The Urge to End It
By SCOTT ANDERSON
NYT
“There is but one truly serious philosophical problem,” Albert Camus wrote, “and that is suicide.” How to explain why, among the only species capable of pondering its own demise, whose desperate attempts to forestall mortality have spawned both armies and branches of medicine in a perpetual search for the Fountain of Youth, there are those who, by their own hand, would choose death over life? Our contradictory reactions to the act speak to the conflicted hold it has on our imaginations: revulsion mixed with fascination, scorn leavened with pity. It is a cardinal sin — but change the packaging a little, and suicide assumes the guise of heroism or high passion, the stuff of literature and art.
Beyond the philosophical paradox are the bewilderingly complex dynamics of the act itself. While a universal phenomenon, the incidence of suicide varies so immensely across different population groups — among nations and cultures, ages and gender, race and religion — that any overarching theory about its root cause is rendered useless. Even identifying those subgroups that are particularly suicide-prone is of very limited help in addressing the issue. In the United States, for example, both elderly men living in Western states and white male adolescents from divorced families are at elevated risk, but since the overwhelming majority in both these groups never attempt suicide, how can we identify the truly at risk among them?
Then there is the most disheartening aspect of the riddle. The National Institute of Mental Health says that 90 percent of all suicide “completers” display some form of diagnosable mental disorder. But if so, why have advances in the treatment of mental illness had so little effect? In the past 40 years, whole new generations of antidepressant drugs have been developed; crisis hotline centers have been established in most every American city; and yet today the nation’s suicide rate (11 victims per 100,000 inhabitants) is almost precisely what it was in 1965.
(Continued here.)
NYT
“There is but one truly serious philosophical problem,” Albert Camus wrote, “and that is suicide.” How to explain why, among the only species capable of pondering its own demise, whose desperate attempts to forestall mortality have spawned both armies and branches of medicine in a perpetual search for the Fountain of Youth, there are those who, by their own hand, would choose death over life? Our contradictory reactions to the act speak to the conflicted hold it has on our imaginations: revulsion mixed with fascination, scorn leavened with pity. It is a cardinal sin — but change the packaging a little, and suicide assumes the guise of heroism or high passion, the stuff of literature and art.
Beyond the philosophical paradox are the bewilderingly complex dynamics of the act itself. While a universal phenomenon, the incidence of suicide varies so immensely across different population groups — among nations and cultures, ages and gender, race and religion — that any overarching theory about its root cause is rendered useless. Even identifying those subgroups that are particularly suicide-prone is of very limited help in addressing the issue. In the United States, for example, both elderly men living in Western states and white male adolescents from divorced families are at elevated risk, but since the overwhelming majority in both these groups never attempt suicide, how can we identify the truly at risk among them?
Then there is the most disheartening aspect of the riddle. The National Institute of Mental Health says that 90 percent of all suicide “completers” display some form of diagnosable mental disorder. But if so, why have advances in the treatment of mental illness had so little effect? In the past 40 years, whole new generations of antidepressant drugs have been developed; crisis hotline centers have been established in most every American city; and yet today the nation’s suicide rate (11 victims per 100,000 inhabitants) is almost precisely what it was in 1965.
(Continued here.)
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