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Mental Health and Wellbeing in the Anthropocene pp 21–57Cite as

Palgrave Macmillan

The Material (Re)Turn—to Mental Health

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Abstract

This chapter describes the theoretical thread that weaves through the story—a move to an ontology of becoming and process-relational philosophy—and unpacks how traditional and contemporary philosophies such as, posthumanism, animism, externalism and new materialisms are reshaping the environmental humanities. In turn, these ‘ontologies of immanence’ can restyle current thinking in the field of mental health and wellbeing, as recent ground-breaking work on ‘assemblages of health’ suggests.

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Notes

  1. 1.

    ‘The concept ‘haecceity’ is taken from the medieval philosopher Duns Scotus to mean a “nonpersonal individuation of a body” (Bonta & Protevi, 2004, p. 94; Mcphie, 2014, n.p.) or a thing’s thisness as opposed to a quiddity—a thing’s whatness.

  2. 2.

    Maggie MacLure (2013) defines post-structuralism as ‘an opposition to the rationalist, humanist worldview that is the (continuing) legacy of the seventeenth-century “Enlightenment” […] asserting that truths are always partial, and knowledge always “situated”—in other words, produced by and for particular interests, in particular circumstances, at particular times […] poststructuralism decentres and dis-assembles the humanist subject—the thinking, self-aware, truth-seeking individual (“man”), who is able to master both “his” own internal passions, and the physical world around him, through the exercise of reason’ (p. 167).

  3. 3.

    Object Oriented Ontology (OOO) was born on the back of Bogost, Harman, Bryant, Meillassoux and Morton and argues that objects, in whatever form they take, are mutually autonomous and epistemologically inaccessible.

  4. 4.

    Following Iovino and Oppermann’s recent work, ‘Material ecocriticism is the study of the expressive dynamics of nature’s constituents, or narrative agencies of storied matter at every scale of being in their mutual entanglements. It seeks to explore the narrative dimension of the material world in terms of the stories embodied in material formations’ (Oppermann, 2013, p. 57).

  5. 5.

    Feminist new materialisms focus on ‘how the forces of matter and the processes of organic life contribute to the play of power or provide elements or modes of resistance to it’ (Frost, 2011, p. 70). It is neither anti-biological nor does it turn to biology as the master plan, dismissive of other onto-epistemologies (Ahmed, 2008; Hinton & van der Tuin, 2014; Sullivan, 2012). Taylor and Ivinson (2013) point out that ‘“new” material feminisms displace the human as the principal ground for knowledge […] and accepts that matter is alive’ (p. 666). There is a ‘priority given to difference, entanglement and undecidability’ as it challenges ‘the distance, separation and categorical assurance that shores up the self-mastery of the oedipal (male) subject of humanism’ (MacLure, 2015, p. 5).

  6. 6.

    ‘Topology focuses on the […] inherent connectivity of objects while ignoring their detailed form. Because of this abstraction from the detailed form, it is possible to define the “objects” of topology as “topological spaces”’ (Braungardt, 2016, para. 3).

  7. 7.

    I say ‘his’ on purpose due to the ‘humanistic arrogance of continuing to place Man at the centre of world history’ (Braidotti, 2013, p. 23).

  8. 8.

    In How To Do Things with Words, Austin objected to ‘the logical positivists’ focus on the verifiability of statements’ and so ‘introduced the performative as a new category of utterance that has no truth value since it does not describe the world, but acts upon it—a way of “doing things with words”’ (Hall, 2000, p. 184). For example, Butler’s (1990) notion of ‘performativity’ attends to the capacity of communication and speech to perform and even define identity as there is no pre-discursive identity. ‘[E]ven our understanding of biological sex is discursively produced. This perspective puts more weight on the speech event itself, requiring us to examine how speakers manipulate ideologies of feminine and masculine speech in the ongoing production of gendered selves’ (Hall, 2000, p. 186).

  9. 9.

    Rhizomes are horizontal root structures of plants (e.g. turmeric or ginger).

  10. 10.

    ‘If what you are trying to explain is a given piece of behavior, such as the locomotion of the blind man, then for this purpose, you will need the street, the stick, the man, the street, the stick, and so on, round and round’ (Bateson, 2000, p. 459).

  11. 11.

    See Ingold’s (2011) ‘When ANT meets SPIDER’ for an in-depth critique of Latour’s Actor Network Theory.

  12. 12.

    ‘[R]elations of exteriority imply that the properties of the component parts can never explain the relations which constitute the whole’ (de Vega, n.d., p. 10).

  13. 13.

    ‘Striated space’ is a Deleuzian term that infers many points of metric reference (dot-to-dot) and is formulated on an optic grid pattern. Striation produces homogeneity and is negatively motivated by anxiety (Deleuze & Guattari, 2004). Conversely, ‘smooth space’ is haptic, formless and vectorial.

  14. 14.

    ‘The body-with-organs is the focus for economic and political activity, for the disciplines of modernity and for the stratification of society by gender, ethnicity and age’ (Fox, 2011, n.p., emphasis added).

  15. 15.

    ‘The body-without-organs emerges from a sea of relations that may be physical, psychological or cultural. This approach decentres the biological aspects of embodiment, while retaining biology and physicality as a (necessary but not privileged) component of the body’ (Fox, 2011, n.p., emphasis added).

  16. 16.

    An ecotone is the transitional terrain between/joining two biomes.

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    Jamie Mcphie

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Mcphie, J. (2019). The Material (Re)Turn—to Mental Health. In: Mental Health and Wellbeing in the Anthropocene. Palgrave Macmillan, Singapore. https://doi.org/10.1007/978-981-13-3326-2_2

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