegoating therapists, social workers and sexual abuse victims whilst warning of an impending social catastrophe brought on by an epidemic of false allegations of sexual abuse. It is perhaps unsurprising that social movements for people accused of sexual abuse would engage in such hyperbole, but why did this rhetoric find so many champions in academia and the media?”
Michael Salter, Organised Sexual Abuse

“My very core clenches and spasms, my hips with a mind of their own, lurch. It is as if I no longer have control of any part of my body. ‘Ugh,’ I continue to groan in relief. And then, slowly, the rush is over and I am able to part my eyelids again. David is still looking at my face, a light sheen of sweat on his brow indicates that his task was not without effort. Finding his gaze too forthright in the current
circumstances, my eyes move to the arm that still dwells beneath my skirts and the
hand that clings viciously to his sleeve. My hand.”
Ayana Prende, The Anatomy of Desire

Milan Kundera
“But was it love? Was it simply the hysteria of a man who, aware deep down of his inaptitude for love, felt the self-deluding need to simulate it?”
Milan Kundera, The Unbearable Lightness of Being

“{On the death of Hale's esteemed friend and fellow scientist, Luther Burbank. Burbank was much beloved by the population unil in an interview he revealed that he was an atheist. After this, the public turned on him and sent him thousands of letters with death threats. This upset the kind-hearted Burbank, who tried to amiably reply to each letter, so much that it ultimately led to his death}

. . . he was misled into believing that logic, kindliness, and reason could convince and help the bigoted.

He fell sick. The sickness was fated to be his last.

What killed Luther Burbank, at just that time and in just that abrupt and tragic fashion, was his baffled, yearning, desperate effort to make people understand. His desire to help them, to clarify their minds, and to induce them to substitute fact for hysteria drove him beyond his strength. He grew suddenly old attempting to make reasonable a people which had been unreasonable through twenty stiff-necked generations. . .

He died, not a martyr to truth, but a victim of the fatuity of blasting dogged falsehood.”
Wilbur Hale

“You can tell a lot about a society by what it fears.”
Vejas Gabriel Liulevicius, Espionage and Covert Operations: A Global History

Israelmore Ayivor
“Talkatives complain, cry, shout, brag, and are more hysterical about their lives than something else; don’t be a part of that tragedy! Perhaps it's been a while now that you have been complaining, crying and shouting about your "labour pains". It's time to show us your baby!”
Israelmore Ayivor, The Great Hand Book of Quotes

Joan Smith
“Roache's statement after his acquittal was dignified but his supporters were angry. They demanded to know why the case was ever brought, claiming that the actor was a victim of the "hysteria" created by revelations about Jimmy Savile. It's a curious conclusion to draw from a "not guilty" verdict; there are courtrooms where the conviction rate is 100 per cent but they tend to be in totalitarian states. In serious criminal cases in England and Wales, the rate is around 82 per cent, and I would be seriously worried if every defendant were to be found guilty.
The Independent, 9 February 2014”
Joan Smith

Les Murray
“When preparing for Book One, I talked to a couple of psychiatrists about psychosomatic phenomena, neuroses and dissociative conditions, for example the so—called hysterical blindness suffered by many who saw the Killing Fields in Pol Pot’s Cambodia: their eyes objectively see, but they are not aware of it and are blind because they believe they can’t see. One specialist told me that among modern Western people, ’metaphorical’ symptoms such as Fredy or those Cambodians evince are much rarer now than earlier in the twentieth century or before. Nowadays most people are better equipped by education to verbalise their neuroses, and have lots of jargon in which to do so. For most of the dissociative dimension, I could draw on things I knew from within myself.”
Les Murray, Fredy Neptune

“There are a range of useful and illuminating analyses of the media construction of organised abuse as it became front-page news in the 1980s and 1990s (Kitzinger 2004, Atmore 1997, Kelly 1998), but this book is focused on organised abuse as a criminal practice; as well as a discursive object of study, debate and disagreement. These two dimensions of this topic are inextricably linked because precisely where and how organised abuse is reported to take place is an important determinant of how it is understood.
Prior to the 1980s, the predominant view of the police, psychiatrists and other authoritative professionals was that organised abuse occurred primarily outside the family where it was committed by extra-familial ‘paedophiles’. This conceptualisation; of organised abuse has received enduring community support to the present day, where concerns over children’s safety is often framed in terms of their vulnerability to manipulation by ‘paedophiles’ and ‘sex rings’. This view dovetails more generally with the medico-legal and media construction of the ‘paedophile as an external threat to the sanctity of the family and community (Cowburn and Dominelli 2001) but it is confounded by evidence that organised abuse and other forms of serious sexual abuse often originates in the home or in institutions, such as schools and churches, where adults have socially legitimate authority over children.”
Michael Salter, Organised Sexual Abuse

“As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organised abuse. The removal of children from their parents due to disclosures of organised abuse, the provision of mental health care to survivors of organised abuse, police investigations of allegations of organised abuse and the prosecution of alleged perpetrators of organised abuse have all generated their own controversies.
These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalised fashion on primetime television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. in particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214).
Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation.”
Michael Salter, Organised Sexual Abuse

Abhijit Naskar
“It’s better not to hold your feelings inside too much and express them to a dear one freely, than to pay thousands of dollars to a psychiatrist for the same outburst of emotions later. Emotions are a bonding mechanism for humans. So, use ‘em, abuse ‘em and utilize ‘em.”
Abhijit Naskar, The Art of Neuroscience in Everything

“The main problem with the 'histronic behaviour' hypothesis, like the alternatives, is that it is unitary and simplistic, while the phenomena are complex and heterogeneous. When advanced as a sole and complete explanation, ''hysteria' is a vague and inadequate construct. ... "secondary gain and hysteria can occur as reactions to real events, real sociological problems, and real biomedical diseases, so the presence of these elements does not necessarily weigh in favour of Satanic ritual abuse's being entirely unreal. Ritual abuse cases need to be managed in such a way that hysteria, regression, grandiosity, and secondary gain are discouraged rather than fostered. However, it must be remembered that 'hysteria' and 'attention seeking' explanations generally function as justifications for not thinking about the complexities of the clinical problem.”
Colin A. Ross, Satanic Ritual Abuse

“She stands there for a second, watching the bear go. The morning light has truly arrived, and she can see the bear clearly, smaller and smaller and then hidden by trees.
She starts to tremble. She staggers. Falls off the log, hitting the ground hard. The panic-breath is back. Her eyes well up, and for a second she can’t see anything, just her own tears. And she can’t breathe. And she’s shaking all over, jerky and painful, like Rachel was when she got too cold.
“Hallie!” She hears her own name as if from a distance, through the roar of blood in her head. “Hallie, come here. Hallie!”
It’s Jonah’s voice.
There’s something else: a low, keening, gasping sound.
“Hallie! I can’t get over to you. You have to come to me.”
It takes her a second to realize what he’s saying. And to realize that the keening, the gasping, is her. She blinks enough to see Jonah reaching out for her.
She pulls herself in that direction. Her arms feel like newborn faun legs, spindly and weak. She has no strength left. The bear took it.
Jonah’s arms go around her. He pulls her to his chest.
“Hey,” he says. “Hey, it’s okay. You did it. It’s gone. It’s okay.”
He rocks her like a baby, holds her like she held him last night. There’s no self-consciousness left. Just arms holding and voice soothing and hearts beating, and the hysteria passes and she drops off to sleep.”
Kathryn Holmes

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