In contemporary society, a profound sense of human unease is increasingly framed within relational and social contexts, moving beyond traditional psychiatric models. The critical cultural theorist Mark Fisher once posited that psychiatric approaches often medicalize understandable reactions to challenging circumstances, thereby bolstering 'capital's push towards isolated individuality' by attributing issues to 'brain chemistry.'
However, recent observations indicate a significant proliferation of psychiatric diagnoses. These labels are progressively becoming the primary framework through which not only emotional distress but also a vast spectrum of human experiences are interpreted.
The most notable surge in diagnoses has occurred under the umbrella of neurodiversity. From 2019 to 2024, England witnessed a fivefold increase in autism assessment referrals, while the number of individuals receiving ADHD medication rose by 51%. Public figures frequently disclose their diagnoses of autism, ADHD, or both. Concurrently, social media platforms are inundated with content that reinterprets various aspects of human existence through a neurological lens; for instance, social anxiety is reframed as 'rejection sensitivity dysphoria,' and a mid-life crisis might be labeled 'autistic burnout.'
Professor Uta Frith, a leading autism researcher, recently expressed concerns that the definition of autism has been stretched far beyond its original scope, which characterized it as a lifelong neurodevelopmental condition marked by distinct social-communication challenges and restricted behaviors. She suggests that this expansion has rendered the diagnosis essentially meaningless. A core tenet of Frith's critique is the absence of clear biomarkers, leading assessments to rely heavily on subjective reports without adequate consideration for contraindicators, such as evidence of reciprocal communication and theory of mind. This results in many individuals receiving diagnoses who may experience anxiety and overwhelm in social settings but do not exhibit the pervasive social-communication difficulties that would substantiate a neurodevelopmental explanation.
In his book Searching for Normal, critical psychiatrist Dr. Sami Timimi chronicles the astonishing expansion of ADHD over a few decades. What was once a rare diagnosis primarily affecting a small number of adolescent boys has now reached prevalence rates of 5% in UK children and 10% in the US. Genetic, neurochemical, and brain imaging research has failed to pinpoint a single biomarker for the condition. Diagnosis continues to depend heavily on self-reports and parental questionnaires that subjectively gauge the frequency of specific behaviors, often without meaningful reference to age-appropriate developmental norms. Timimi contends that as the diagnostic category widens, our understanding of what constitutes normal behavior steadily diminishes.
While concerns about overdiagnosis are growing in the UK, a more intriguing question arises: why do so many people suddenly identify as neurodivergent and seek such recognition? The answer cannot solely reside in the influence of psychiatric discourse. Although psychiatric frameworks clearly provide the language, the appeal of this particular perspective reveals deeper insights into the contemporary human experience.
As Timimi points out, once the contentious 'neuro' component is removed from 'neurodivergent,' what remains in the pursuit of a diagnosis is fundamentally a claim to distinctiveness: that the individual bearing the diagnostic label possesses experiences and needs that deviate from those deemed 'neurotypical.'
Across neurodiversity blogs and social media, a consistent 'neuro-actualization' narrative emerges. This typically commences with a story of epistemic dispossession: the individual before diagnosis is depicted as profoundly unaware of their own needs, desires, and abilities, experiencing persistent feelings of inadequacy, overwhelm, loneliness, and misunderstanding.
The diagnosis functions not merely as a medical event but as an ontological one. The realization of being neurodiverse retrospectively transforms a history of fragmentation into coherence, converting confusion into identity.
Ultimately, the world and its institutions are portrayed as unaccommodating to the neurodivergent individual. Neuro-actualization provides a path to resistance through a rights-based framework for identifying and addressing personal needs.
What is particularly striking is the close resemblance between descriptions of the pre-diagnosed self, characterized by a fundamental lack of self-knowledge, and Marx's concept of alienation, especially alienation from species-being or Gattungswesen.
Humans are inherently social and relational beings. We come to understand ourselves through shared experiences with others and perceive ourselves not merely as individual entities but as representatives of our species. Marx argues that we become alienated from this species-being when we are reduced to mere cogs in processes that serve purposes other than our own.
In late-stage capitalism, the processes of alienation have intensified to what can only be described as dystopian levels. We inhabit what sociologist Zygmunt Bauman termed 'liquid modernity,' characterized by social fragmentation and enforced individualization. Isolated from one another, we increasingly default to perceiving others as external and judgmental.
We live in societies where community ties have weakened, civic engagement has declined, and a technologically mediated, contactless existence has supplanted embodied social life. Consciousness itself has become a battleground for exploitation: the attention economy thrives on distraction, compulsion, and fragmentation, redirecting our focus toward screens rather than human connection, alienating us from our own inner lives. In essence, late capitalism fosters conditions that generate feelings of inadequacy, overwhelm, loneliness, and misunderstanding.
The 'solution' of diagnosis both articulates and solidifies the experience of alienation. There is no acknowledgment that seemingly 'neurodiverse' experiences might reflect something more universal about our collective human condition, our ways of life, or the need for systemic change. The scope of explanation is narrowed to the individual's brain structure.
Indeed, the mere suggestion that the experiences of those seeking diagnoses might express something more broadly human is often met with indignation and accusations of invalidating or erasing neurodivergent experiences, which are considered incomprehensible to the neurotypical other.
In this way, what could be interpreted as attempts to articulate the malaise of an individualistic, alienated, and disembodied existence ultimately reinforce individualism and estrangement, leaving the underlying causes of suffering unaddressed.
This paradox is not incidental but a defining characteristic of liquid modernity, where distress is individualized, the self becomes the sole acceptable source of explanation, and identity transitions from a given to a competitive endeavor. As German sociologist Ulrich Beck observed, 'how one lives becomes a biographical solution to systemic contradictions.'
Diagnosis offers the promise of affirming an individual's 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 point where politics is reduced to the affirmation of the self. Whether manifesting as nativist ethnic nationalism on the right or the symbolic politics of representation on the left, the ultimate effect is the fragmentation of public life into moralized conflicts between competing subjectivities, rather than the pursuit of structural change and the common good.
This fragmentation has tangible consequences. In the UK, the expense of special educational needs provisions is escalating unsustainably, as parents are forced into contentious, bureaucratic struggles against local authorities to secure support for their children. Meanwhile, the schools these children attend are pushed to their limits with overcrowded classes, exhausted teachers, and universal provisions stripped away 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 of that total now claiming for autism or ADHD. Diagnosis has become a temporary fix, 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 employment that often does not cover living expenses.
In this sense, neuro-identitarianism exemplifies a wider trend. As the provision of fundamental necessities—housing, healthcare, education, employment—continues to deteriorate, resistance increasingly adopts an individualized, narrow perspective, diminishing collective pressure that might otherwise demand systemic reform.
A somber irony is that those with the most profound needs—often severely functionally impaired and lacking the means to advocate for themselves—are increasingly sidelined amidst the clamor generated by neuro-influencers.
Neuro-identitarianism represents an understandable reaction to the alienation inherent in late capitalism. The pursuit of diagnosis reflects a fundamental human desire for one's subjective experience to be acknowledged; a need exacerbated in atomized, contactless societies where organic opportunities for genuine connection and understanding are eroding.
However, the tragic aspect of neuro-identitarianism is that by fostering special interest groups defined by difference, competing for recognition alongside other identity-based movements, it obstructs the potential for broader solidarity. By denying a shared human experience of an unaccommodating world, it ultimately alienates people from their common humanity, thereby reproducing the very alienation it purports to resolve.
