Self-disorder

A self-disorder, also called ipseity disturbance, is a psychological phenomenon of disruption or diminishing of a person's sense of minimal (or basic) self. The sense of minimal self refers to the very basic sense of having experiences that are one's own; it has no properties, unlike the more extended sense of self, the narrative self, which is characterized by the person's reflections on themselves as a person, things they like, their identity, and other aspects that are the result of reflection on one's self. Disturbances in the sense of minimal self, as measured by the Examination of Anomalous Self-Experience (EASE), aggregate in the schizophrenia spectrum disorders, to include schizotypal personality disorder, and distinguish them from other conditions such as psychotic bipolar disorder and borderline personality disorder. A self-disorder, also called ipseity disturbance, is a psychological phenomenon of disruption or diminishing of a person's sense of minimal (or basic) self. The sense of minimal self refers to the very basic sense of having experiences that are one's own; it has no properties, unlike the more extended sense of self, the narrative self, which is characterized by the person's reflections on themselves as a person, things they like, their identity, and other aspects that are the result of reflection on one's self. Disturbances in the sense of minimal self, as measured by the Examination of Anomalous Self-Experience (EASE), aggregate in the schizophrenia spectrum disorders, to include schizotypal personality disorder, and distinguish them from other conditions such as psychotic bipolar disorder and borderline personality disorder. The minimal self has been likened to a 'flame that enlightens its surroundings and thereby itself.' Unlike the extended self, which is composed of properties such as the person's identity, the person's narrative, and other aspects that can be gleaned from reflection, the minimal self has no properties, but refers to the 'mine-ness' 'given-ness' of experience, that the experiences are that of the person having them in that person's stream of consciousness. These experiences that are part of the minimal self are normally 'tacit' and implied, requiring no reflection on the part of the person experiencing to know that the experience is theirs. The minimal self cannot be further elaborated and normally one cannot grasp it upon reflection. The minimal self goes hand-in-hand with immersion in the shared social world, such that 'he world is always pregiven, ie, tacitly grasped as a self-evident background of all experiencing and meaning.' This is the self-world structure. De Warren gives an example of the minimal self combined with immersion in the shared social world: 'When looking at this tree in my backyard, my consciousness is directed toward the tree and not toward my own act of perception. I am, however, aware of myself as perceiving this tree, yet this self-awareness (or self-consciousness) is not itself thematic.' The focus is normally on the tree itself, not on the person's own act of seeing the tree: to know that one is seeing the tree does not require an act of reflection. In the schizophrenia spectrum disorders, the minimal self and the self-world structure are 'constantly challenged, unstable, and oscillating,' causing anomalous self-experiences known as self-disorders. These involve the person feeling as if they lack an identity, as if they are not really existing, that the sense of their experiences being their own (the 'mine-ness' of their experiential world) is failing or diminishing, as if their inner experiences are no longer private, and that they don't really understand the world. These experiences lead to the person engaging in hyper-reflectivity, or abnormally prolonged and intense self-reflection, to attempt to gain a grasp on these experiences, but such intense reflection may further exacerbate the self-disorders. Self-disorders tend to be chronic, becoming incorporated into the person's way of being and affecting 'how' they experience the world and not necessarily 'what' they experience. This instability of the minimal self may provoke the onset of psychosis. Similar phenomena can occur in other conditions, such as bipolar disorder and depersonalization disorder, but Sass's (2014) review of the literature comparing accounts of self-experience in various mental disorders shows that serious self-other confusion and 'severe erosion of minimal self-experience' only occur in schizophrenia; as an example of the latter, Sass cites the autobiographical account of Elyn Saks, who has schizophrenia, of her experience of 'disorganization' in which she felt that thoughts, perceptions, sensations, and even the passage of time became incoherent, and that she had no longer 'the solid center from which one experiences reality', which occurred when she was 7 or 8 years old. This disturbance tends to fluctuate over time based on emotions and motivation, accounting for the phenomenon of dialipsis in schizophrenia, where neurocognitive performance tends to be inconsistent over time. The disturbance of the minimal self may manifest in people in various ways, including as a tendency to inspect one's thoughts in order to know what they are thinking, like a person seeing an image, reading a message, or listening closely to someone talking (audible thoughts; or in German: Gedankenlautwerden). In normal thought, the 'signifier' (the images or inner speech representing the thought) and the 'meaning' are combined into the 'expression', so that the person 'inhabits' their thinking, or that both the signifier and the meaning implicitly come to mind together; the person does not need to reflect on their thoughts to understand what they are thinking. In people with self-disorder, however, it is frequently the case that many thoughts are experienced as more like external objects that are not implicitly comprehended. The person must turn their focus toward the thoughts to understand their thoughts because of that lack of implicit comprehension, a split of the signifier and the meaning from each other, where the signifier emerges automatically in the field of awareness but the meaning does not. This is an example of the failing 'mine-ness' of the experiential field as the minimal self recedes from its own thoughts, which are consigned to an outer space. This is present chronically, both during and outside of psychosis, and may represent a middle point between normal inner speech and auditory hallucinations, as well as normal experience and first-rank symptoms. They may also experience uncontrolled multiple trains of thought with different themes simultaneously coursing through one's head interfering with concentration (thought pressure) or often feel they must attend to things with their full attention in order to get done what most people can do without giving it much thought (hyper-reflectivity), which can lead to fatigue. The EASE is a semi-structured interview that attempts to capture the extent of the mainly non-psychotic self-disorders experienced by the person. It is divided into 5 broad sections: Cognition and stream of consciousness, which covers disturbances in the flow of thoughts and experiences, and includes such self-disorders as 'thought pressure', an experienced chaos of unrelated thoughts, 'loss of thought ipseity', a sense as if the person does not own their thoughts (but not to the level of psychosis), and 'spatialization of experience', which is where the person experiences their thoughts as if they occurred within a space; self-awareness and presence, which deals with dissociative experiences of the self and world as well as a tendency toward intense reflection, in addition to a declining understanding of how to interact with others and the world called 'perplexity' or 'lack of natural evidence'; bodily experiences, which deals with alienating experiences of the body as well as with 'mimetic experiences', the sense of a person that if they move, pseudo-movements of other, unrelated objects are experienced; demarcation/transitivism, which covers specific disturbances in the person's ego boundaries such as the person confusing their own thoughts, ideas, and feelings for that of their interlocutor; and existential reorientation, which refers to changes in the person's experience of the world that reflect the effect of self-disorders on the person's worldview. A large number of these items have affinities with the basic symptoms The EASE, and pre-EASE studies attempting to assess basic self-disturbance, has been found in studies to discriminate between people on the schizophrenia spectrum, and those with psychotic bipolar disorder or borderline personality disorder. The EASE has been found to have good reliability, meaning that when 2 clinicians do the assessment, they draw roughly the same conclusions. The items on the EASE were compared against the accounted experiences of depersonalization disorder, finding many affinities, but also differences, reflecting namely the failing sense of 'mine-ness' of the experiential world and a tendency to confuse the self with the world, others, or both.