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• Mental illness, of course, is not literally a "thing" — or physical object — and hence it can "exist" only in the same sort of way in which other theoretical concepts exist. Yet, familiar theories are in the habit of posing, sooner or later — at least to those who come to believe in them — as "objective truths" (or "facts"). During certain historical periods, explanatory conceptions such as deities, witches, and microorganisms appeared not only as theories but as self-evident causes of a vast number of events. I submit that today mental illness is widely regarded in a somewhat similar fashion, that is, as the cause of innumerable diverse happenings. As an antidote to the complacent use of the notion of mental illness — whether as a self-evident phenomenon, theory, or cause — let us ask this question: What is meant when it is asserted that someone is mentally ill?
  In what follows I shall describe briefly the main uses to which the concept of mental illness has been put. I shall argue that this notion has outlived whatever usefulness it might have had and that it now functions merely as a convenient myth.
  • "The Myth of Mental Illness" in American Psycholigist, Vol. 15 (1960), p. 113

• Our adversaries are not demons, witches, fate, or mental illness. We have no enemy whom we can fight, exorcise, or dispel by "cure." What we do have are problems in living — whether these be biologic, economic, political, or sociopsychological. In this essay I was concerned only with problems belonging in the last mentioned category, and within this group mainly with those pertaining to moral values. The field to which modern psychiatry addresses itself is vast, and I made no effort to encompass it all. My argument was limited to the proposition that mental illness is a myth, whose function it is to disguise and thus render more palatable the bitter pill of moral conflicts in human relations.
  • "The Myth of Mental Illness" in American Psycholigist, Vol. 15 (1960), p. 115

The Second Sin (1973)

• Boredom is the feeling that everything is a waste of time; serenity, that nothing is.
  • "Emotions", p. 36

• Happiness is an imaginary condition, formerly attributed by the living to the dead, now usually attributed by adults to children, and by children to adults.
  • "Emotions", p. 36

• Anxiety is the unwillingness to play even when you know the odds are for you.
  Courage is the willingness to play even when you know the odds are against you.
  • "Emotions", p. 36

• Marx said that religion was the opiate of the people. In the United States today, opiates are the religion of the people.
  • "Drugs", p. 63

• If you talk to God, you are praying; If God talks to you, you have schizophrenia. If the dead talk to you, you are a spiritualist; If you talk to the dead, you are a schizophrenic.
  • "Schizophrenia", p. 101

• Although both the natural and moral sciences seek to understand the objects of their observation, in natural science the purpose of this is to be able to control them better, whereas in moral science it is, or ought to be, to be better able to leave them alone. The morally proper aim of psychology, then, is self-control.
  • "Science and Scientism", p. 115

• Formerly, when religion was strong and science weak, men mistook magic for medicine; now, when science is strong and religion weak, men mistake medicine for magic.
  • "Science and Scientism", p. 115

• Psychiatry is institutionalized scientism: it is the systematic imitation, impersonation, counterfeiting, and deception. This is the formula: every adult smokes (drinks, engages in sexual activity, etc.); hence, to prove that he is an adult, the adolescent smokes (drinks, engages in sexual activity, etc.). Mutatis mutandis: every science consists of classification, control, and prediction; hence to prove psychiatry is a science, the psychiatrist classifies, controls, predicts. The result is that he classifies people as mad; that he confines them as dangerous (to themselves or others); and that he predicts people's behavior, robbing them of their free will and hence of their very humanity.
  • "Science and Scientism", p. 115

• For Jews, the Messiah has never come; for Christians, He has come but once; for modern man, He appears and disappears with increasing rapidity. The saviors of modern man, the "scientists" who promise salvation through the "discoveries" of ethology and sociology, psychology and psychiatry, and all the other bogus religions, issue forth periodically, as if selected by some Messiah-of-the-Month Club.
  • "Science and Scientism", p. 116

The Myth of Mental Illness: Foundations of a Theory of Personal Conduct (1974)

