Application of Artificial Intelligence in Mental Health ( Presentation )

Application of Artificial Intelligence in Mental Health ( Presentation )

By Dr Ruwan M Jayatunge, M.D. PhD 

LINK ;  https://odysee.com/@LearnHub:5/Application-of-Artificial-Intelligence--in-Mental-Health:d

Immanuel Kant on Mental Disorders

 

 

 Dr.  Ruwan M Jayatunge, M.D. PhD

Immanuel Kant's exploration of mental disorders is extensively articulated in his later work, Anthropology from a Pragmatic Point of View (1798). Unlike the predominant medical or biological perspectives of his era, Kant adopted a pragmatic approach, emphasizing the impact of mental illness on an individual's cognitive and moral agency rather than merely its physiological origins.

His philosophy underscores the importance of self-understanding and resilience in the face of psychological challenges. For Kant, a sound mind is characterized by the harmonious functioning of the three faculties—cognition, feeling, and desire—under the guidance of reason. Disruption in this balance, where one faculty becomes dysfunctional or unruly, is what he identifies as the root of mental illness.

Kant's perspective on mental illness is a philosophical rather than solely a medical issue, emphasizing the mind's failure to adhere to its own logical and judgmental norms. He offers profound insights into the essence of mental disorders, suggesting that individuals bear some responsibility for their mental well-being, even as he recognizes that certain conditions may be hereditary or beyond cure.

Kant identifies the "only universal characteristic of madness" as the substitution of shared, rational reasoning with an individual's private logic. He categorizes mental pathologies through a tripartite framework encompassing cognition, feeling, and desire, distinguishing between weaknesses (deficiencies) and illnesses (active derangements). In his view, the philosopher, as an expert in reason, is best equipped to assess the nature of madness, which he sees fundamentally as a breakdown of rational thought.

Kant’s theory of mental disorder is a sophisticated philosophical framework defining mental illness as a breakdown of the conditions for objective experience (Frierson, 2009).  Kant argued that mental disorder is the transition from "common sense"   to a "private sense." For Kant, "common sense"   is a normative tool for testing the truth of our perceptions and judgments against the world. Kant defined a healthy mind not by the absence of biological disease, but by its normative functioning—specifically, its ability to align with the universal rules of logic and a shared social reality.

Kant explicitly stated that madness can be hereditary, referring to "germs of madness" that develop alongside physical reproduction. He believed certain physical states, such as issues with the digestive system or a naturally "melancholy" temperament, could make an individual susceptible to mental derangement. Kant argued that nature might provide the "predisposition" for illness, social life, and personal habits, which often act as the catalysts. He stated that societal pressure could break the natural balance of the mind’s faculties. Kant emphasized that even a sound intellect can fall into illness because human reason is fragile and depends on constant social communication to remain healthy.

Kant indicated a profound connection between mental illness and the historical evolution of society (Falcato, 2025). This indicates that Immanuel Kant did not view mental illness merely as a biological malfunction. Kant's assertion that humans possess an inherent inclination toward social interaction, or sociability, alongside a simultaneous tendency to seek isolation and act in self-interest, creates a psychological conflict.

As society progresses, it generates artificial needs that can lead to mental strain. Kant discussed issues such as hypochondria and mood disorders, arguing that culture plays a role in shaping and moralizing human behaviour. He suggested that human nature inherently resists societal constraints, which in turn exerts pressure on the mind. Kant posited that as society progresses towards greater civilization and intelligence, individuals become more susceptible to mental anxieties, a condition he referred to as hypochondria, as well as various cognitive disorders.

Van den Berg (2025) highlights that Kant's theory of mechanical explanation remains relevant and aligns with contemporary mechanistic paradigms.  It provides a robust philosophical framework for the current biological turn in psychiatry and neuroscience. Kant strongly believed that the mind must be studied through its physical manifestation. Mental health professionals today assert that mental disorders stem from dysfunctions within brain circuits. This is a direct application of the Kantian mechanical explanation.

Kant rejected the binary choice of viewing madness as either purely a spiritual/moral failing or purely a biological disease (Polianskii, 2023). However, Kant insisted that the symptom itself is a disorder of judgment and reason. Kant adopted a moderate stance: Madness is a medical problem in its origin (requiring a physician for the body), but it is a philosophical problem in its manifestation (requiring a rational approach for the mind).

