is existentialism a borderline condition, or, vica vers?

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–for possible damage to theirnerveous system.

There is a great deal of similarity in the phenomenological reduction,(eidectic) and the bracketing, thereof, the the philosophical notion of an existential escspe through nihilism.

Could a hypothetical paradigmn be set up, such as, to modify the already well known French notion of the relationship between schizophrenia and capitalism, as an augmentation-modification,
reducing personality disturbance toward a philosophical bracket, rather than an economic one?(as in the Freudian notion of ID economy)

The statistics are indeed troubling. The incidence of borderline type personality is very rapidly increasing. This may be tied;to an index of culturally defined perimeters, rather than economic ones, albeit very loosely.

If such a proposition can be advanced, can Difference and Repetition be softened by the loosening of those perimeters, leading to more optimal views of assimilative identification among estranged people generally, rather then as through an individual psychology? (Although ‘group treatment’ has been used in treatment, the approach has been mostly as a psychoanalytic precurser, rather than as; productive effects of social aberration.

The change from economic to cultural determinants, may; pre-front a differing approach in assimilation of migrant peoples into assimilating cultures.

Your opinions will be appreciated here.

I am assuming your referring to “A Thousand Plateaus”
en.m.wikipedia.org/wiki/A_Thousand_Plateaus

I still don’t understand your question. Can you highlight sections of what you wrote/questioned, and explain it through a commentary for each part, and link it together with a surmise at the end?

I only ask this cause I read what you wrote four times, and am stumped. I don’t even believe nihilism is a actual cognitive state, so its a strain on my imagination to figure out what your getting at. I need the rest of the context before I can determine what cascade of functions qualify for nihilism this time.

I honestly tried hard.

Finally someone agrees with me!

Damn…I just got the weirdest feeling of deja vu.

I do need to point out however it is a reference to kinds of states, but a lot of stuff has been lumped together that is incompatible, and furthermore, those states aren’t that stable to begin with.

I can’t compare someone who is in a low point of a psychiatric depression has much if anything to do psychologically with a 19th century Russian Nihilist, or they have anything to do with a Nietzschean blasting Nihilism via some absurd assumption based on categorical ignorance of psychological occurrence of emotive states. Dies this mean there are no points of similarity? No… I can find a lot actually, but it has no relevance usually to the projections of writers discussing Nihilism over the last few decades on a philosophical basis.

They are referring to a reference to a reference to a reference, which as far as behaviorism goes, these groups/cultures in philosophy will have a very hard time convincing anyone their self awareness of nihilism within, independent of theory- actual experience of it, is the same as everyone else in said group. However, the impulsive negative flight from “it” can be shown as relatively stable, as that phenomena has been well researched and is known well enough.

People seem to be flying from their own phantom apparitions rooted in several diverse psychological states.

Turd, why can’t You compare these two historically significant epochs? You can, and Your reistance of comparables, shows, You’d rather differentiate in modern terms issues that had germinated before, but You prefer to ignore the esential points, because of Your rejection of any sensible, or sensational resemblance? Are Your preferences shifted toward an inverted idealism or, your distaste for meaining within structure or semantics, or both? We may continue ths on the basis of different objectives, rather then origins, perhaps. It may make more sense to You, then

Then let’s try looking at it from an anthropological point of view, that has both intrinsic and extrinsic factors, that are both: cukturally and economically defined.

In particular, the magic of a coherent society’s perception of holding a group together, results in ‘familial” patterns, whereas a disintegrated culturally broad family , as illustrated by a famous photographer post WWII, enlarges the scope of the ‘familial’ to connote ‘familiarity” more globally , or maybe such more closely aligned cohesion SHOULD become more available in a modern society.

This question rings truer, if, the socioeconomic borders can be seen in terms bounderies on an individual level, and such already happening, may only be thought with virtual certainty nowedays.

This is why exclusion only widens bounderies, whereas the risk is that spaced out bounderies mixed with intensive work done to narrow and overlap them, could cause immeasurable results.

The necessary faith that progress has to sustain as it evolves commensurate with signs that it becomes of value more to social rather than individual psychology, requires that both be used, virtually unnoticed, ?

Maybe using a pseudo-patient client, in order to facilitate the relative relationship, helps.

That was overtly done when the Minnesota multiphase study done, with grad students, not disclosing their standing took part in a group consisting with senior high school students at the high school instituted as a special, subset of the school of education there.

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But not to drift away from the ‘participation mystique’ a quasi , not too phenomenological concept related to early groups’ attempt to create magic , even witchcraft, as a punishing tool for familial members gone astray, the thing is, that such practices were not recognized in the days when auto dafe types of scourging were practiced as matter of course.

Ironically the cultural behemoths of the West, was wan over the East’s severely lagged behind colonially repressed stage, up to and including the present.

I don’t understand how existentialism could be a borderline condition, since the idea in existentialism is that a person will create their essence over their lifetime and it will never truly be finished or fully formed. This goes hand in hand with James Hillman’s idea of the character in a human being, which develops over time - perhaps most significantly at the end of life.

True but, the prior view still sustained concerns the significance of the later developed ‘esse est percipii’. The conflation -conflexion probably signifies the growing:ebbing contension
of seeking a cure.

I was analyzed by a Dr. Moakanin, Radmilla, and her contension was that bounderies are sinking alongside the reductive phenomenally reduced social gestalt and so, that the existential connection to meaning can be reconnected, or, something like that.

This may mean different things to different people within variable contexts, to some it approaches criticality.

PS: my use of ‘Gestalt may have to be altered, because it’s merely an idea that occurred as perhaps pertinent.

Just a comment:

Just found this:

“ What Is Gestalt Psychology? Theory, Principles, & Examples

By

Nathalia Bustamante

Updated on

September 7, 2023

Reviewed by

Saul Mcleod, PhD

&

Olivia Guy-Evans, MSc

On This Page:

• What Does Gestalt Mean?
• How the Gestalt Approach Formed?
• Gestalt Psychologists
• Gestalt principles
• Applications of Gestalt
• Gestalt Legacy

Key Takeaways

• Gestalt psychology is a school of thought that seeks to understand how the human brain perceives experiences. It suggests that structures, perceived as a whole, have specific properties that are different from the sum of their individual parts.
• For instance, when reading a text, a person perceives each word and sentence as a whole with meaning, rather than seeing individual letters; and while each letterform is an independent individual unit, the greater meaning of the text depends on the arrangement of the letters into a specific configuration.
• Gestalt grew from the field of psychology in the beginning of the 19th Century. Austrian and German psychologists started researching the human mind’s tendency to try to make sense of the world around us through automatic grouping and association.
• The Gestalt Principles, or Laws of Perception, explain how this behavior of “pattern seeking” operates. They offer a powerful framework to understand human perception, and yet are simple to assimilate and implement.
• For that reason, the Gestalt Laws are appealing not only to psychologists but also to visual artists, educators and communicators.”

So, there is relevance to the OP, since as phenomenal reduction goes hand in hand with neurologically narrowing synaptic processes, the inference is clear, that ‘eidectic’ reduction is an axiomatic process.