Archives for category: Politics

Part IPart II

2023 is over, and while the final numbers are yet to be tallied, it’s generally expected to be another record-breaking year for drug overdose deaths. What surprises me the most about this is that Vancouver has had an injection of additional police, 100 of them in fact, and the abysmal numbers of equally promised mental health nurses certainly would be irrelevant. Drug deaths are the result of degenerates not having sufficient consequences for their actions, so surely there must be some kind of mistake. I can’t imagine that venerated and Oscar-snubbed documentary Vancouver Is Dying would mislead me in any way. Surely my fears should be allayed; my condemnation of drugs vindicated, and yet, the fear persists, and drugs keep killing.

I deadly serious. And don’t call me, Shirley.

I’m sure Aaron Gunn, the auteur of this masterpiece, would suggest that it’s all that darned harm reduction that’s keeping these deaths high. In fact he does. I’m doing a bit; perhaps you’ve forgotten since it’s been so long since my last blog on this, but I’m trying to provide an analysis of this… whatever Vancouver Is Dying is supposed to be. Harm reduction paradoxically perpetuates harm, as per Gunn. His masterclass in logic points to the fact that Insite, the supervised injection site, has been around since 2003, and yet drug deaths have soared since then. And it’s true! Drug deaths have soared. It’s a weird leap of logic though because Insite has reversed 11,856 overdoses since it started collecting data in 2004. So like… yes, deaths have gone up, but it’s pretty easy to argue that the number of overdose deaths would be even greater by 11,586 if Insite wasn’t around, right? Like that’s pretty simple and straightforward. Perhaps there are other things going on that contribute to growing drug addiction beyond the measures society has taken to make that problem safer for the people who are stuck with it.

Of course, harm reduction isn’t actually about making things safer. Gunn argues that this is a gaslighting technique used by progressives to hide the fact that harm reduction is about reducing stigma. Stigma is a good thing, actually, because it discourages people from smoking cigarettes or drinking and driving (two notably legal and heavily regulated substances, I might add). We should stigmatize drug users to achieve similar ends (I would love legal and heavily regulated, but I don’t think bullying is the way we’re going to get there, Gunn). Anyway, there is just so much stupidity to unpack in just this small little point then I’m going to take a quick break for a picture.

Pictured: a good thing we should do more of

First, harm reduction and stigma reduction are separate things – both of them are good. Does giving out clean needles for free reduce more harm or stigma? Well, they do a really good job of reducing the risks of contracting bloodborne diseases like HIV and HEP C. Does Gunn not consider those harmful? Needle exchanges and similar programs do reduce stigma in the sense that they tacitly suggesting that people who use drugs don’t deserve to die needlessly, so maybe he’s right. But then he appears to be suggesting that people who use drugs deserve to die needlessly.

This brings us to stigma being good. What?! Education campaigns like those surrounding smoking and drunk driving do not increase stigma; they increase education. People weren’t collectively bullied into abandoning these pursuits – cigarettes became heavily regulated as people became more informed about their harms and demanded it, and when they were informed about the dangers of drunk driving, drug users made informed, rational decisions about being safe while using their drug of choice, i.e. they started using designated drivers and taxis because even though they enjoyed using drugs (alcohol), they didn’t want to die while doing it. Gunn gets really close to encroaching on these obvious parallels to harm reduction and safe supply that would suggest a more rational approach to drug policy, but then just skates by obliviously… or intentionally. I mean, he does suggest that there is no evidence for harm reduction strategies, so the odds are he’s just a moron. It’s not hard to find the citations I’m using here.

And these drug users don’t need an education campaign! They know, better than literally anyone else, the harms of drugs. It’s their friends, partners, and loved ones who are dying. It’s them playing Russian Roulette with their drug dealers. They’re the ones ending up in the hospital with cellulitis from an unsafe injection. They fucking know already. The unbelievable callousness of this infuriating garbage to presume that stigma gussied up as education is in any way necessary for people addicted to drugs, let alone something verging on a solution to their problems. The vilest of slurs would still be too high praise for these contemptible sociopaths.

All of the above

Reducing stigma is about seeing people who use drugs as people. People aren’t a disease. People aren’t inherently a threat. People are worthy of love and kindness. If people who use drugs are people, Gunn is out of a thesis. His goal, remember, is to utilize violent consequences to enforce sobriety within a particular and nefarious demographic. He refers to the “imagined persecution” of drug users because if it was real, if they are people, he’s a fucking monster.

