I am hoping to start a PhD at the University of Bristol from January. This is the research plan that I have submitted, which I thought might be of interest (I did promise the occasional autobiographical post!).
Bristol PhD application (part-time/half-time)
Diagnosing the demonic
A conceptual comparison of the metaphysical frameworks employed in the Ministry of Deliverance and in Psychiatric Diagnosis
The overall aim of the research is to understand and clarify the nature of the difference between the psychiatric diagnosis carried out by medical professionals and the spiritual discernment carried out by ordained clergy in the ministry of deliverance. There is an existing conversation within the field of psychiatry that is metaphysical in character and I would like to bring insights from the Christian tradition into that conversation: when there are strange, troubling or unexplained phenomena that affect individuals or groups what are the criteria that are presently used to distinguish the greater applicability of one field of expertise rather than another to a particular situation? Are they the correct criteria to use? I would like to more precisely delineate the boundary between the professional competences involved, with a view to enabling a greater facility between deliverance ministers and consultant psychiatrists in multi-disciplinary teams.
The research is essentially an exploration in metaphysics, ie what are the philosophical presuppositions within which the different experiences are interpreted and understood? What is actually going on when certain words are used in particular contexts? The principal philosopher with whom my research will engage is PMS Hacker, and this in two ways. Firstly, the methodological framework within which the work will be undertaken is conceptual analysis, as understood within the analytical tradition following Wittgenstein and elucidated by Hacker, most especially in his commentary on the Philosophical Investigations. I shall rely upon the Wittgensteinian conception of philosophical practice as a tool for dissolving conceptual confusions. Secondly, the research will include a sustained engagement with Hacker's recently concluded Study of Human Nature, especially volume 4 on the language of good and evil.
The research plan involves four phases of work. The first two phases are essentially a task of exploring and explaining the different frameworks used in a) deliverance ministry and b) psychiatric diagnosis. The research will therefore look at how particular words and phrases are used in each area before engaging in the more fundamental work of elucidation and the dissolution of conceptual confusions – within each of the two fields. The third phase of work will engage principally with Hacker's Study of Human Nature, situating that work within the present debates in the philosophy of psychiatry, and drawing on Hacker's critiques to comment upon both deliverance ministry and contemporary psychiatric practice. The final phase of work will then seek to synthesise the insights generated into a systematic account of the languages of psychiatric diagnosis and deliverance ministry, with a view to comparing these different frameworks and assessing their variable viability and potential for creative engagement with each other. I would hope, at the end of the research, to be able to articulate the areas within which one field of expertise is more suitable for dealing with unusual phenomena rather than another, and why.
Phase 1: The metaphysics of deliverance ministry
(what is meant by the demonic in the Christian tradition?)
In this first substantial part of the research I will set out the practice of deliverance ministry as presently undertaken within the Church of England, setting out the philosophical tradition within which this work takes place.
I will start by sketching out the metaphysics of contemporary practice in deliverance ministry, in the light of the review above (distinguishing poltergeists, ghosts, place memories, unquiet dead, possession experiences), using the work Deliverance edited by Michael Perry as the key text, supplemented by more recent work by Gabriel Amorth, Tom Clammer and Francis Young amongst others. These texts are the materials used for the training of deliverance ministers, and which therefore provide the best guides to the use of language in this ministry. I will highlight a) the variety of metaphysical presuppositions involved in the different areas of the work, and b) the interface with medical expertise in present practice;
I will then look at some contrasting areas from church history where language similar to that used in deliverance ministry is deployed, especially the language of the demonic. This will begin with a review of Jesus' actions as recorded in the New Testament, which are taken as normative and paradigmatic for deliverance ministry: Jesus' own ministry of exorcism, the use of exorcism by the disciples, and the language of 'principalities and powers' especially by St Paul. Here I would want to use in particular the work of Graham Twelftree and Walter Wink;
I will then seek to elucidate the understanding of demons in the early church looking especially at the desert fathers and the way in which this language was used in the development of the seven deadly sins (eg 'the noonday demon' as a way of talking about the sin of accidie). I would here engage specifically with the work of Christopher C H Cook and Olivier Clement;
I will then look at the way in which Augustine adapted the classical understanding of the cure of souls (using rhetoric as a form of therapy, to regulate the emotions) looking at the work of Paul Kolbet and Martha Nussbaum;
I will lastly look at the way Aquinas understood the language of deliverance ministry, looking most especially at his understanding of angels and demons in the Summa Theologica part 1a, and his overall understanding of the nature of good and evil. Aquinas has a status and authority within the Catholic tradition (including the Church of England) which makes his understandings definitive for the practice of deliverance ministry, although I will seek to engage with the critical literature also on these points, especially Herbert McCabe and Fergus Kerr.