Kant’s "tripartite psychology" identifies specific failures of the mind that mirror modern psychotic symptoms. For Kant, a healthy mind is one that successfully synthesizes sensory data into a coherent experience of reality (Annett, 2023). Therefore, "mental dysfunction" is not just behaving oddly, but a structural failure of cognition—the mind's inability to perform the necessary "synthesis" to construct a stable, shared reality. Kant argued that true mental illness (dysfunction) occurs when the mind steps outside the "bounds of sense"—producing thoughts that have no possible connection to objective experience.

Kant’s classification of mental illness extends beyond individual health into the realms of public order and legal accountability (Ferrara, 2022). Kant used mental illness to define the boundaries of legal agency. A person suffering from a "malady of the head" is classified as "incapable”, meaning they lose the legal standing to represent themselves in court or enter into contracts. Kant argued that because a mentally ill person is governed by a "private sense" rather than universal reason, their actions are not "free" in the moral sense. He emphasized that they cannot be punished for crimes in the same way as a rational citizen, as they lack the capacity to recognize the law they have broken.

Kant's work from 1798 serves as a pivotal link between the traditional, often supernatural interpretations of mental illness and the emerging framework of modern medical psychiatry. Kant should be seen as a forerunner of the trends in modern psychiatry (Tényi, 2019).  Kant was truly a visionary for his era. During his lifetime, mental illness was frequently seen as a result of demonic possession or a moral shortcoming. In such a rudimentary understanding of mental health, Kant's progressive views on the subject were remarkably advanced, reflecting a deeper insight into the complexities of the human mind.

  

References

Annett, N. (2023). The concept of mental dysfunction: A Kantian critique [Doctoral thesis, University of East Anglia]. UEA Digital Repository. https://ueaeprints.uea.ac.uk/95747/1/Final%20copy%20-%202023AnnettNBPhD.pdf

Falcato, A. (2025). Kant’s early diagnosis: The maladies of the head as a cultural phenomenon. Philosophy Today, 69(1), 131–147. doi.org.

Ferrara, I. (2022). The political dimension of pathology: Kantian mental illnesses between fragility, freedom, and imputation. Estudos Kantianos, 10(1), 119–138. doi.org.

Frierson, P. (2009). Kant on mental disorder: Part 1. An overview. History of Psychiatry, 20(3), 267–289. doi.org.

Polianskii, D. V. (2023). Kant's concept of madness, psychiatry and anti-psychiatry. SHS Web of Conferences, 161, 07007. doi.org.

Tényi T. (2019).  [Immanuel Kant's concept of mental disorders]. Psychiatr Hung. 2019;34(3):325-326. Hungarian. PMID: 31570664.

Van den Berg, H. (2025). Kant’s essentialism and mechanism and their relevance for present-day philosophy of psychiatry. European Journal for Philosophy of Science, 15(1), Article 7. doi.org.

Do the Buddhist Jataka tales Describe the Disorders Found in the DSM?

 

 

Dr. Ruwan M Jayatunge, M.D. PhD

Buddhist Jataka tales are a rich collection of fables that encompass a total of 550 narratives, each designed to impart moral lessons and illustrate the virtues of perfection. These narratives were gathered and documented during the period spanning from 300 BCE to 400 CE.

Buddhist Jataka tales serve as a profound repository of narratives that can be likened to an ancient diagnostic manual, akin to a historical version of the DSM (Diagnostic and Statistical Manual of Mental Disorders), offering insights into various mental ailments and emotional conditions. (The Diagnostic and Statistical Manual of Mental Disorders (DSM) is published by the APA, or the American Psychiatric Association, and it provides broad symptomatology and standard criteria for the classification of mental disorders. It has been considered the Bible of psychiatry.

The Jātaka tales made their way into Europe at the close of the medieval era through Arab intermediaries, subsequently being translated into major languages such as Greek, Spanish, German, Italian, French, and English. T.W. Davids, a British scholar and expert in Pāli and Indology, noted that these Buddhist Jātaka stories significantly influenced Western fables and narratives. Professor E. B. Cowell, Professor of Sanskrit in the University of Cambridge, brought out the complete edition of the Jātaka stories between 1895 and 1907.

Buddhist Jataka tales explore a range of mental health issues, including neurodevelopmental disorders, schizophrenia and other psychotic disorders, as well as bipolar and related conditions. They also address depressive and anxiety disorders, obsessive-compulsive disorders, and those related to trauma and stress. Additionally, the tales delve into dissociative disorders, somatic symptom disorders, feeding and eating disorders, sleep-wake disorders, and substance-related and addictive disorders. Furthermore, they encompass neurocognitive disorders, personality disorders, and issues related to disruptive, impulse-control, and conduct disorders.

