MAPPING THE ETHICS OF SUICIDE PREVENTION:

BEYOND CONTAINMENT1.

Raúl Santana. Universidad de Guadalajara. Guadalajara, Jalisco. México.

dragonia77@hotmail.com

ABSTRACT.

This is a theoretical proposal for revision on a form of ethics (the good

way) whose counterpart in the field of some professional practices
and social actions related to phenomena such as suicide, creates
certain practical consequences: sham, betrayal and forcing of the
unnamable. Faced with this, prepend a form of ethics (of a process of
truth), which arises from re- formulate the thought in a specific way of
perceiving situations and generate action: Event, Fidelity, and Truth.
Based on the idea of the philosopher Alain Badiou, I will initiate this
dialogue to think of a suicide prevention that seeks to understand and
not only to contain, to accommodate specific research and open to
individuals who experience these events.

Key words: abstract vs. a process of truth, perceptions, and actions.

1
Presented as free oral work at the - XXV Congress on Suicide Prevention of the International
Association for Suicide Prevention (IASP) -. Montevideo, Uruguay. October 30-2009.
INTRODUCTION.

Nothing, not even the image of a corpse, helping to make us modest.

Emil Cioran. Desgarradura

In this work, I wonder why the issue of suicide prevention is still considered
an ethical issue, which positions suicide as a philosophical theme. With this
treatment to allude to that for many the progress made and the devices to contain,
the size of the intervention was not as settled in there, because ethics suggests
thinking of the subject, as someone who is possibly facing a debate: continue?,
before and after the restraint. Imagined scenarios from circulating elements of
prevention especially in the media, and which are often the link between suicidal
and institutions. Fearing that the one part, which means prevention practice could
become monotonous, standardized, and joyfully routine in places where they are
several years to implement it, or otherwise empty practice, copied and transferred
without further from other contexts, to where it begins to intervene as it is
Guadalajara Mexico. Instead I come from and where only six years ago that there
is a prevention network.

The work of philosopher Alain Badiou, suggested the application of some concepts
that could be attracted to the situation of the suicidal act is intended as the subject
of that act. Especially where a critique of the "ideology of human rights", "The ethic
of absolute good" and "The current nihilism on ethics" criticism that has been
described as provocative, but allows "think again." I decided to develop this work
from an outline of several questions which included responses of different types.
The first one:
DOES IT HAVE ETHICAL IMPLICATIONS THE SUICIDE PREVENTION?

Option 1): If you answered that suicide is a problem of public health. The answer is
NO.

What is the problem? What is the situation that generates anxiety, discomfort, or
that triggers intervention?. This individual is going to kill himself. The solution to
this problem is to prevent this individual who wants to kill it succeeds and to stop
thinking about it. At this level all seem to agree, is an ethical standard "universal"
but also is a matter of opinion which has nothing to do specifically with this subject.

The evil, the error is located in the act of suicide that comes to light, is called a
known problem because of it, because we are bitter (or seasoned us), breakfast to
watch the news. But for us, why is it wrong? Seen in this way is not a philosophical
question, is a matter of vigilance. Seen in this way does not really pose an ethical
but a training, for who "prevents" and little by little is discussed in more such
conferences in the technical section, which in the ethical. For this we then have the
media to report the problem with opportunity, hospital infrastructure, training police
and manual intervention. We have auditors through training drills, to stage
simulation to each new subject. Thus, public opinion becomes real to attack a
problem: the media reach, capture and transmit the action, the gossipers applaud,
and everyone is going after the subject has been controlled. Although not always
have episodes and in cases where it operates.

Option 2): Yes, this intervention involves an ethical issue. It is a philosophical

issue.

