The Spectra of Soundless Voices and Audible Thoughts: Towards an Integrative Model of Auditory Verbal Hallucinations and Thought Insertion
The Spectra of Soundless Voices and Audible Thoughts: Towards an Integrative Model of Auditory Verbal Hallucinations and Thought Insertion
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DOI：
10.1007/s13164-015-0232-9
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发表时间：
2016-09-01
影响因子：
2
通讯作者：
Broome, Matthew R.
中科院分区：
文献类型：
--
作者：
Humpston, Clara S.;Broome, Matthew R.
精神病患者会经历一系列的现实扭曲。这些通常包括言语幻觉（AVH）和思想插入（TI），但程度较轻;然而，它们之间的机制和关系在很大程度上仍然难以捉摸。在这里，我们试图建立一个综合模型，从现象学的AVH和TI，并认为他们实际上可以被视为“光谱”的经验与不同程度的机构和所有权，与“沉默和内部自己的想法”的一个极端和“完全外部和清晰的声音”在没有扬声器的其他。我们相信光谱模型将强调经验的连续性，并有助于更好地理解一种类型的精神病症状如何与另一种相互作用，并提出了一个论点，即TI的经验本身不足以归类为妄想。此外，我们的目标是讨论一些概念性的问题，围绕AVH和TI与第一人称帐户和当前的哲学和神经心理学理论铭记。我们认为AVH和TI背后的机制比源监测缺陷更复杂;事实上，要理解这种现象，人们必须认识到，它们的“存在”和“现实”，因为个人所经历的有更深层次的影响和意义，无论是在医学上还是在临床上。
Patients with psychotic disorders experience a range of reality distortions. These often include auditory-verbal hallucinations (AVHs), and thought insertion (TI) to a lesser degree; however, their mechanisms and relationships between each other remain largely elusive. Here we attempt to establish a integrative model drawing from the phenomenology of both AVHs and TI and argue that they in fact can be seen as 'spectra' of experiences with varying degrees of agency and ownership, with 'silent and internal own thoughts' on one extreme and 'fully external and clearly audible voices' in the absence of a speaker on the other. We believe a spectral model will add emphasis to the continuity of experience and help to better understand how one type of psychotic symptom may interact with another, and put forward the argument that the experience of TI itself is not sufficient to classify as a delusion. In addition we aim to discuss some of the conceptual issues surrounding AVHs and TI with first-person accounts and current philosophical and neuropsychological theories in mind. We propose that the mechanisms behind AVHs and TI are more complex than source-monitoring deficits; indeed, to understand such phenomena one must appreciate that their very 'existence' and 'reality' as experienced by the individual have much deeper implications and meaning, both philosophically and clinically.