But Gunn loves junkies! He shows this by dismissing their views, demonizing their behaviour, calling them zombies, and convincing the rest of us that more of them need to die. Gunn loves junkies so much that he doesn’t want the government to give them drugs. We’re giving people drugs and then watching them overdose! How foolish of us! He literally suggests that the weight of the drug user vote is pushing governments to adopt safe supply policy – the excess funds of drug addicts are going toward lavish lobbying groups. It’s drug users and their allies with all the political clout these days! All the normies are cynically getting into the safe supply market and profiting off of it, just like Purdue Pharma making money off the deaths of OxyContin – no citations given. All these malicious actors and the naive babies that are drug users that he needs to protect are pushing the government to come together with those who are addicted to drugs like fentanyl, carfentanyl, benzodiazepine, diacetylmorphine (Ha! If only!), and give them… hydromorphone!!!

If all drugs are exactly the same, that makes my argument much stronger, so… let’s make some bold assumptions!

Gunn argues that safe supply perpetuates an illness (I’ve already addressed this last time by saying that drugs aren’t actually the problem of addiction, so I won’t repeat myself here). Safe supply is what is actually causing the crisis that was declared in 2016: a pilot program that started midway through 2021! You see, giving drug users a drug is suggesting they are past the point of saving (of note, being saved means never doing drugs again, not staying alive). Gunn wants to save junkies by putting them into privately-run treatment centres that certainly have no financial incentives in promoting abstinence-only policies!

So what does giving a tiny fraction of opiate users (around 5,000 people get prescribed safe supply out of an estimated 225,000 opiate users) a drug they never really wanted to take in the first place look like? Are they truly diverting and selling their drugs as much as Gunn suggests? In a miraculous first, Gunn is finally right about something!

Getting prescribed hydromorphone when you are addicted to fentanyl is like being given a couple of Bud Lights a day when you’re normally downing an entire keg of blindness-grade moonshine. If you listen to drug users, or look at the research, the metaphor is backed up by a good amount of reality. Hydromorphone is weak-ass shit, and the comparison to Bud Light is apt. The only way Bud Light would be useful to a moonshine-oholic is if you stockpiled it for a rainy day, if you didn’t have any moonshine and were desperate for anything with alcohol in it, or if your loved one didn’t have any moonshine either, was dangerously hung over, and needed a bit of the hair of the dog to get going. Or you’d sell it because you’re addicted to fucking moonshine and don’t have any money. It’s literally the same with hydromorphone – click on a hyperlink for once in your lives and see.

Not this one!

So is hydromorphone contributing to the problem? Well certainly not the deaths, at least – they’re barely relevant on that end. Is it cheaper because it’s more abundant now than it used to be? Sure! Is that actually a problem? Well, given that it’s fentanyl that’s killing people, Economics 101 would tell us that a safer, cheaper alternative would dissuade people from going to fentanyl. So arguably, a street market flooded with hydromorphone is one for the ‘plus’ column.

Also, just quickly, Gunn suggests that doctors are prescribing safe supply to people with schizophrenia, and they are, obviously. Addiction is about alleviating suffering, schizophrenia causes a lot of suffering, so there is a disproportional amount of people with schizophrenia who medicate themselves with drugs. And like… there are problems with giving certain medications to people with schizophrenia – and those medications are for ADHD, and have nothing to do with safe supply. Gunn just wants to throw in one more scare tactic for people who don’t know any better to suggest that mental health (an already terrifying unknown!) is now becoming even more scary because of DRUGS! It’s a simple misleading claim, pulled out of his ass, mashing two ‘scary’ tropes together for the sake of weak propaganda. The use of fear to manipulate people toward a particular ideology is just so glaringly apparent that it physically hurts me.

Are there problems with safe supply? You bet! That hyperlink you clicked on earlier about the research into it suggests that people aren’t actually looking for hydromorphone because that’s not what they’re addicted to, and would be better served by something that actually touches their tolerance level. It’s also only being delivered to a small fraction of the people who need it, and that’s partly because doctors, the current gatekeepers to safe supply, are nervous about prescribing it. If things go wrong, it’s their licenses on the line. That’s why the research, as well as the Chief Coroner of BC, advocate away from a prescriber model. Read things! I strongly recommend it.

