Skip to main content

Self-admission to Inpatient Treatment

Mattias Strand is Consultant Psychiatrist at the Stockholm Centre for Eating Disorders. He is also a PhD student at Karolinska Institutet in Stockholm, where his main research focus is on self‐admission as a potential tool in the treatment of severe eating disorders. 

In this post, he discusses the background to, and main claims of, a recent paper, co-authored with Manne Sjöstrand, Senior Researcher at the Stockholm Centre for Healthcare Ethics at Karolinska Institutet, "Self‐admission in psychiatry: The ethics".


In recent years, self-admission to inpatient treatment has become an increasingly popular treatment tool in psychiatry in the Scandinavian countries as well as in the Netherlands. In self-admission, patients who are well known to a service and who have a history of high utilization of inpatient treatment are invited to decide for themselves when a brief admission episode – usually 3-7 days at a time – is warranted. Patients are also free to discharge at will.

Central to the concept is that the patients’ reasons for choosing to self-admit are not questioned. Participants are free to admit themselves because of deteriorating mental health, acute stress, lack of structure in everyday life, loneliness, or any other reason. In this way, the traditional inpatient admission model with a clinician serving as gatekeeper is bypassed, which means that potentially stressful repeated visits to an psychiatric emergency unit can be avoided.

The rationale behind self-admission is manifold. Proponents of the model argue that it can increase patient autonomy and agency, promote early help-seeking, reinforce the asylum function of the inpatient ward, reduce coercive interventions, and reduce total time spent in inpatient treatment.

Participants usually have a history of multiple and prolonged hospital admissions. Supposedly, encouraging self-monitoring of their mental health status and allowing swift help seeking can minimize the lag between first signs of deterioration and hospital admission, thus reducing the total time spent in hospital. Importantly, self-admission is an add-on tool rather than a replacement of other treatment options and admission through regular procedures is thus still available if needed.

For patients suffering from a psychotic or bipolar disorder, the aim of self-admission has primarily been to improve quality of life and everyday functioning, whereas for patients with borderline personality disorder or an eating disorder, the focus on promoting constructive coping strategies could have a directly symptom-modifying function. A distinction has been suggested between recovery from mental disorders and recovery in mental disorders.

Whereas the concept of recovery from a disorder reflects the traditional equating of recovery with full symptom remission, the idea of recovery in a disorder suggests that recovery does not necessarily require a “cure” and a “return to normal”. Instead, promoting such aspects of personhood and everyday functioning as self-mastery, self-regard, autonomy etc. could in itself be regarded as a form of recovery, even if the formal diagnosis noted in the patient records stays the same. For patients with schizophrenia or bipolar disorders it is hypothesized that self-admission can promote such recovery within an illness of a more or less chronic nature.

In a recent paper in Bioethics, Manne Sjöstrand and I examine the rationales behind self-admission from a bioethical perspective, present existing research on the different types of outcomes, and frame possible ethical issues. Self-admission could potentially transform health care from crisis-driven to pre-emptive and promote autonomy for severely ill patients.

Interview studies indicate a high degree of satisfaction with self-admission among participants, but this may not be very surprising given that the model implies a funneling of a scarce resource – i.e., hospital beds in psychiatry – towards this group and does not necessarily mean that it is efficient from a broader perspective. In fact, this may be at odds with the commonly accepted ‘principle of needs’ in allocation of public health care resources.

One main concern is whether the worse off patients are benefited by self-admission, or whether self-admission programs in practice rather means a regressive distribution of resources from worse off to less badly off patients. Commonly used inclusion criteria mean that some of the worst off patients are excluded from participation; e.g., patients with a high risk of suicide or violence or patients unable to independently assess their healthcare needs.

In sum, three scenarios could arise by the introduction of self-admission. As proponents of the model suggest, self-admission may turn out to be either a “zero-sum game” (i.e., benefits for participants and no negative consequences for non-participants) or a “win-win situation” (i.e., both participants and non-participants benefit) in terms of health care resources by removing patients with very high utilization of inpatient treatment from the larger pool of patient and providing them with a fast track for admission to earmarked hospital beds.

Thirdly, however, it may also be the case that worse off non-participants actually lose resources that have previously been available to them. Since no proper health economics evaluation of self-admission has yet been performed, it is currently not known which of these scenarios that is most plausible. In light of the current lack of consistent evidence of the usefulness and cost-effectiveness of self-admission, there are still many aspects that need to be further studied in order to guide any large-scale routine implementation of self-admission in psychiatry.

Popular posts from this blog

Delusions in the DSM 5

This post is by Lisa Bortolotti. How has the definition of delusions changed in the DSM 5? Here are some first impressions. In the DSM-IV (Glossary) delusions were defined as follows: Delusion. A false belief based on incorrect inference about external reality that is firmly sustained despite what almost everyone else believes and despite what constitutes incontrovertible and obvious proof or evidence to the contrary. The belief is not one ordinarily accepted by other members of the person's culture or subculture (e.g., it is not an article of religious faith). When a false belief involves a value judgment, it is regarded as a delusion only when the judgment is so extreme as to defy credibility.

Rationalization: Why your intelligence, vigilance and expertise probably don't protect you

Today's post is by Jonathan Ellis , Associate Professor of Philosophy and Director of the Center for Public Philosophy at the University of California, Santa Cruz, and Eric Schwitzgebel , Professor of Philosophy at the University of California, Riverside. This is the first in a two-part contribution on their paper "Rationalization in Moral and Philosophical thought" in Moral Inferences , eds. J. F. Bonnefon and B. Trémolière (Psychology Press, 2017). We’ve all been there. You’re arguing with someone – about politics, or a policy at work, or about whose turn it is to do the dishes – and they keep finding all kinds of self-serving justifications for their view. When one of their arguments is defeated, rather than rethinking their position they just leap to another argument, then maybe another. They’re rationalizing –coming up with convenient defenses for what they want to believe, rather than responding even-handedly to the points you're making. Yo...

A co-citation analysis of cross-disciplinarity in the empirically-informed philosophy of mind

Today's post is by  Karen Yan (National Yang Ming Chiao Tung University) on her recent paper (co-authored with Chuan-Ya Liao), " A co-citation analysis of cross-disciplinarity in the empirically-informed philosophy of mind " ( Synthese 2023). Karen Yan What drives us to write this paper is our curiosity about what it means when philosophers of mind claim their works are informed by empirical evidence and how to assess this quality of empirically-informedness. Building on Knobe’s (2015) quantitative metaphilosophical analyses of empirically-informed philosophy of mind (EIPM), we investigated further how empirically-informed philosophers rely on empirical research and what metaphilosophical lessons to draw from our empirical results.  We utilize scientometric tools and categorization analysis to provide an empirically reliable description of EIPM. Our methodological novelty lies in integrating the co-citation analysis tool with the conceptual resources from the philosoph...