The significance of delusions for psychiatry is well recognised. Scientifically respectable, delusions are reliably identifiable clinically (Wing et al, 1974), widely acknowledged across diverse cultural norms as genuine symptoms of illness (Wing, 1978), and central to the historical notion of insanity (Jaspers, 1913). What is not so well recognised, however, is that delusions are also highly significant for philosophy. This is not well recognised either by philosophers or by doctors. Yet the key to recognising it lies not in some obscure philosophical analysis of delusions but in a feature of their everyday clinical phenomenology.
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