Philosophy should ask simple questions that help extend the human experience
about something. In Žižek's words: "philosophy is not to solve problems but it´s to
re-define problems" (Žižek, 2005: 30:23). Under this line, what could be another
aspect of the suicidal act extends the experience we intervene? Appearance is not
just a matter of opinion or points of view. That is ethical not because it is right to
say whether or not well done, because that is mere opinion and morality without
risks, but how we think that intervention. For it may be that this individual trying to
kill him, simply can no longer live. It is an example, although there may be other
possibilities, right? Because as we have said, we do not know a priori. This: he
can no longer live, can be alarming and turns on "hot spots", but can be also;
chilling and shocking for anyone who decides to intervene it does not pose inside a
specific direction of solution. Castoriadis quote: "In the worst case, the word ethics
is used as a slogan and at best does not suggest that a malaise and a question
mark." (Castoriadis, 1994:1)

From this perspective, one can continue to ask, is suggesting that the intervention
on suicidal behavior is an ethical issue. More difficult than name evil, to ask about
a possible continuing. The evil, the error lies not in the abstract but in the event
where this individual puts up something that destroys himself. And entry is located
not that evil, it is not indicated in advance that you specify. This is a philosophical
question; pose the problem differently, to access the event. As the fundamentals of
“Radio La Colifata”: "it does is install a question, where there is a certainty"
(Olivera, 2005:5). That is, perhaps one of the certainties among others to which I
allude here, is the famous Depression: yes, very well diagnosed depression but
why? What else? Explains the subject of depression? Or vice versa? Is that all? So
it is. Ethics. So, with these implications, I think this is an ethical issue that suicide
prevention.

In this way, ask again before each case is also in a scientific aspect, methods of
knowledge about the phenomenon of study on which we will intervene, and if the
difference is the key to get to that act, not speak techniques such as what gives
meaning to the prevention of suicide, but the ethics of such prevention, in the
philosophical sense of application of thought and the philosophy of that science
which can be Suicidology. That is; we need doctors, nurses, psychologists guided
more by philosophy, by thought, which simulation drills.
 "The ethical is closely linked to the notion of event. Once that happens, the
visibility that this coming makes it possible to open an area of uncertainty in
relation to ways to handle it: what we can unite this visibility is what Badiou
calls a "loyalty" to the event. "(Laclau, 2004: 121)

WHY BEYOND CONTAINMENT?

Option 1): Think the problem of suicide only as a matter of monitoring and pretend
that the reality of the subject who tried to kill the mere containment changes. That
is, administratively diagnose his condition and proceed to "treat it." It is equal to a
denial of all thought. A veterinary´s bad methodology. This would be an outrage, a
horrible vanity by the auditors. For one another denotes ignorance and disinterest.

And there is no room for explanations of lack of budget or training. These are
choices that are taken and which have implications on the fate of the person
involved, and if approached for help voluntarily worse for the person. What Badiou
sets as betrayal, it is precisely:

"... What happens when the conversation revolves around an empty talk
that closes off the real in game. To conclude on something, we need the
spirit able to confront the risk. Moreover, the statistic is forced to be a
consensus or to push. So, how this tool is used in many different fields
reveals that its function is not other than to fill the absence of the Other
shows what appears to think, feel or think a majority and forms the rating
that among other things, focuses on the politics of today. "(Hamann,
2006:3)

The "Other" of suicide prevention is the abstract subject of diagnosis a priori, that
person who, as noted by Hamann, there exists but it is intended to solve cases, to
reduce taxes, to act without thinking, or asking or listening. Against that, what does
exist is the subject of the event, which it's there, flesh, bone and desires. Which
"counts for one" and his act is a truth that keeps the essential ontological feature
mentioned by Badiou: "hole of knowledge, is heterogeneous to them, but is also
the only known source of innovative knowledge. We say that knowledge of truth
force. "(Badiou, 2004:103)

Option 2): To where or where this beyond: - Event: The act of suicide as something
that occurs as a unique event in the life of someone. - Fidelity: In that event
features, unknown and emerging, who always are never seen before. - Truth: As
you can force uniqueness previous thought, whether scientific, methodological,
clinical, political, aesthetic, etc. And extending knowledge about something, about
suicide. Under this intention some consequences of ethics and view (event, fidelity,
truth) on prevention:

- It may not be cost effective or readily practicable in its diversity.

- No mission is to maintain a clear conscience, the consensus view, or public order
stationary (although it can be very effective and encouraging in the sense of
avoiding deaths and promote life) .
- Requires a commitment, effort and greater involvement of stakeholders.
(Political, moral, economic, aesthetic and physically)
- Not be dictated nor plans, to be "shown."