I dunno – kinda seems like bullshit

Anyway, Gunn is wrong about more than just the information he provides. He’s also wrong on more research that he never talks about! You’d think he would want to include all the evidence on safe supply in order to provide comprehensive reporting on it, right? The NAOMI and SALOME trials run out of Crosstown Clinic in Vancouver followed individuals who were provided with diacetylmorphine (that’s heroin if you didn’t look it up the last time I mentioned it) daily as a treatment for their opiate addiction. And wouldn’t ya know it, their lives improved! They were able to start working again, rekindle connections, and no longer needed to resort to crime! You know how Gunn acknowledges that drug users will do awful things like crime in order to get their drugs, but then is against safe supply for completely irrational reasons? Well, turns out proper safe supply gets rid of that crime part! Drug users would no longer be desperate, so they wouldn’t have to do desperate things! Why would you need to do a crime in order to get drugs if you’re already getting the drugs? That sounds like a harm is being reduced there – surely it must be a stigma thing.

The lives of the people who participated in these trials improved because they were able to get what they needed without issue, and then they could spend the rest of their time doing whatever. And turns out, that’s mostly healthy things anyone would do because, and I can’t stress this enough, people who use drugs are people. When the trial ended, the government shut down the heroin program because drugs are bad, and the participants banded together to sue the government to allow them to keep taking heroin and won. You know how if you are part of a cancer treatment trial, and the trial works so well that you’re able to live a functional life again, when the trial ends that the trial operators are legally required to continue giving you that successful treatment? Well they are, that’s why they won, and Crosstown still has the heroin program running – for about 140 people of the 225,000 mentioned earlier.

Hmm… perhaps there’s a reason it looks like there hasn’t been much progress with the safe supply program…

Looking at things like research and data, or even just listening to the drug users that he’s talking to, is beyond Gunn’s capacity as a documentarian. Perhaps his shoes are too tight. Gunn prefers simplistic solutions: drugs are bad, so don’t do drugs. Things are only seem complex because those smarmy leftists who love opiates made it that way! If you put our leaders in power, we’ll fix things by getting rid of those people and their confusing ideas! Drug policy shouldn’t be about creating a functional society, it should be about simple moral assertions about what is right and wrong. There is only one right way to live, and laws should be a reflection of that, and if reality doesn’t conform to that ‘right way of living,’ then we’ll play pretend no matter how many dead bodies stack up. Anyone talking about consequences is just trying to cause trouble. We can’t acknowledge any nuance about drugs or it will distract from the necessary truth that drugs are wholly evil because I can’t fathom a world outside of the black and white. Simplicity must prevail over any other factor. There is no limit to how simple a solution can be when it doesn’t have to conform to reality, and that is the kind of solution that Gunn is advocating for here. Drugs are bad, so don’t do drugs, mmkay?

I thought we all learned this was a joke years ago

Back in reality, harm reduction, safe supply, and reducing stigma have all been shown to improve the lives of drug users. The question that Gunn dances around but never asks is, what if we could reduce the harms of opiates to the point where the people who use them could be functional members of society, no more socially unstable than those who drink alcohol or smoke weed? It’s possible – we used to do it before it was criminalized for being associated with the Chinese! This is where the dancing comes in: Gunn cites “normalization” of drugs as a threat that society is facing. What if opiates were as normal as alcohol and weed? This terrifying outcome does not come with any evidence as to why it would be bad – the fears of increased crime and death would be negated by the reduction in those harms from the process of the aptly named ‘harm reduction.’ Gunn can’t imagine a society that does not fit into his moral framework. He’s fighting to obtain that fantasy.

The use of simplistic fears to generate simplistic political outcomes is ubiquitous. The ‘right’ way of doing things needing to be reflected in law expands well beyond drug use. These strategies to manipulate reality to suit a moral panic aren’t unique to Gunn and his absurdities. There are real world consequences to these kinds of delusions, and Gunn arguably made a significant difference with this shit. To find out why I’ve been wasting so much of my life on this gibberish, tune in one last time… whenever I get around to it. Hey, I have a job!

Part IV

I often find myself thinking about the Haitian Revolution. Not because I’m a historian, nor do I feel any particular personal connection to slavery. I am quite Caucasian, thank you, and my natural empathic connections lay in far more privileged in-groups. Frankly, I have more in common with the French slavers than I do the Haitians, and that is precisely my point.

