A systemic psychotherapist believes that human suffering should be contextualized within its social and relational framework. This perspective challenges the psychiatric approach, which a cultural critic noted tends to medicalize understandable reactions to difficult circumstances, thereby reinforcing the idea that individual problems stem from “brain chemistry.”
However, psychiatric classifications have increasingly expanded, becoming a primary way of interpreting not only distress but also a wider spectrum of human experiences. The most significant increase in diagnoses has occurred under the umbrella of neurodiversity. For instance, between 2019 and 2024, autism assessment referrals in England surged fivefold, and ADHD medication prescriptions rose by 51%. Public figures frequently announce diagnoses of autism, ADHD, or both, while social media is filled with content reinterpreting various human behaviors through a neurological lens, such as social anxieties being labeled as “rejection sensitivity dysphoria” or mid-life transitions as “autistic burnout.”
Professor Uta Frith, a leading autism researcher, recently suggested that the autism diagnosis has become overly broad, losing its original meaning as a lifelong neurodevelopmental condition marked by distinct social-communication difficulties and restricted behaviors. Frith's concern centers on the reliance on subjective self-reporting for assessment, in the absence of biological markers, and insufficient attention to contrary indicators like reciprocal communication and theory of mind. This has led to many individuals receiving diagnoses who may experience social anxiety but do not exhibit the pervasive social-communication challenges consistent with a neurodevelopmental explanation. Similarly, critical psychiatrist Dr. Sami Timimi, in his book “Searching for Normal,” documents the rapid expansion of ADHD from a rare diagnosis in adolescent boys to affecting 5% of children in the UK and 10% in the US. Research into genetics, neurochemistry, and brain imaging has yet to find a definitive biological marker for ADHD. Diagnosis primarily depends on self and parent questionnaires that assess behavior frequency without considering age-appropriate developmental norms. Timimi argues that as the diagnostic category broadens, our understanding of what is considered normal diminishes.
While concerns about overdiagnosis are growing, a more profound question is why so many individuals now identify as neurodivergent and seek such recognition. This trend cannot be solely attributed to psychiatric discourse. Although psychiatric language provides the framework, the appeal of this specific framework reveals deeper insights into how contemporary life is experienced. As Timimi points out, once the questionable “neuro” aspect of neurodivergence is set aside, the demand for diagnosis essentially represents a claim to difference—that those with the diagnostic label have unique experiences and needs that diverge from the ‘neurotypical’ majority.
Across neurodiversity-focused blogs and social media, a consistent pattern of “neuro-actualization” emerges. This narrative typically begins with a portrayal of pre-diagnosis epistemic uncertainty, where individuals feel a profound lack of self-understanding regarding their needs, desires, and capabilities, leading to persistent feelings of inadequacy, overwhelm, loneliness, and being misunderstood. Diagnosis then transcends a mere medical event to become an ontological one, transforming a fragmented personal history into a coherent identity and resolving confusion into a defined selfhood. Subsequently, the world and its institutions are perceived as unaccommodating to the neurodivergent individual. Neuro-actualization thus provides a path to resistance through a rights-based framework for identifying and addressing one’s needs. It is striking how closely these accounts of the pre-diagnosed self, marked by profound uncertainty, echo Marx's concept of alienation, particularly alienation from “species-being” or Gattungswesen. Humans are intrinsically social and relational beings, understanding themselves through collective life and identifying as representatives of their species. Marx posits that alienation from this species-being occurs when individuals are reduced to components of systems serving purposes other than their own. In contemporary capitalism, processes of alienation have intensified to a dystopian degree, characterized by what sociologist Zygmunt Bauman termed “liquid modernity”—a state of social fragmentation and enforced individualism. Isolated from one another, people increasingly view others as external and judgmental. We inhabit societies where communal bonds have weakened, civic engagement has declined, and a digitally mediated, impersonal existence has supplanted authentic social interaction. Consciousness itself has become a target of exploitation; the attention economy thrives on distraction, compulsion, and fragmentation, steering us toward screens rather than human connection, and alienating us from our inner lives. In essence, contemporary capitalism fosters conditions that lead to feelings of inadequacy, overwhelm, loneliness, and misunderstanding.
The diagnostic “solution” both expresses and solidifies the experience of alienation. There is no acknowledgment that seemingly “neurodiverse” experiences might reflect a broader human condition, our collective ways of living, or the necessity for societal transformation. The explanation is confined to the individual’s brain structure. Indeed, the mere suggestion that the experiences of those seeking diagnosis could point to something more universal often provokes anger and accusations of invalidating or dismissing neurodivergent experiences, which are considered incomprehensible to the neurotypical other. Consequently, what might be interpreted as attempts to articulate the malaise of an individualistic, alienated, and disembodied existence instead reinforce individualism and estrangement, leaving the underlying causes of suffering unaddressed. This paradox is not incidental but a characteristic of liquid modernity, where distress is individualized, the self becomes the sole acceptable source of explanation, and identity shifts from an inherent quality to a competitive pursuit. As German sociologist Ulrich Beck observed, “how one lives becomes a biographical solution to systemic contradictions.”
Diagnosis offers the promise of affirming individual experiences and needs within a competitive landscape of identities, leveraging the language of disability and civil rights to assert those needs. This “neuro-identitarianism” has emerged within a broader “hyper-liberal” cultural shift, which philosopher John Gray argues has elevated self-defined identity to the extent that politics is reduced to the affirmation of the self. Whether manifested as nativist ethnic nationalism on the right or symbolic politics of representation on the left, the outcome is a fragmentation of public life into moralized disputes among competing subjectivities, rather than a collective pursuit of structural change and the common good.
This fragmentation has tangible consequences. In the UK, the expenses for special educational needs provisions are escalating to unsustainable levels, as parents engage in adversarial, bureaucratic struggles with local authorities to secure support for their children. Meanwhile, the schools these children attend are struggling with overcrowded classrooms, overwhelmed teachers, and universal services diminished by years of austerity. Since 2012, the number of 16- to 24-year-olds claiming disability benefits has doubled to 400,000, with nearly half now claiming for autism or ADHD. Diagnosis has become a superficial remedy, a pathway to state benefits that fails to address a dysfunctional labor market which neglects investment in young people and is dominated by precarious, low-wage jobs that often do not cover living costs. In this sense, neuro-identitarianism is a manifestation of a broader pattern. As the provision of fundamental needs—housing, healthcare, education, employment—continues to decline, resistance increasingly takes an individualized, narrow form, diffusing collective pressure that might otherwise demand systemic reform. A poignant irony is that those with the most profound needs—severely functionally impaired, often lacking the ability to advocate for themselves—are increasingly marginalized by the clamor generated by neuro-influencers.
Neuro-identitarianism is an understandable response to the alienation inherent in late capitalism. The pursuit of diagnosis reflects a fundamental human need for one’s subjectivity to be recognized, a need intensified in atomized, contactless societies where organic opportunities for genuine connection and understanding are eroding. The tragedy of neuro-identitarianism, however, lies in its creation of special interest groups defined by difference, competing for recognition alongside other identity-based movements. This inadvertently prevents broader solidarity. By denying a shared human experience of an unsupportive world, it ultimately alienates people from their common humanity, perpetuating the very alienation it seeks to address.