Entropy-Based Strategies for Multi-Bracket Pools.

Much work in the parimutuel betting literature has discussed estimating event outcome probabilities or developing optimal wagering strategies, particularly for horse race betting. Some betting pools, however, involve betting not just on a single event, but on a tuple of events. For example, pick six betting in horse racing, March Madness bracket challenges, and predicting a randomly drawn bitstring each involve making a series of individual forecasts. Although traditional optimal wagering strategies work well when the size of the tuple is very small (e.g., betting on the winner of a horse race), they are intractable for more general betting pools in higher dimensions (e.g., March Madness bracket challenges). Hence we pose the multi-brackets problem: supposing we wish to predict a tuple of events and that we know the true probabilities of each potential outcome of each event, what is the best way to tractably generate a set of n predicted tuples? The most general version of this problem is extremely difficult, so we begin with a simpler setting. In particular, we generate n independent predicted tuples according to a distribution having optimal entropy. This entropy-based approach is tractable, scalable, and performs well.

'Eccentricity', by DH Tuke (1892).

An astronomical concept up to the eighteenth century, 'eccentricity' started to be used to refer to behaviours considered as odd, strange, rare, extravagant, etc. Once reified into a personality trait, it gained explanatory power. This not only increased its popularity but also facilitated its links with psychopathology and neuropsychology, and, via the shared concept of madness, with the notions of genius and creativity. This Classic Text describes the process whereby Alienism (Psychiatry) medicalized eccentricity. To this day, the latter remains firmly attached to 'psychoticism' and to some personality disorders.

De lunatico inquirendo: managing family inheritance across madness in eighteenth-century London.

An 'inquisition' (or inquiry) held before a Justice of the Peace was the primary instrument for management of lunacy in eighteenth-century England. Yet its purpose was to protect wealth rather than the individual. The 1766 case book of Dr John Monro, London's leading doctor for madness, unexpectedly records a consultation that links two siblings who both had inquisitions. Nicholas Jeffreys' only son was attested lunatic in 1744: to circumvent inheritance through primogeniture, Jeffreys directed the family wealth to his last living child. One of his three daughters married Lord Camden, a former Lord Chancellor: after her and her second sister's deaths, the last-surviving sister was also placed under inquisition in 1780, to ensure the inheritance for his own family.

[Dreaming madly or escaping reality through dreams?] / Rêver à la folie ou échapper au réel par le rêve ?

Dreams can be seen as a way of letting your mind wander while you're awake, an act of imagination that occurs during sleep, or a more or less chimerical imaginary representation of what you ardently hope for. In all three cases, it questions both our relationship with reality (what exists in itself) and with reality (what I perceive and understand of reality). From this point of view, dreams and madness are undeniably two experiences that radically question our access to reality.

The Surgeon, or The Extraction of the Stone of Madness, by Jan Sanders van Hemessen (c 1500-1566).

The Surgeon, or The Extraction of the Stone of Madness is one of the most striking representations of neurosurgery in art. The focus of the painting is occupied by a surgeon who, with a concentrated gaze and wry smile, attempts to remove a stone from the forehead of an anguished young man who is tied to a chair, crying in agony. The artist of this dramatic work is the relatively obscure Jan Sanders van Hemessen (c 1500-1566). Hemessen lived in a time of artistic ferment in the Netherlands as conservative local traditions gave way to new ideas imported from Italy, which marked the beginning of the Romanism period. Romanists were aspiring young Netherlandish artists who traveled to Rome, Florence, Milan, and Venice to study the works of High Renaissance masters such as Michelangelo, Raphael, and Leonardo da Vinci. With these lessons in mind, they combined the typical features of early Netherlandish painting-a high degree of realism, the use of symbolic iconography, and a focus on genre painting and still life-with the dramatic gestures, heroic postures, chiaroscuro, space and volume, and grand humanistic themes of the Italian Renaissance. Hemessen's interpretation of the allegory of the stone of madness reveals these Italian influences while also retaining the early Netherlandish tradition of realism and iconography, in which the objective world represents a realm of symbolic implication carrying allegorical moralistic messages. The predominant interpretation of The Surgeon, or The Extraction of the Stone of Madness is as a metaphor for stupidity and gullibility, a common theme in Netherlandish art of this time. As such, Hemessen's painting symbolizes the limits of the medical profession and underscores the persistent hope for neurosurgery to treat psychiatric disease in the future.