On the one hand there are "profiles" and trends, as dictated by any clinical
catechism, but by this other processes on truth. Beyond the comment and
everything that can be written in manuals, the event. "What he says does not add
anything ethical in any sense, to our knowledge" (Badiou, 2004:8).

"Instead of saying that research ethics is good, could have said that ethics
is research on how valuable or what really matters, or could have said that
ethics is the investigation about the meaning of life or what makes life worth
living, or the right way to live. "(Wittgenstein, 2009:4)

This Wittgenstein mentioned here, "what makes life worth lived," is something that
is never told in advance, never equal, never stable, always in doubt or under stress
and inevitably produced as something that "gives birth" for someone, where that
someone should put his wishes because it is his bet.
LAST QUESTION: WHAT IF WE DO NOT TAKE SUICIDE AS AN EVENT?

Option 1): Technologization, administration, bureaucracy, management,

containment. "Results": rates, trends, successes in government reports. To which
we add: sham, betrayal, and forcing of the unnamable. As a throwback to this
subject in a "safe", with an explanation that explains nothing, with that unnamable
diagnosing forcing their experience, in this world frightening, the labyrinth and
lifestyles seizures. Well guarded by a recipe and a box of pills against violence,
crises, coups, isolation, the stupidity of others and ultimately the same things in the
environment before the intervention. Silencing the clinical talk, the things that the
subject could bring in large and painful. Leave locked files and which in many
cases the public could know well the drama and alarm, that is, who is the person
that, the human being is said in one act, not the absurd mentally ill, social weak
and lacking in faith as often depicted.

As Badiou notes: "The loyalty is never necessary, but allows room for the ethics of
truth." (Badiou,2004). With this, we probably which included a suicide prevention
as administrative, pathologizing and diagnosing in advance to accommodate
patients with treatments that are available, to continue looking at suicide prevention
containment only as an dramatic event in its visible stages and "alarming" that,
until you have something better. "The mismanagement, injustice and stupidity will
never disappear: the most we can do is to limit its extent" (Lipovetsky, 1994:20)

Badiou suggested better, during a conference at the Plaza de Mayo in 2000: "It
seems that the philosophy of any government is a philosophy of necessity: all it is
necessary, everything is mandatory and all men's dreams are impossible."
(Badiou, 2000:3)

But there is a greater risk: it is decreed that there is already controlled and focused
on the problem and the solution is carried out satisfactorily, thereby canceling any
new thought on suicide. That is, the usual simulation in form but now in this field.
Also at the same time is the subject of treason in the name of public health and
forcing the unspeakable when it is deemed unnecessary to hear what the person
has to say. This when he could, and if he died, when they put words and phrases
in his mouth in the manner of the ventriloquists from forensic autopsies frenzy
psychological series, foolproof style television series.

Option 2): Final Reflection. If we do not take suicide as an event in a broad sense,
then it ceases to be an ethical issue.

In whose life is it? Of a viewer who learns intervention or a case from home? Of a
politician who is concerned that under his administration seem to increase the
numbers? Not exactly. And on this issue, which works either within the medical,
sociological, or philosophical, always about someone's life, with which contact is
made or not, which makes a bet and can be establish an ethical link, however
slight, that is, to suggest a possible space to continue. Following Žižek: "Utopia is
what we are forced to consider at the emergence of a situation." (Žižek, 2005:
5:30). The details of the ethical act under the scheme of fidelity to the event,
necessary to think of suicide prevention as a utopian form of listening, witnessing,
and sharing, at a difficult moment in the lives of others. And if they came for help or
we have decided to intervene, we might ask most frequently and seriously
concerned that we're doing.

The help is provided to prevent suicide, intervention can be enhanced to a more

significant ethical and social life. Recalling that include suicide, prevent, stop, is
only part of prevention is something else so that ethics cannot stop wondering.

Because, as Nietzsche wrote in an aphorism: "What elevates man is not the

intensity of feeling high, but what this endures." (Nietzsche, 1995:96)
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