Tuesday 26 April 2016

Drugs Without the Hot Air

This book, by David Nutt (one of Britain's leading guru of hard-science verdicts on psychoactive drug usage and their harms - he also used to be* a top policy advisor on the topic), is one of those rare kind of non-fiction book, the exquisite and almost impenetrable presentation of brute fact. I love reading these kinds of book about complex and controversial topics - like whether gender is psychologically innate or what the value of socioeconomic equality is - it takes a certain breed of author to systematically pen down logical overviews of enormous depths of evidence, organised into coherent explanatory frameworks, remaining a robust case without descending to polemics, and still somehow being pretty easy to read.
   The core point of the book is that drug use, being essentially a personal health risk, should be treated as such by policymakers. Obviously this entails extensive analysis of said personal health risks, which are surprisingly high for legal drugs** like alcohol and tobacco and public-perception-defyingly low for certain heavily stigmatised drugs like LSD or MDMA. (I've just written a huge fat chunk of fact, in summary from the book, in the second asterisk bit below, so read that now if you didn't at the **). I've clearly had a fair bit of fun embellishing that last lump of argument with colourful detail, but the crux of the point is in the statistics and the science and the policy results, all of which you should check out for yourself - but you'll struggle to find a more reputable source on the matter than David Nutt, so I'd wager. These aggregations of fact force one to question the norms surrounding drug use, both legal and illegal - prohibition of alcohol failed spectacularly in Depression-era America, and the modern-day 'War on Drugs' has failed on a multitude of fronts (which I can't be bothered to go into detail about but is basically a huge waste of money that has among other things: overlapped systemic racism to fuel mass-incarceration of black African-American men on a horrific scale for minor crimes such as possession of weed; consolidated huge power in criminal gangs in the global South; prevented pharmacological access to substances that have shown enormous benefits in treating certain psychological problems; perpetuated societal trends of wasteful decay through the 'greenlighting' of alcohol and tobacco as legal and thus endorsed for irresponsible use; and so on). The community of socio-medical experts on the matter is almost unanimous in calling for policy-making emphasis on drug use to shift from criminality to public health.
   A government's job (imho) is to strike a balance between protecting liberties and protecting wellbeing - the 'War on Drugs' has quite blatantly failed to do this: the harms of highly-problematic substances like alcohol and tobacco are not minimised (the same can be said of crack cocaine and heroin, as the state more instinctively treats such crippling addictions as moral failures rather than behavioural health problems in desparate need of rehabilitation); the liberties to experience certain states of mind is stripped back to ones unlikely to shake up social norms (imagine if social weed-smoking was as prevalent as pint-drinking - how many more interesting conversations and thoughts would we have instead of just-another-night-down-pub, going for a wee every half-hour past about eleven p.m. and feeling unnatural urges for doner kebabs?); I feel like throughout the spread of this post I've already fleshed out some of my key points in support here; to regather - the policy structures in place are nowhere near adequate or accurate to the reality of risks of harms and benefits for these kinds of activity, being as they are governed by the normative dregs of late-20th-century scaremongering rather than by rational presentations or interpretations of fact.
   Anyway. If you feel strongly opposed to everything I'm saying - good, at least you've read this far through the post, now if you want to be reasonable instead of reactionary, I'd recommend you read the whole of David Nutt's book. And if you're really skeptical, check out his scientific and statistical sources.**** On the flipside, if you're a heartily critical liberal like me, you'll probably enjoy this book and find it massively enrich your opinions and informedness about an interesting yet generally poorly-publicly-debated issues facing British/world society today.
   To cap off this post a bit I'd like to offer a bit of personal reflection on the issue of using illegal substances for recreational purposes. For me the clincher here is their [il]legality - I absolutely do not condone such activities, not because their being legislatively prohibited renders them immoral, but because the risks of prosecution are massive, and hippies like me probably wouldn't cope well in the criminal justice system, even just brushing up against it slightly. Also, as a Christian, I must cite the biblical exhortation to in clear conscience obey worldly rulers' laws, as these are people God has put in authority over us, whether I find their exercise of such authority agreeable or not (this is why I'm such a keeno for getting Christians into counter-hegemonic activism, as resignation to political order is often lived out as acceptance of preventable injustice) - since recreational drug use is, in my view, in and of itself a morally neutral activity, I feel abstinence is probably best practice in societies where it's illegal. Despite this, given the weight of evidence about these policies' failures (discussed literally everywhere in this post) in promoting liberties and minimising harms, I do strongly advocate for the decriminalisation of many***** currently illegal psychoactive substances, and for such drugs' availability to be couched in heavy regulation and education for public health. From the sounds of it, there is much communal-emotional and artistic and transcendental-experiential benefit to be had from responsible use of some of these substances, particularly several for which the associated risks of harms are astoundingly low. (See final asterisk bit below.) Needlessly restricting well-informed responsible individuals' access to potentially good things is, in my view, a plain abuse of legislative power - especially when done so through a campaign that fuels and perpetuates so much injustice, not to mention comprehensively failing to minimise harms, or even reduce usage by notable figures.
   This was meant to be a relatively short post. Ah well. I always find it's better to run into fullish explanations of one's own perspective when writing about controversial issues, as putting forth your case with more detail and structure helps prevent angry confused commenters arguing against a straw man of your own creation because you couldn't be arsed to do a proper man. Or it would, if I ever got angry confused commenters. I don't tend to get any commenters at all, because nobody reads this blog, which is fine by me.