Hello comfort zone!

The Haitian Revolution was vicious. When the slaves rebelled, they did so with ferocious gusto. The Haitians tortured and slaughtered every single French family on the island, ostensibly to prevent further enslavement, but arguably as revenge for the crimes of their colonial nation. The only White folks who were spared were the Germans and Poles. In retaliation, the French set up a blockade around the island with their navy of warships and forced reparations from the new republic, demanding the former slaves pay their slavers approximately $3.5 billion USD in today’s currency, with Haiti only paying it off finally in 1947. Haiti’s modern day impoverishment was imposed by a jilted nation bitter about losing the people they owned as property.

The Haitians brutalized French civilians, killing entire families including children. Did France have the right to defend itself? In a just world, should they have invaded the poor nation to reestablish the status quo? Let’s say for the sake of argument that the French would have been delicately proportionate in their response, and avoided killing civilians, targeting only the militants who overthrew the slaver regime. They were one of the few republics globally at that point, deposing their own tyrannical rulers in their own notably dovish way; surely their cause must have been just – they were an oasis of democracy in the world! Would their resolute nobility justify returning the Haitian people to enslavement? Should we condemn the Haitians for their revolution? Surely a peaceful solution was possible, and while we may mourn the tragedy of French retaliation, devastating in its reality, we cannot abide the violence of a slave revolt. Surely.

I don’t think the Haitians had truly exhausted their kumbaya resources

Slavery is now considered one of the greatest evils humanity has ever perpetuated. To respond to it with violence isn’t actually at all controversial. When America eventually caught on that slavery is bad, it had a whole war against itself in order to reject it. To talk about the Haitian Revolution without the context of slavery is just about the most absurd thing anyone could ever do; even the worst student in a high school history class would still include the word “slavery” somewhere in their failing final paper, perhaps even in the title. When we look at the slave revolt, the keyword is already present in the phrasing. To pretend it erupts in an ahistorical vacuum would require significant leaps of racism to ignore.

My parallel is not subtle, and the criticisms are predictable. What the French did, slavery, is objectively wrong, and the Israeli treatment of Palestinians is a false equivalence. Perhaps, but we must look at the context to determine whether or not that is actually true. In the occupied territories of the West Bank (deemed illegal under international law), Israeli settlers are forcibly evicting Palestinians from their homes in order to claim the land for their own, often using violence to do so. In Gaza, one has to wonder how Israel had the power to eliminate access to drinkable water from entering the region after Hamas’s attack, along with other trifles like fuel, food, and medicine. This blockade has been in place since 2007. What do you call it when one group controls the necessities of life of another, removing access to it when they disapprove? It is driving a people into submission, reminding them who has the power over their lives. While there is no forced labour, the comparison to slavery does not feel too outrageous. There is a word that is commonly bandied about though, apartheid, as described by Human Rights Watch, Amnesty International, and even the Israeli human rights group B’tselem. What does it mean to use violence against such a state of oppression?

This surrounds Gaza. This is why it’s often compared to an open-air prison with unlivable conditions even at the best of times. What kind of moral equivalence should we attribute to the imprisonment without charge of an entire people?

Which leads me to the second predictable criticism. We’ve grown as a species since the days of colonialism and slavery! We don’t need violence anymore! Even the apartheid in South Africa was resolved through the peaceful actions of the great Nelson Mandela! Violence, in any context, is inherently evil and should never be used as a political tool.

There is an old philosophical adage that states that ought implies can. This is a simple maxim that stipulates that only someone capable of acting ethically is responsible for doing so. If I can’t lift a boulder that’s crushing you to death, I am not responsible for saving you. If I’m Superman and just don’t bother to lift the boulder, then I am acting unethically. It’s fairly straightforward – we can’t perform moral duties that we are unable to perform, therefore we are not obligated to follow them.

Holding people to literally impossible standards?! Something something joke about relationships

Can Palestinians use non-violent means to end the apartheid imposed upon them? I mean they’ve tried. The United States has vetoed every single United Nations Security Council resolution that would hamper Israel’s ability to oppress them. The International Criminal Court has been rendered essentially impotent in their investigations into the matter due to America’s opposition, sanctioning prosecutors. Israel also flatly rejects the jurisdiction of the court, denying any international legitimacy to the complaints of the Palestinians. The Boycott, Divest, and Sanction (BDS) movement that attempts to use similar tactics that ended apartheid in South African is often legally impermissible, or at the very least culturally frowned upon rendering it inconsequential as peaceful protest. When Palestinians protest peacefully locally, they are often shot for their troubles. Journalists covering the situation are also killed with impunity. The list goes on.