Two significant works explore the Buddhist Jataka tales and their connection to DSM-based mental health issues: "Psychiatric Aspects of Jataka Stories" by Dr. D.V.J. Harischandra and "Psychological Aspects of Buddhist Jātaka Stories" by Dr. Ruwan M. Jayatunge. These texts provide an in-depth analysis of the mental ailments outlined in the DSM as they relate to the narratives found in the Jataka tales.

In this context, Dr. Timothy Ness poses a significant inquiry: Did ancient Buddhist tales foreshadow the DSM-5? The Jataka tales narrate essential stories that can be compared to various disorders outlined in the DSM, such as hysteria, sexual dysfunction, gender dysphoria, paraphilias, substance abuse, personality disorders, psychosis, schizophrenia, depression, autism, and even disruptive mood dysregulation disorder and intermittent explosive disorder. Rolf B. Gainer, PhD, suggests that Jātaka tales were designed to shed light on human nature and to deepen the understanding of the thought processes and behaviours that contribute to psychological distress.

The Jātaka Tales depict various characters exhibiting a range of psychotic behaviors. One notable example is the Labha-Garu Jātaka, which portrays an individual displaying signs of insanity. In these narratives, the term "Umathu" is employed to describe such madness, highlighting characteristics like abnormal conduct, a disconnection from reality, and flawed reasoning and decision-making. The Jātaka Tales serve as illustrative cases of psychotic behaviour, providing insight into the complexities of mental disturbances.

Numerous Jataka tales illustrate the clinical symptoms of depression. In the Assaka Jātakaya, a king falls into a deep depression following the death of his queen. The storyteller provides a vivid account of the king's emotional turmoil, aligning closely with contemporary DSM criteria for depression. After the queen's passing, the king is engulfed in profound sorrow, which seems unending, leading to a disinterest in his royal duties. Similarly, in the Panditha Jātakaya, King Vasudeva succumbs to depression after the loss of his son, highlighting the pervasive impact of grief on mental health.

The Chethiya Daddara Jātaka narrative depicts a monk suffering from Intermittent Explosive Disorder, characterized by his propensity for violent outbursts triggered by minor provocations. This monk frequently resorts to both verbal and physical abuse against his fellow monks, creating a toxic environment that significantly disrupts the community. His uncontrollable rage not only harms those around him but also poses serious challenges to the harmony and stability of monastic life.

The Ummaga Jātakaya tells the story of Count Gorimannda, who experiences mental retardation characterized by a lack of social and emotional reciprocity, poor motor coordination, excessive salivation, and atypical speech patterns. Similarly, the Achari Jātakaya and Nangulisa Jātakaya also depict characters with mental retardation, highlighting cognitive delays, limited intellectual capabilities, and difficulties in social adaptation. These narratives provide insight into the challenges faced by individuals with such conditions.

The Jātaka tale reveals a remarkable story of a young prince, Themiya, who exhibits behaviors associated with autism as a means to outsmart the king and the royal physicians. Disillusioned by his father's oppressive rule and the suffering of the subjects, Themiya seeks to distance himself from the kingdom. In his quest for escape, he displays typical autistic traits, such as avoiding eye contact, failing to engage in social interactions, and ignoring those around him. Through these behaviors, the little prince cleverly crafts a facade that allows him to break free from the constraints of his royal life.

The Thila Mutti Jātakaya, part of the Jātaka tales, narrates the story of a prince exhibiting traits associated with conduct disorder. He frequently disregards societal norms, displaying temperamental outbursts and aggressive tendencies. When his mentor reprimands him for his theft, the prince reacts with intense anger and a vengeful resolve against the teacher.

The Jātaka tales provide a nuanced exploration of various psychological conditions through their characters. In the Dummbala Katta Jātakaya, a monk exhibits symptoms consistent with PTSD, including fear, flashbacks, hyperarousal, avoidance, and exaggerated startle responses. The Chula Panthaka Jātaka addresses learning disabilities, while the Kudhala Jātakaya tells the story of an individual fixated on a mammoty, illustrating obsessive behavior. The Kusa Jātakaya delves into body dysmorphic disorder, and the Maha Supina Jātakaya presents a clear case of sleep terror disorder. Additionally, the Surapana, Punna Pathi, and Bddraghataka Jātakas highlight health and behavioral issues linked to alcoholism. The Darmadavaja Jātaka reveals a tragic narrative of a king suffering from alcohol-induced psychosis, culminating in the horrific act of killing his infant son and compelling the royal chef to prepare the child's flesh. Lastly, the Thakari Jātaka features Thundila, a pathological gambler, further illustrating the diverse psychological themes woven throughout these ancient stories.