Detransition Narratives Trouble the Simple Attribution of Madness in Transantagonistic Contexts: A Qualitative Analysis of 16 Canadians' Experiences.

Emerging evidence suggests that transgender individuals are more likely than cisgender peers to receive a diagnosis with a primary mental disorder. Attributions of madness, though, may serve the social function of dismissing and discrediting transgender individual's self-perceptions. The narratives of individuals who stop or reverse an initial gender transition who also identify as living with mental health conditions can sometimes amplify these socio-political discourses about transgender people. Through a critical mental health lens, this article presents a qualitative analysis of 16 individuals who stopped or reversed a gender transition and who also reported a primary mental health condition. Semi-structured, virtual interviews were conducted with people living in Canada. Applying constructivist grounded theory methodology, and following an iterative, inductive approach to analysis, we used the constant comparative method to analyse these 16 in-depth interviews. Results show rich complexity such that participants narrated madness in nuanced and complex ways while disrupting biased attitudes that madness discredited their thoughts and feelings, including prior gender dysphoria. Instead, participants incorporated madness into expanding self-awareness and narrated their thoughts and feelings as valid and worthy. Future research must consider provider's perspectives, though, in treating mad individuals who detransitioned, since alternate gender-affirming care models may better support the identification and wellness of care-seeking individuals who may be identified (in the past, present, or future) as mad.

Approaching Polish madness: concepts and treatment of psychosis in Polish psychiatry of the inter-war period.

The institutional organization of psychiatry in Poland when it became independent faced the problem of the integration of three ex-partition territories having different laws, health-care systems and psychiatric cultures. Due to the high incidence of mental health problems, among which psychosis was the most frequent, psychiatric care facilities had to be organized as quickly and efficiently as possible and had to address the issue of psychosis both conceptually and practically. This study investigates the concept of psychosis and methods of its treatment in inter-war Polish psychiatric care facilities in relation to the sociocultural context of the institutional organization of psychiatry in Poland and the influence of major European concepts and treatment practices regarding psychoses.

[Les demoiselles de Rochefort, or a clinical illustration of madness in pairs]. / Les demoiselles de Rochefort, ou une illustration clinique de folie à deux.

Although folie à deux is a confidential entity that has disappeared from psychiatric textbooks and is disguised in current international classifications of mental disorders, which tend to obscure the fundamental notion of the dyad, recent case reports highlight the topicality of the disorder. The richness of the clinical encounter with twin sisters, presenting a common delusion of parasitic infestation, may prompt us to question the disorder differently, guided in particular by ancient writings and the analytic compass.

Was King Ludwig II of Bavaria misdiagnosed by Gudden and his colleagues?

In 1886, Bernhard von Gudden and three other expert psychiatrists diagnosed the Bavarian King Ludwig II with "paranoia (madness)," a diagnosis that the Bavarian government used to justify removing Ludwig from power. Although Ludwig was not evaluated in detail by the psychiatrists, in their opinion, sworn eyewitness accounts and general knowledge about Ludwig's behavior provided sufficient grounds for the diagnosis. Ludwig was a great admirer of the musician, Richard Wagner, and shared some of his ideas of an idealistic society. At first, he identified with Wagner's opera heroes, and he became Wagner's patron sponsor for life. However, he grew increasingly interested in an absolutist state, envisioning himself as a monarch with a role similar to that of Louis XIV. His multiple building projects, for which he incurred much debt, his conviction that he was descended from the Bourbons through baptism, his increasingly abnormal behavior, and his hallucinations together formed the basis for the psychiatrists' diagnosis. Although not mentioned in the expert opinion, Ludwig's homophilic behavior-a scandal at the time-was probably also an important reason for his removal from office. A review of the psychiatric knowledge and societal philosophy of the time indicates that the psychiatrists were correct with their diagnosis in their time.