* As in, isn't anymore, because in a stunningly ironic demonstration of some of this book's key points, the government 'disagreed' with his scientifically and statistically sound findings and sacked him in 2009.

** Take issue with this phrasing? Think referring to alcohol and tobacco, or even things like caffeine and paracetamol, in the same category as powerful hallucinogenics and the likes of meth, ket, and crack, is ridiculous? It's probably because your definitions of what a 'drug' is have been shaped by a mixture of extreme cultural examples of drug use and public information programmes exaggerating probable harms of drug use to encourage abstinence, rather than the scientific definition of 'drug', which is basically a chemical taken into the body to produce an effect (other than sustenance - we call that 'food'). These effects can be but are not always psychoactive - magic mushrooms, whiskey, and cannabis are examples of drugs that alter one's mental state. Drugs can be used medically (e.g. aspirin, morphine) or recreationally (e.g. most psychoactive drugs, as are the focus of drug policy and this book), and of these psychoactive substances there is no clear or consistent pattern of correlation between their potential harmfulness, experiential intensity, and legal availability.
   For example, let's briefly compare ecstasy to alcohol. The former is linked to between ten and fifty deaths in the UK per year (though looking closer at case-by-case almost all of these result from combinations of poor provision of public education about how to rave responsibly and the risk of dealers fobbing people off with sometimes-dangerously impure substances, which would be an entirely avoidable problem in a legally regulated market) while the latter is linked to the deaths of around 40,000 Brits annually (also linked to 7,000 traffic incidents and 1,200,000 violent incidents per year, not to mention that it has 3,500,000 British addicts (alcoholism being a drug addiction so common to the UK that it seems to have been co-opted and justified as a reasonably widespread sociocultural quirk), is a significant contributing factor in 40% of domestic abuse and 50% of child protection cases, and overall is estimated to cause between £30 and £55 billion [yep] of damage to global societies and economies worldwide every year). Ecstasy is also almost universally described as a more intrinsically pleasant subjective experience than alcohol when taken responsibly (given that rather than slowing down your whole physiology and merely lowering inhibitions, it gives one's brain a bath in seratonin, leading to an energy spurt, also functioning effectively as a chemical flood of happiness and love***). More - whereas booze has been indisputably linked to depression and similar mental health issues on a major scale, experimental treatments using ecstasy have yielded incredibly promising results for otherwise extremely difficult-to-treat disorders (such as PTSD). 
   And yet in the UK, being as it is Class A under the 1971 Misuse of Drugs Act, possession of ecstasy for personal use can (if you're unlucky and get caught by lairy police officers on your way to a warehouse full of banging techno and well-hydrated and surprisingly huggy strangers who automatically feel like friends) slap you in for a seven year sentence, while anyone over the age of 18 can waltz into the nearest Wetherspoons and sit quaffing an enormous range of well-regulated and high-tax-generating and generally-quite-nice-in-moderation [and legal] products until they get into an aggressive stumbling argument with someone because they shouted "BREXIT" ironically and were misinterpreted by that local regular who's an avid xenophobe (perhaps because decades of alcoholism has made it hard to take in any cohesive opinions about the contemporary world more cosmopolitan than, say, those of Nigel Farage).

*** If you have video proof of people on MDMA being anywhere near as aggressive as a standard drunken Englishman, I will buy you a pint. And then fight you.