• I became interested in writing this book approximately ten years ago when, having become established as a psychiatrist, I became increasingly impressed by the vague, capricious and generally unsatisfactory character of the widely used concept of mental illness and its corollaries, diagnosis, prognosis and treatment.
  Although (mental illness) might have been a useful concept in the nineteenth century, today it is scientifically worthless and socially harmful.
  In non-psychiatric circles mental illness all too often is considered to be whatever psychiatrists say it is. The answer to the question, Who is mentally ill? thus becomes: Those who are confined in mental hospitals or who consult psychiatrists in their private offices.
  • Preface to the First Edition

• It becomes logical to ask where the idea originates that the rules of the game of life ought to be such that those who are weak, disabled or ill should be helped?
  One answer is obvious: this is the game typically played in childhood. Every one of us was, at one time, a weak and helpless child, cared for by adults: without such help we would not have survived and become adults.
  Another, almost equally obvious answer is that the prescription of a help-giving attitude toward the weak is embodied in the dominant religions of Western man.
  Judaism, and especially Christianity, teach these rules by means of parable and prohibition, example and exhortation, and by every other means available to their representatives.
  • Chapter 10: The Ethics of Helplessness and Helpfulness

• It is customary to define psychiatry as a medical specialty concerned with the study, diagnosis and treatment of mental illnesses. This is a worthless and misleading definition. Mental illness is a myth. Psychiatrists are not concerned with mental illnesses and their treatments. In actual practice they deal with personal, social and ethical problems in living.
  I have argued that, today, the notion of a person "having a mental illness" is scientifically crippling. It provides professional assent to a popular rationalization — namely that problems in living experienced and expressed in terms of so-called psychiatric symptoms are basically similar to bodily diseases.
  Moreover, the concept of mental illness also undermines the principle of personal responsibility, the ground on which all free political institutions rest.
  • Conclusions

• I started to work on this book in 1954, when, having been called to active duty in the Navy, I was relieved of the burdens of a full-time psychoanalytic practice... Within a year of its publication, the Commissioner of the New York State Department of Mental Hygiene demanded, in a letter citing specifically 'The Myth Of Mental Illness', that I be dismissed from my university position because I did not "believe" in mental illness.
  • Preface to the Second Edition

Schizophrenia: The Sacred Symbol of Psychiatry (1979)

• The gist of my argument is that men like Kraepelin, Bleuler and Freud were not what they claimed or seem to be — namely, physicians or medical investigators; they were, in fact, religious-political leaders and conquerors. Instead of discovering new diseases, they extended, through psychiatry, the imagery, vocabulary, jurisdiction, and hence the territory of medicine to what they were not, and are not, diseases in the original Virchowian sense.

The Untamed Tongue: A Dissenting Dictionary (1990)

• Parents teach children discipline for two different, indeed diametrically opposed, reasons: to render the child submissive to them and to make him independent of them. Only a self-disciplined person can be obedient; and only such a person can be autonomous.

• The concept of disease is fast replacing the concept of responsibility. With increasing zeal Americans use and interpret the assertion "I am sick" as equivalent to the assertion "I am not responsible": Smokers say they are not responsible for smoking, drinkers that they are not responsible for drinking, gamblers that they are not responsible for gambling, and mothers who murder their infants that they are not responsible for killing. To prove their point — and to capitalize on their self-destructive and destructive behavior — smokers, drinkers, gamblers, and insanity acquitees are suing tobacco companies, liquor companies, gambling casinos, and physicians.
  Can American society survive this legal-psychiatric assault on its moral and political foundations?

• People, especially liberals and psychiatrists, say that the two main causes of crime are mental illness and poverty. Insanity is therefore a defense in the criminal law. If we really believed that poverty caused crime, we would have a "poverty defense" as well, attorneys calling professors of economics to testify in court whether a particular defendant is guilty of theft or not by reason of poverty.

• The Greeks distinguished between good and bad behavior, language that enhanced or diminished persons. Being intoxicated with scientism, we fail to recognize that the seemingly technical terms used to identify psychiatric illnesses and interventions are simply dyphemisms and euphemisms.

• In the natural sciences, language (mathematics) is a useful tool: like the microscope or telescope, it enables us to see what is otherwise invisible. In the social sciences, language (literalized metaphor) is an impediment: like a distorting mirror, it prevents us from seeing the obvious.
  That is why in the natural sciences, knowledge can be gained only with the mastery of their special languages; whereas in human affairs, knowledge can be gained only by rejecting the pretentious jargons of the social sciences.