The character Pandit Kavinda in the Ummaga Jātakaya narrative appears to experience Dissociative Trance Disorder, specifically a possession state that manifests monthly during full moons. During these episodes, he loses both bodily control and consciousness. The Jātaka tales further explore various psychological conditions, such as the young man Pinguthara, who displays clear signs of Hypoactive Sexual Desire Disorder. Another character, Kema, illustrates the concept of fetishism, while the Maha Kunala Jātakaya features Princess Krishna, who exhibits traits suggestive of Nymphomania. The story of Kundala Keshi introduces the Bonnie and Clyde Syndrome, depicting a wealthy girl drawn to a criminal. In the Bahiya Jātaka, a voyeuristic king finds sexual gratification through observing a woman in private moments. Additionally, Queen Mallika in the Jātaka tales demonstrates Zoophilia through her sexual encounter with an animal. Lastly, the Andha Butha Jātakaya presents a young wife who derives sadistic pleasure from physically and emotionally humiliating her blindfolded husband while engaging with her lover.

Buddhist Jataka tales explore a wide range of mental health issues, presenting various case studies that illustrate the impact of these ailments on individuals, their families, and society at large. These narratives not only depict behavioral patterns associated with mental challenges but also convey moral lessons and compassionate insights related to these experiences. Through storytelling, the Jataka tales offer a profound understanding of the human condition and the interconnectedness of personal struggles and communal well-being.

The impact of Buddhist Jataka tales is profound and far-reaching. For centuries, these narratives have fostered a compassionate perspective towards individuals experiencing mental illness. In stark contrast, during the medieval period in Europe, those deemed mentally ill often faced brutal treatment, including execution by burning, as they were wrongly accused of being in league with Satan. However, in regions influenced by the teachings of the Jataka tales, such inhumane acts were notably absent

Buddhist Jataka tales present ancient narratives that intriguingly align with modern psychological principles, particularly those outlined in the Diagnostic and Statistical Manual of Mental Disorders (DSM). These stories, rich in moral and ethical lessons, offer insights into human behavior and mental states, reflecting themes that resonate with contemporary understandings of psychological conditions. By exploring the complexities of the human experience, the Jataka tales serve as a bridge between ancient wisdom and current psychological frameworks, highlighting the timeless nature of mental health issues.

 

 

 

 

Does Donald Trump embody the Nietzschean concept of Overman?

 

 

Dr. Ruwan M Jayatunge 

The question of whether Donald Trump embodies Friedrich Nietzsche's concept of the Übermensch, or the Overman, invites a complex analysis of both Nietzschean philosophy and Trump's public persona.

Friedrich Nietzsche introduced the concept of the Overman primarily in his philosophical novel Thus Spoke Zarathustra. The Overman is in a state of perpetual self-mastery, continually striving to transcend human limitations and internal obstacles. The Overman does not look to external religious or societal codes but instead acts as a "poet of his life," establishing independent principles. He does not follow Slave Morality but has his own Master Morality. The Overman is a radical self-legislator who creates their own morals. He is a radical value creator.  He categorically denies societal "herd" morality. He is a "sovereign individual" who has completely liberated himself from external authority. He derives his own laws and rights.

In many ways, Trump’s approach to leadership and public discourse reflects a rejection of traditional political decorum, often positioning himself as a figure who defies established norms and challenges the status quo. His unapologetic self-promotion and ability to galvanize a devoted following can be seen as a manifestation of the Overman’s characteristics, as he often prioritizes personal ambition and charisma over collective consensus.

Over the years, Donald Trump has made a series of radical decisions that have significantly influenced both domestic and international landscapes. Throughout his political career, Donald Trump has made a series of bold and often controversial decisions that suggest a desire to position himself as a figure of exceptional authority and influence, akin to the concept of an "overman." Trump's consistent flouting of established diplomatic norms underscores his belief in his exceptional capacity to transform global politics through personal charm and direct interaction, suggesting that he operates by his own set of rules.