**** Of course it's fully and extensively referenced! We're not barbarians, are we?

***** Based on David Nutt's book, my own research through reputable portals, and having had some good insightful conversations with friends and acquaintances about their experiences with drugs (one does not simply [do a philosophy degree & be part of an environmental activist group & whatever else - student life is rife with these people and they're largely lovely] without meeting some pretty 'open-minded' folk), I have settled on a short list of some of the most common and widely-known illegal psychoactive substances that I feel should probably be largely legal, at least to the same extent as alcohol, based on their effects and health risks.
   So, in no particular order: common-or-garden weed/hash, LSD, magic mushrooms, nitrous oxide; also skunk and MDMA though possibly in a more highly-regulated category, and ketamine and cocaine in a yet higher one.
   Obviously, given the health and wellbeing foundations of my opinion here, I would only condone the use of such substances if legalised and properly regulated, and with users being fully aware of the physiological risks they're putting themselves at by taking a given drug, including systems for working out and sticking to responsible dosages to avoid social dysfunctionality and physical risk. Acting based upon the best available scientific and statistical information is crucial - you can't be responsible without being aware. I envisage such an endpoint to resemble current markets for alcohol and tobacco: you might buy a gram of coke in branded packaging decorated only by perfunctory information about safe usage and a big cigarette-packet-style picture of some coke-diseased organ or something accompanied by words to the effect of "LOOK AT THIS DISEASE THAT COKE OFTEN CAUSES": you might buy a pre-rolled spliff (if Netherlands-type coffee-shop culture were to filter over as an alternative to English pub culture) that must legally disclose at the point of sale what strength it is, in units, or some kind of measure of tetrahydrocannabinol-(the active chemical in marijuana)-per-joint, much like alcoholic beverages divulge their alcohol-per-drink as a percentage: you might buy a flap of LSD-soaked paper in a well-packaged envelope also containing a small but detailed booklet explaining how to arrange your environment and circumstances optimally.
   Who knows what the future holds?

Tuesday 19 April 2016

Teaching Critical Thinking: Practical Wisdom

This book, a collection of essays by bell hooks, is truly brilliant. I read it to explore ideas about the importance of education in shared interpretations of society for normative trends towards social justice (especially on things like race and gender), having been awakened in the last couple of years to critical theory and feminism, and having long been interested in education's potential for radicalisation (or perpetuation of hegemonic injustice) - and also because I'm deliberately expanding my bookshelf beyond the 'default'* of white men, and where better to start than enormously influential black woman bell hooks? Specifically, in a book about how learning can help alter individual attitudes through empowerment and so overturn prevailing inequalities?
   hooks's book is part of a trilogy of essay collections about how education can be a positive force for change and justice. Her other two books in this series look more in-depth at how classrooms can be used to cultivate diverse, tolerant, pluralistic communities, and how individual students can be encouraged to question norms so as to be willing to 'transgress' these and so be better-suited as spokespersons of freethinking liberty. This book is less specific, offering 'practical wisdom' distilled from hooks's years spent as a teacher and thinker on a huge range of complex issues - from the two mentioned above to difficulties of sex and race that infiltrate educational structures to how best to communicate or cooperate in certain contexts to the uses of certain emotions or aspects of human experience in forging effective education. The core focus is on 'engaged pedagogy', a model of education in which the teacher-student relationship is not one of didactic "I have knowledge, you do not, allow me to impart it while you sit there passively"-ness nor of utterly ineffective "all perspectives are equal and worthwhile so let's discover everything together, go on, small child, you first"-ness. Engaged pedagogy recognises that education hinges upon an inequality of knowledge, but doesn't allow this to obstruct formation of communities or entrench any other existing social/political inequalities (e.g. race/gender); teachers in this model are seen as empowering students to realise their full complex identities and engage with systems of knowledge and understanding through critically thinking about issues as they encounter them, from not only their perspective but from sharing critically-thought-about-perspectival-realisations between other members of their diverse classroom/society. There are thirty-two chapters exploring an enormous range of issues but all centred on this view of education. Each chunk is shortish and highly readable, and the overall viewpoint is utterly compelling, rich with hope for human capacities and a genuine warmth and almost Christian-esque love that surprised me given the righteous but unforgiving anger that characterises so much of contemporary identity politics, an intellectual sphere to which bell hooks probably is what Alfred Marshall is to neoclassical economics. Or something.
   I don't really have any of my own thoughts or reflections on this book - it's just astoundingly good. It's challenging, enlightening, and encouraging, and if you're even half-interested in working toward an egalitarian society and/or working in an even half-educational role, you should 100% read this book.



* 'Default' because you can pretty much guarantee that on most topics, the first well-reviewed or highly-recommended book you'll find will be by some white guy, probably Western and heterosexual, if it's a 'classic' probably dead. Seeking out alternative perspectives isn't that much effort and is deeply important.

