112
ROBERT BOYERS
since families generally do not do for their members what we would like
them to, and since some at least are the source of severe functional dis–
orders in one or more members, there is something in the nature of the
institution itself that makes it unsuitable in the present state of culture.
Moreover, since it is assumed that mental disorders like schizophrenia are
functional rather than genetic in origin, if mystification patterns are
observable in the life of schizophrenic families, it is more than likely that
such patterns will characterize so-called normal family communications
patterns as well. How do we know? Since, when we are considering
so-called normal families, we have no patients to point to, no outra–
geously disrupted speech patterns or monstrously aggressive behaviors to
work from, we need to posit something else as evidence.
It
is at this
point that Laing turns to the social order, and culls from his observation
one example after another of "mad" behavior -- the bombing of cities,
the hideous regimentation of masses of people under the guise of
benevolent liberality, and so on -- phenomena discussed at length by
Marcuse and others. That is to say, from the consideration of severely
disturbed people in their family settings, Laing progressively turned his
attention to the dynamics of those families or institutions, until he con–
cluded that so mU(;:h could go wrong in families that they had inevitably
to be cast as sources of oppression and mysti fication, and madness
politically certified as perfect sanity. From this it was but a short step to
those chapters in
The Politics of Experience
in which Laing proclaims
the superior authenticity of madness, at least as a step through which
enlightened people will inevitably pass, especially by comparison with
those lives of quiet desperation and spiritless normality to which most
men are committed.
The attack on the family has been taken up by all manner of
therapists, but as yet not many have rallied to the figure of schizophrenic
as seer, even as Laing himself has seemed no longer to be taken with t.he
notion in its original crudeness. Even Laing's most ardent discipl'es, those
in a position to follow his lead professionally, have seemed to step back
from claims earlier made on behalf of the view that much madness is
divinest sense. The books by Morton Schatzman! and Joseph Berke,2
two American psychoanalysts who have worked closely with Laing in
London, suggest that the Laing circle may have some useful things to tell
us. Neither book is well written nor carefully put together, and that is a
problem, but one may hope !hat the authors will come to think rather
1.
Soul Murder: Persecution in the Family.
Random House. $6.95.
2. Mary Barnes: Two Accounts of a Journey through Madness.
Harcourt Brace
Jovanovich. $7.50.