Donald Trump's interest in intervening in Venezuela and his controversial proposal to acquire Greenland illustrate his broader ambition to assert dominance on the global stage. These actions reflect a desire not only to expand American influence but also to position himself as a formidable leader capable of reshaping international relations.

The transformation of Donald Trump into a figure often described as an "overman" can be traced back to a complex interplay of childhood experiences and psychological factors. Growing up in Queens, New York, Trump was the fourth of five children in a family led by a domineering father, Fred Trump, who instilled in him a relentless drive for success and a competitive spirit. This environment fostered a sense of entitlement and a belief in his own superiority, which would later manifest in his business ventures and political aspirations.

Donald Trump's personal family tragedy prompted him to adopt a more dominant persona like " overman". Donald Trump's older brother, Fred Trump Jr., struggled with alcoholism, which ultimately led to his untimely death. This tragic experience left a significant psychological impact on Trump, shaping his worldview and personal ambitions. Unbeknownst to him, the memory of his brother's struggles serves as a constant reminder of the dangers of addiction and failure. As a result, Trump has been driven to avoid repeating those mistakes, channelling his energy into a relentless pursuit of success and self-improvement. This quest for excellence can be seen as an unconscious effort to transcend the limitations that plagued his brother, as he strives to embody an idealized version of himself, often referred to as the "overman."

However, this comparison is not without its critiques; Nietzsche's Overman is also a figure of profound creativity and philosophical depth, qualities that some argue are not fully embodied in Trump's rhetoric or policies.

Despite his prominence in American politics, Donald Trump does not embody the characteristics typically associated with an archetypal overman. An overman, as conceptualized by philosophers, often possesses exceptional qualities such as profound wisdom, moral integrity, and an unwavering commitment to the greater good. In contrast, Trump has frequently been criticized for his impulsive decision-making, lack of depth in policy understanding, and a tendency to prioritize personal interests over collective welfare.

එච්.සී.පී.බෙල්

එච්.සී.පී.බෙල් ( Harry Charles Purvis Bell ) බ්‍රිතාන්‍ය ලංකාවේ (Ceylon) ප්‍රථම පුරා විද්‍යා කොමසාරිස්වරයා විය. මෙරට පැරණි ස්මාරක ආරක්‍ෂා කිරීම හා සංරක්‍ෂණය කිරීම සඳහා ප්‍රාථමික ගවේෂණ කටයුතු රාශියක් බෙල් විසින් කරනු ලැබුවා. වර්‍ෂ 1895 වසරේ ආරම්භ කරන සිගිරිය ආශ්‍රිත කැණීම්වලින් ගල පාමුල පිරී තිබූ පස් ඉවත් කර සිංහ පාදය පාදා ගැනීම ඔහු විසින් කල සේවයක්. ඔහු මිය යන්නේ 1937 වසරේ. H.C.P බෙල් යනු ශ්‍රී ලංකාවේ පුරා විද්‍යාවට ඉමහත් සේවයක් කල අයෙක්. පසුව ලංකාවේ මෝඩ කොස්න්පිරසි තියරිකාරයන් බෙල් සීගිරියේ රහස් දොරටුවක් සොයා ගත්තා , රන් මුතු මැනික් නැව් වලින් එංගලන්තයට යැව්වා යනාදී වශයෙන් කතා ගෙතුවා. පුරා විද්‍යාව යන්තමින් කට ගා ගත් කොටස් බෙල් පිලිබඳ සෙන්සේෂනල් කතා නිර්මානය කොට විචාර බුද්ධිය අඩු කොටස් වලට ත්‍රිල් එකක් දුන්නා. මට පසුගිය වසරේ බෙල් ගේ මුණුපුරා ක්ලිෆඩ් බෙල් හමු වුනා. ඔහු ඉන්නේ ඕස්ට්‍රේලියාවේ. තම සීයා වූ H.C.P බෙල් ගෙන් ශ්‍රී ලංකාවට සිදුවූ සේවය අවතක්සේරු කොට ඔහු පිලිබඳ අසත්‍ය කටකතා නිර්මානය කිරීම පිලිබඳ ඔහු දැඩි කනසල්ල පල කලා. පුරා විද්‍යාව පිලිබඳ ප්‍රමුඛයන් පවා මේ කටකතා තමන් ගේ දැනුමෙන් නිශ්ප්‍රභ කලේ නෑ. මොකද ඔවුන් පවා බොරුව මත පදනම් වූ ජනප්‍රිය මතවාද වලට චැලෙන්ජ් කරන්න බයයි.