The staff of madness: the visualization of insanity and the othering of the insane.

In this article I trace a history of the most ubiquitous visual symbol of madness: the staff. First, I argue that the staff, in its variants (such as the pinwheel) and with its attachments (such as an inflated bladder), represents madness as air. It thus represents madness as an invisible entity that must be made visible. Secondly, I claim that the staff - being iconic of other 'unwanted' categories such as vagabonds - represents the insane as outsiders. Also in this case, the staff serves the purpose of making madness visible. Through this interpretation I show that the urge to make madness visible outlives icons of insanity such as the staff, making it a constant presence in popular culture and medical practice.

'Asfuriyyeh: A History of Madness, Modernity, and War in the Middle East.

My book, published in 2020, reconstructs the history of 'Asfuriyyeh, one of the first 'modern' mental hospitals in the Middle East. It uses the rise and fall of this institution as a lens through which to examine the development of modern psychiatric theory and practice in the region as well as the socio-political history of modern Lebanon. 'Asfuriyyeh becomes a window into social-policy questions relating to dependency and welfare, definitions of deviance, the relation of mission to empire, state-building processes, and the relation of medical authority to religion. The book also examines the impact of war on health and healthcare infrastructures. Reflecting on the afterlife of this and other institutions, the book calls for a new 'ethics of memory.'

Doing history that matters: Going public and activating voices as a form of historical activism.

For many of us academics, doing community-engaged research means coming to terms with the significant gaps in experience, privilege, and power, and overall access to knowledge. We are trained to learn through texts, not through direct experience. In some ways, we are even conditioned to tune out experience, or anecdote, to dilute personal subjectivities in favor of a critical analysis informed by a combination of methods and sources, and a reliance on text-based forms of evidence. Whereas for most community members, evidence is experiential. This dynamic also underscores the tremendous power and responsibility we have as historians to shape identities and legacies through the stories we tell. In the end, I believe the risks are worth the rewards.

Classic Text No. 128: Thomas Brown's comments on Erasmus Darwin's view on madness.

In his book Observations on the Zoonomia of Erasmus Darwin MD, Thomas Brown included a critical chapter on the analysis of madness proposed by Darwin in Zoonomia. Although neither Darwin nor Brown are ground-breaking in their views on madness, they illustrate the transitional accounts of madness that were being entertained at the end of the eighteenth century, particularly among writers who had studied at Edinburgh University.

Madness, sex, and risk: A poststructural analysis.

The body of the one deemed mad often remains a sexual body with sexual needs. Mental health services respond to these demands of the body in various ways, including constructing rules around physical movement. In this context, we were interested in how mental health clinicians problematized the sexual needs and practices of residents of a long-stay mental health rehabilitation facility and how solutions were constructed in relation to the residents' sexual desires. This paper reports findings from mental health clinicians, as part of a case study where we addressed this question. Mental health clinicians responded to residents' sexuality from a discourse of risk. The notion of the engagement with each resident as a sexual subject was subordinated to the paternalistic notion of protecting the patient from risk. The resident became an object to be monitored and protected rather than a subject with sexual desire and agency. This paternalism also showed itself in relation to a 'no-sex on-site' rule that allowed for a shift of risk from the organization to the resident. Residents, rather than having a relatively safe place to have sexual relations, were required to find a place elsewhere, potentially unsafe, outside the facility.

Foucault's Folie et déraison: its influence and its contemporary relevance.

