麻豆传媒

Social anxiety and depression are miserable, but they may have evolutionary benefits

DEPRESSION and anxiety are easily two of the most commonly diagnosed psychiatric ailments. But if they are so prevalent across so many cultures and societies, where did they come from? Are we experiencing an epidemic? Or is it simply a case of mislabelling a common, though unpleasant, life experience as a disorder in order to medically whisk away the tough bits of what it means to be human?

In psychiatrist Jeffrey Kahn鈥檚 new book, Angst, he examines the origins of depression and anxiety and, using current research in psychology and evolutionary biology, carefully applies a unique anthropological perspective for why these conditions exist.

He reasons, for example, that social anxiety 鈥� the fear of interactions with strangers 鈥� may have evolved to enable a natural social ranking system in which some people feel most comfortable towards the bottom of the totem pole. This natural shuffling would have made for a less aggressive, more survivable living situation and reduced fighting for leadership.

Alcohol, Kahn goes on to argue, may well be the 鈥渇irst widely used psychopharmacological medication鈥� 鈥� given its ability to 鈥渓ubricate鈥� a socially anxious person. It is no secret that alcohol can allow us to disregard our varying degrees of social anxiety and pursue endeavours that we may otherwise avoid. Kahn suggests this, too, has an evolutionary purpose: for a person who is normally withdrawn, 鈥渂eer muscles鈥� can provide a chance to get socially involved, or contribute to their community in a way they might not otherwise.

Viewing depression and anxiety as a form of survival strategy is novel, and as yet the practical application of these theories remains elusive. One possible conclusion is that people with such conditions should not be medicated because, in spite of the personal struggles they may endure, there are hidden evolutionary benefits.

But Kahn is not endorsing the idea that we stop treating people with medication, and the book falls short on applications in a real-world context. As a result, the usefulness of these new perspectives feels limited.

The book is written for a wide audience, but Kahn鈥檚 valiant attempt to break down the points with colourful examples, quotes and case studies, is mired by psychiatric lingo and jargon. Consequently, the book reads like a well-researched bar chat between off-duty psychiatrists bantering about how maybe, just maybe, angst isn鈥檛 such a bad thing after all.