Monday 4 April 2016

Status Anxiety

This book. the internationally bestselling guide to a vaguely-but-not-too-vaguely-defined conception of social angst about one's position and perception by acclaimed pseudo-philosopher* Alain de Botton,** is pretty good. I got it in a second-hand English bookshop in Amsterdam, of all places. My thoughts on this book are quite straightforward ("HA" thinks the discerning reader, wise to my promises of 'shortish posts', "here we go again, it's guaranteed to be an absurd thousand-or-two-word barely-structured mental drippages, one which I will not read" - yeh well shut up, discerning reader) but I really enjoy writing unplanned spurts of thoughtful text so I'm gonna have a bit more fun with this one.***
   It's deeply ironic that that should've been the last sentence of the only paragraph (asterisked sub-bits, thankfully, included) to have been autorecovered; I am actually now going to have entirely no fun with this blogpost, since my laptop just crashed unceremoniously and I lost about eight hundred words. Sucks. I'd done pretty interesting and wittily-written sections on the lack of diversity represented in de Botton's encouraging pages (despite drawing on economics, philosophy, history, art, literature, politics, psychology, and whatnot, probably (no joke) 95% of who he cites or references are either educated white men who lived in Europe between 1650 and 1950, or Ancient Bloody Greeks) and on the extensive overlaps status anxiety seems to have with politico-economic systems (which lended some interesting ammunition to the psychological-emotional elements in my ever-growing personal-opinion-critique of capitalism). But these sections were lost, like tears in the oven, because for some reason even though Google Docs has an autosave feature powerful enough to actually bring a medium-to-large moth**** back to life and even Microsoft Word has an emergency unsaved-document auto-capture function if your computer crashes, but Blogger for some reason allowed me to blithely tap away hundreds of words without once thinking to itself that it should autosave. There is a 'Save' button on the post composition page, but who uses that!? (I did, just now, in sheer terror of my laptop and Blogger taking joint revenge against this lengthy complaint.) So anyway, rather than rewrite all this lost gold (it's shockingly hard to remember exactly what paragraphs you've just witnessed sucked into digital oblivion before your very eyes) I'm just gonna blast through a quick summary of the book and briefly state my largest thought-reaction to it.
   The book opens with a definition of status anxiety, which is essentially just when people worry about their place in the world relative to other people and feel sad about it when they perceive themselves to be doing worse than they'd like. The book is then split into two parts, firstly looking at five possible causes of status anxiety:
  • Lovelessness: (general loneliness & lack of social acceptance)
  • Snobbery: (overvaluing sociocultural status markers)
  • Expectation: (holding unrealistic ones)
  • Meritocracy: (personal failure is possible despite skills & hard work)
  • Dependence: (we're inextricable from our socioeconomic contexts)
   No, I didn't summarise those in much detail, did I? Read the book if you're bothered. And then of course part two, looking at five possible solutions to status anxiety:
  • Philosophy: (dissecting ideas to enlighten ourselves)
  • Art: (engaging with culture to enlighten ourselves)
  • Politics: (engaging with socioeconomic structures for change)
  • Christianity: (warm fuzzy feelings of acceptance through church community, supporting an earnest vision of human equality through all their creation in God's image and thus any social factors affecting their 'status' are bunk in the eyes of the almighty and not something to get too bummed-out about)
  • Bohemia: (hiding in a community of like-minded enlightened aesthetes, hippies, pot-smoking book-reading sandal-wearing meat-eschewing lefty scum. I'm joking but this chapter should be pretty self-explanatory if you grasp the basic definition of 'bohemian', which entails a flagrant disregard for social norms)
   Each of these ten chapters (each varying massively in length and number of pictures) is well-written, topically relevant, and explains well how each them may cause or solve to some degree our burdens of status anxiety. Overall, it's a very easily-readable and warmly enlightening book, one which, as the rest of Alain de Botton's work, goes a long way to demystifying (if not de-pretentiousnessifying) elements of intellectualism, in a goodwilled attempt to help people understand themselves and their lives better, and so have better ones. And this book fulfils that function pretty well. It's educational in an engaging, pleasant, and cheers-you-up kind of way, the details of complex thinkers' works brought to life in application to common problems. I'd absolutely recommend anyone read this.
   But for one complaint I have with it (and not just it, all of Alain de Botton's work that I've read or watched-on-YouTube so far) - it completely guts Christianity, guts it like a fish that Alain's not going to eat anyway because it upsets his stomach but he found it lying on the beach and he's always wanted to gut a fish out of a curious itching for the performance of minor masculine tasks. I was surprised he did a chapter about it at all, but having read the chapter, it may as well have been a chapter in which he similarly gutted the fishes of Buddhism, Islam, Hinduism; or just not done any fish-gutting and written a straight-up chapter about 'supportive communities gathered around more-or-less transcendental ideals' (admittedly, he did write a chapter about this too, the Bohemia one).***** What I mean by all of this, is in his discussion of religion, he detaches it from the part that means anything substantive at all - theology, and the possible truth thereof. Like, philosophy and art and politics are all excellent and diverse fields in which one can explore one's place in the world and find and create and actively work for meaning in multifarious ways; and bohemian lifestyles are the perfect space in which to do that. But religions are not in this same category, they're not a 'pick-and-choose-until-you-find-what-you-like' type of deal: religions make objective claims about what the universe is, what we are, what life is, what God is (if one's inluded), and what this implies about how we should think and act. Alain's discussion of how God making humanity in God's image renders us absolutely equal is pretty sound, and here an excellent blow to any attempt to manipulate social status in any way other than the egalitarianism supported by Christianity. Likewise, I can't disagree that church is an excellent form of community support and encouragement - it is, of course it is, it's designed for that purpose, humans are designed for that purpose. But the whole chapter on Christianity focuses on these two aspects: which is fairenough in a sense, because they form a wholesome case for how Christianity can be a solution to status anxiety. But while true, it's shortsighted, it's mischaracterisation; Christianity is more than that, it's not a field like art or politics or philosophy where nothing is fixed and argument or experiment drives development forever, nor a lifestyle like bohemia where anything goes in a liberal cooperative inclusive sense: Christianity proposes objective truths about the world that demand an answer. Objective truths stretching far beyond our being made-in-God's-image or being suited-for-community-for-which-the-church-is-the-archetype; truths that ultimately lead to, yes, a complete eradication of status anxiety, if only through a complete rebirth of creation in Jesus, and I'm not gonna explain the whole of it because there's a load of books on Christian theology that I've written posts about before and you can access the list of these through the labels boxes on the right, and also I've over-run my intended wordcount again, and I'm terrified my laptop might crash a third time.
   Isaac Stovell.
   Out.