Michel Foucault remains one of the most influential intellectuals in the early twenty-first century world. This paper examines the origins and impact of his first major work, Folie et déraison, on the history of psychiatry, particularly though not exclusively in the world of Anglo-American scholarship. The impact and limits of Foucault's work on the author's own contributions to the history of psychiatry are examined, as is the larger influence of Madness and Civilization (as it is known to most Anglophones) on the nascent social history of psychiatry. The paper concludes with an assessment of the sources of the appeal of Foucault's work among some scholars, and notes his declining influence on contemporary scholars working on the history of psychiatry.

Alteration of consciousness in Ancient Greece: divine mania.

Ancient Greece was unique in its attitude to alteration of consciousness. Various altered states of consciousness were commonly known: initiates experienced them during mystery rites; sacred officials and enquirers attained them in the major oracular centres; possession by various deities was recognized; and some sages and philosophers practised manipulation of consciousness. From the perspective of individual and public freedom, the prominent position of mania in Greek society reflects its openness and acceptance of the inborn human proclivity to experience alterations of consciousness, which were interpreted in positive terms as god-sent. These mental states were treated with cautious respect, but never suppressed or pushed to the cultural and social periphery, in contrast to many other complex societies, ancient and modern.

'My insanity in the year 1783', by C.S. Andresen (1801).

The literature of the past has included self-reports by the mentally ill since before Roy Porter reminded us that their views and experiences constitute an important document for historians of psychiatry. The value of these self-reports can be enhanced if their potential biases and informational power are duly determined. This Classic Text concerns a self-report of a form of periodic madness written by an eighteenth-century Danish vicar. It shows how the same document can be presented in a more or less neutral fashion by a medical historian (Maar) or used as 'evidence' for some 'ontological' view of madness by a clinician (Rasmussen).

[Gudden's diagnosis on Louis II from a contemporary and current psychiatric perspective]. / Guddens Diagnose über Ludwig II. aus zeitgenössischer und heutiger psychiatrischer Sicht.

BACKGROUND: Not only the circumstances of the simultaneous death of King Louis II and his psychiatrist Bernhard von Gudden on Pentecost 1886 are still the subject of controversial discussion but also the nature of Louis' mental illness and the expert report that formed the basis for removing Louis from power. RESULTS: When one considers the psychiatric knowledge of the time, however, it becomes clearer how the four experts who assessed Louis reached a diagnosis of paranoia (madness). Gudden left behind no textbook. Nevertheless, a comparison of the structure and symptom weighting of the expert report with the classification system used in the Compendium, the first edition of the textbook published in 1883 by Gudden's long-time pupil Emil Kraepelin, provides insight into Gudden's school of thought. The experts' interpretation of Louis' illness is an outstanding document in the history of psychiatry. Even after the death of Louis and Gudden, the three remaining experts did not change their views before the parliamentary committees investigating the incident. CONCLUSION: If we use the knowledge of the time as the basis for our assessment, there is no justification for claiming that Gudden and his fellow experts wrongly diagnosed Louis.

Ancient philosophers on mental illness.

This article explores how the ancient philosophers from Plato to late antiquity understood mental illness. It outlines when, how and in what kind of contexts the phenomenon of mental illness was recognized in the ancient philosophical texts, how mental illness was understood in terms of the body-mind interaction, and how mental disorders of the medical kind were distinguished from non-medical psychic disturbances. It establishes that, while the philosophers mostly understood mental illness along the lines of ancient medical thinking, their ideas, for example on the nature and location of the soul, informed their theories of mental illness.

Madness, Medicine and Miracle in Twelfth-Century England.

This monograph provides a fresh perspective on how madness was defined and diagnosed as a condition of the mind in the Middle Ages and what effects it was thought to have on sufferers. Records of miracles that were believed to have been performed by saints reveal details of illnesses and injuries that afflicted medieval people. In the twelfth century, such records became increasingly medicalized and naturalized as the monks who recorded them gained access to Greek and Arabic medical material, newly translated into Latin. Nonetheless, by exploring nuances and patterns across the cults of five English saints, this book shows that hagiographical representations of madness were shaped as much by the individual circumstances of their recording as they were by new medical and theological standards.