Phase 2: The practice and metaphysics of psychiatric diagnosis
(how does psychiatry understood the demonic?)
For this area of work I would seek to understand contemporary psychiatric practice, taking the Diagnostic and Statistical Manual of Mental Disorders (the DSM) as representative of the mainstream of that practice, with a particular focus on those areas which have the strongest overlap with exemplary deliverance issues such as demonic possession (depression and schizophrenia, and possibly manic/bi-polar disorders).
As with deliverance ministry I would begin with a review of the present practice of psychiatric diagnosis, using the DSM as an authoritative text, with a view to elucidating the philosophical presuppositions within that tradition, in other words, how is the language of psychiatry used in the specific, relevant contexts? If permitted I would very much like to audit some of the lectures (medical training) offered within the University of Bristol in this area as this will enable my understanding to be informed by contemporary practitioners;
I would then seek to explore contemporary critiques and developments of the DSM framework from various perspectives, firstly by looking especially at the appropriateness of the use of the 'medical model' as a metaphysical framework within which to consider mental disorders, engaging with the work of Szasz and the secondary literature around his critique, and also drawing on M O'Connor Drury's work 'The Danger of Words' as he was a student of Wittgenstein who became a professional psychiatrist;
I will then look specifically at the understanding of depression and schizophrenia within the DSM and engaging with criticisms of the DSM in this area, both by medical practitioners (Mary Boyle) and by philosophers (Louis Sass)
I will lastly consider the work of the Critical Psychiatry Network (especially the writings of Joanna Moncrieff, but also Lucy Johnstone, David Healy and others) and in particular the recent development of the Power-Threat-Meaning Framework which is conceptually very different to the DSM framework. The work of Bill Fulford in relation to Values-Based Medicine is likely to be relevant.
Phase 3: PMS Hacker's Study of Human Nature
Once the groundwork of the first two phases has been set out, this will lead into a detailed engagement with the work of PMS Hacker. This will take the form of a detailed commentary on five volumes:
firstly his critique of cognitive neuroscience in his work with Maxwell Bennett, the Philosophical Foundations of Neuroscience. This will clarify the inter-relationship of mind and body and especially how this can be applied to the practice of the DSM, for example, what does it mean to say that a feeling of sadness (depression) is the result of a chemical imbalance in the brain? Is such a comment meaningful?;
secondly I would take each of the four volumes of his recently concluded Study of Human Nature, beginning with the Categorial Framework which considers rationality and explanation with respect to human behaviour, which is relevant to considerations of human will – and therefore what it means for a human will to be 'possessed' or impaired;
Hacker's Volume 2, The Intellectual Powers, looking especially at the nature of belief and the way in which imagination interacts with reason, and therefore the importance of the metaphysical (narrative) framework within which phenomena are intepreted;
in Volume 3, The Passions, Hacker engages with human emotions that are considered sins within the Christian tradition (eg envy) and I shall here compare his treatment with that outlined in my earlier research;
finally, and most importantly, in volume 4, The Moral Powers, Hacker considers the nature of good and evil, and human meaning in the face of death. Considering his arguments here will feed directly into the considerations of the language of the demonic considered in the first two phases of my research.
Phase 4: Synthesis
Once these three phases are complete I would then seek to do the more synthetic work and attempt a detailed conversation, looking at human behaviour from different aspects, exploring how the different metaphysical frameworks might interact and critique each other, and therefore how the language and practices within psychiatry and within deliverance ministry might better understand each other. I would hope to be able to clarify the nature of each discipline in such a way that collaborative working across the disciplines might be facilitated.
I would expect each stage of the work set out above in phases one and two (each bullet point) to require some 4-6 weeks of work, resulting in around 5,000 words of suitable material. Assuming a January 2022 start I would expect phase one to last until the summer of 2022; phase two to take through to Easter 2023. Phase 3, the engagement with the work of Hacker, will take longer for each section, at least four months for each volume. This is therefore likely to take until the Christmas of 2024 – at least two and a half years after the start of the research.