* Just kidding, Alain, if you're reading this - I love School of Life: and while there are occasionally certain issues I feel you don't explore with enough critically nuanced vim and/or vinegar, I can easily look past this in realising that making such compromises is regrettably a necessary part writing books and short animated videos with the aim of popularising discussion of Big Ideas - an endeavour which I wholeheartedly support . Also there are a fair few of your views which I disagree with (especially strongly on theology - hey Alain, if you made it past that last sentence why not read the rest of this post?) but for the most part you seem to be on the same page as me so hey, whatevs, let's go for an erudite conversation over toasted sandwiches and herbal tea sometime. Or something.

** Also author of The Consolations of Philosophy, Religion for Atheists, Art as Therapy, Cats Are Basically People Too Penélope Damn Your Non-Inclusive Allergies, and the Waterstones'-holiday-bargain-table-second-best-selling autobiographical My Quite Nice Life as a Pretend French Intellectual.
(sorry Alain sorry sorry sorry read previous asterisk!!!!1)

*** There are several blog-writing gimmicks that I just get a huge kick out of using: the pointless asides relegated to asterisked paragraphs (one of which this entire bit will be), totally-unnecessarily-long-hyphenated-construction-of-a-concept-that-could-just-be-explained-normally, the well-chosen random (but pleasant!) link for a random phrase (oh yeh now that was a well-chosen link - just to point out that the previous usage of the word 'that' was also a hyperlink, something that shouldn't normally warrant pointing out, but I've italicised it to help the sentence flow and the link's default boldness on a skinnier font might be harder to spot; also I wanted an excuse to embark upon a tortuous run-on sentence inside parentheses, which was the next on my list of gimmicks), the self-deprecating reflexive addresses to an enthusiastic audience that largely (I've seen my own blog's viewing statistics - hrmph) doesn't exist, and finally the self-indulgent meta-commentary, of which this entire bit has also been a part.

**** I promised I was going to have no more fun with the remainder of this post: hence why I purposefully wrote this but, knowing full well that it was a lie, and that dead moths can only remain as such until their consumption or decomposition. It's a harrowing and bleak thought. Especially since I quite like moths.

***** I shit you not, my laptop literally just crashed again. Fortunately I'm deeply paranoid now about the whole charade of blogwriting, and have been mashing the 'Save' button every few sentences. Perhaps the great Alain de Botton is more powerful than we had previously conceived, and is using his populist powers of pseudo-philosophy (SEE FIRST ASTERISK) to junk up my computer cos he can sense I'm respectfully disagreeing with him on the point of his neglect of theology in discussing religion? Or many he's angry that I keep insulting-him-but-not-really? Or maybe it's upsetting him how many metaphorical fish I've gutted? Hm.