Curr Psychol
DOI 10.1007/s12144-013-9188-z
On Being Sane in an Insane Place – The Rosenhan
Experiment in the Laboratory of Plautus’ Epidamnus
Michael Fontaine
# Springer Science+Business Media New York 2013
Abstract Plautus’ Roman comedy
Menaechmi (
The Two Menaechmuses) of c. 200
BC anticipates in fictional form the famous Rosenhan experiment of 1973, a land-
mark critique of psychiatric diagnosis. An analysis of the scenes of feigned madness
and psychiatric examination suggests that the play (and the earlier Greek play from
which it was adapted) offers two related ethical reflections, one on the validity of
psychiatric diagnoses, the other on the validity of the entire medical model of
insanity—that is, of the popular notion and political truth that mental illness is a
(bodily) disease “like any other.” This essay is offered as a contribution to the
interpretation of the play as well as to the history of psychiatry.
Keywords Plautus .
Menaechmi . Rosenhan . Szasz . Insanity . Mental illness
The path of progress in psychiatry is circular, periodically returning to its
starting point.
Thomas Szasz, The Manufacture of Madness (1970)
Introduction
Controversy is engulfing “
DSM 5,” the fifth revision of the
Diagnostic and Statistical
Manual of the American Psychiatric Association.
DSM is the bible of professional
psychiatrists, and there is a crisis of confidence about whether the diagnoses of
mental illnesses recorded in its scriptures are real, or metaphors, or something else.
In a recent essay in Wired Magazine the American psychotherapist and popular writer
Greenberg (
2010
) explains the root problem:
Dedicated to the memories of David L. Rosenhan (1929–2012) and Thomas S. Szasz (1920–2012).
M. Fontaine (*)
Cornell University, 120 Goldwin Smith Hall, Ithaca, NY 14853-3201, USA
e-mail: mf268@cornell.edu
Curr Psychol
The authority of any doctor depends on their ability to name a patient’s
suffering. For patients to accept a diagnosis, they must believe that doctors
know—in the same way that physicists know about gravity or biologists about
mitosis—that their disease exists and that they have it. But this kind of certainty
has eluded psychiatry, and every fight over nomenclature threatens to under-
mine the legitimacy of the profession by revealing its dirty secret: that for all
their confident pronouncements, psychiatrists can’t rigorously differentiate
illness from everyday suffering. This is why, as one psychiatrist wrote after
the APA voted homosexuality out of the DSM, “there is a terrible sense of
shame among psychiatrists, always wanting to show that our diagnoses are as
good as the scientific ones used in real medicine.”
This terrible sense of shame has a longer history than one might think, and four
decades ago the problem that engenders it was put to a sort of clinical test. That test is
today known as the Rosenhan experiment, and its findings have become a standard
feature in introductory textbooks of psychology and psychiatry. In 1972, Stanford
psychologist David L. Rosenhan (1929–2012) sought to demonstrate that diagnoses
of mental illness lack validity. He did so by having eight “pseudopatients” (his
coinage), of which he was one, feign auditory hallucinations to gain admission to
psychiatric hospitals. Once admitted to the 12 institutions they approached, the
pseudopatients acted entirely normally — yet all were nevertheless judged insane
by psychiatrists. Ironically, while the psychiatrists judged the “pseudopatients” to be
so severely ill that they were withholding information, the actual psychiatric inpa-
tients were telling the doctors that the pseudopatients were normal!
In this paper I argue that the Rosenhan experiment was anticipated in fictional but
functionally identical form as far back as Hellenistic Greece, and specifically in a stage
comedy titled Menaechmi (“The Two Menaechmuses”) by T. Maccius Plautus, Rome’s
greatest playwright (c. 254–184). Like all Roman comedies, Menaechmi is a musical
adaptation in Latin of a lost Greek comedy whose author and date are now unknown.
1
As I aim to show, Plautus’ play largely replicates Rosenhan’s experiment in surprising
and significant ways, and it suggests that contemporary concerns over the validity of
psychiatric diagnoses were probably equally current concerns in both Hellenistic Greece
and mid-Republican Rome. Less clearly but more controversially, the play also seem-
ingly suggests that the validity of the medical model of madness—that is, the belief that
mental illness is a (bodily) disease best treated with neuroleptic drugs—was a point of
debate in these two societies. Since this dimension of the play has gone largely
unappreciated, my paper is offered as a contribution both to the interpretation of
Menaechmi and to the history of psychiatry. And since more readers will be interested
in the medical than the dramaturgical or technical aspects of the play, several newly
interpreted points of detail about Plautus’ text are confined to footnotes.
I begin by summarizing the Rosenhan experiment.
2
1
Burzacchini (
2007
) reviews suggestions for Menaechmi’s model. Posidippus of Cassandreia (316 – c. 250
BC) is often thought to be its author. I return to the question in §7 below.
2
Readers can watch Rosenhan summarizing it himself at
http://www.youtube.com/watch?v=
j6bmZ8cVB4o
(accessed September 11, 2013).