What exactly ought the Palestinians to do? When we condemn Hamas, we’re saying they ought not to have done what they did, but the follow-up question becomes: what ought they to do instead? There does not appear to be any effective measure Palestinians can take that will alter their situation in any meaningful way. Are they simply to sit passively by? Allow history to unfold as it will, without their input? Should the Haitians simply have waited for the French to determine on their own that slavery is morally bankrupt? France ended slavery in 1848, 44 years after the Haitian revolution. Would we ask them to endure another couple generations of slavery to avoid any wearisome violence? How long do you think it will be for the Palestinians to wait, or will the historical narrative have them driven out of their homes forever? The idea of forcibly relocating a people out of their homes under threat of death has terrifying precedent.

Don’t you know that patience is a virtue?

The third and final predictable criticism is that I am justifying the terrorism of Hamas; what Hamas did was good actually, and innocent Israeli families deserve to die. Hopefully by now you’ve been able to ascertain the entire point of this article. We cannot justify the acts of Hamas in the same way we cannot condemn them. We cannot say they ought to have committed such atrocities just as much as we can’t offer an alternative. If ought implies can, and Palestine is forbidden any action whatsoever, then there can be no ethical component to their deeds. The October 7th attack can neither be condemned nor justified because it does not exist in the ethical realm. The violence of Palestinians transcend any ethical deliberation because ethics have long been unattainable for them. Hamas acted in what amounts to a state of nature, and people died. We are allowed an emotional reaction to be sure, but not an ethical one. If we want an ethical option for Palestinians to embrace, perhaps we should give them one. We can act.

If I was alive in Haiti in the early 19th century, me and my family likely would have been tortured and killed by dint of nothing more than our racial identity. I certainly wouldn’t have enjoyed it, and I would appreciate people mourning the deaths of me and my loved ones. I’ve long questioned, however, even before October 7th, 2023, the justifications for my survival in that context. What is my life or death in the face of the giant of slavery? How ought I to be treated as an accessory to slavery? What would my own moral obligations be if I survived the slaughter? How does one condemn a slave revolt in a world without ethics?

Virtue ethics are one of the oldest established ethical systems in the West. They gave the ancient Greeks traits to try to embody and paragons to try to emulate. Aristotle came up with a list of virtues with the intention of giving people a guide on how to live life successfully. Not a step-by-step instruction, but more of an encouragement toward a better way of living. It is this striving that creates the good life, the eudaimonia, where we live in flourishing happiness. We are at our best in our active virtue in the way that a horse is at its best while running, for just as the purpose of the horse is its speed, so too the purpose of a human is to live virtuously. Virtue is what we aim for, what we strive for, and in that striving, we are living well.

Being virtuous, according to Aristotle, is found within the golden mean. The best life is lived in moderation – neither to be rash nor cowardly, we should live firmly and courageously. Neither miserly nor prodigally, we should live charitably and generously. Aristotle produced a list of virtues within this golden mean as the foundational structure upon which our eudaemonic life can be built. The happy, flourishing life is one of acting honestly, patiently, modestly, and friendly.

Good to know that righteous indignation is a virtue, or I would be screwed

To become virtuous, one must obviously learn how. Virtue is a skill. One is not born patient, as anyone exposed to a child will discover. Virtues are imbued into the individual by the sage, the one who has achieved their good life. It is up to society to produce its sages so that virtue can be passed on from one generation to the next. The purpose of life is to lead a good one, and so ideally we would want a culture that aims to socialize its young toward virtue.

The problem with virtue ethics is that we always do by default. Children will be socialized and taught how to be virtuous according to the culture that surrounds them; it’s just that those virtues will differ from culture to culture. Christian culture encourages the virtues of forgiveness and mercy whereas a Buddhist culture would focus on the serenity required to relinquish attachments. Who we see as our sage determines the virtues toward which we aspire, whether the Buddha or the Christ.

Jesus was known for shunning the marginalized and praising the wealthy, so probably something along those lines

Despite the persistence of religion, these sages of yore are no longer as influential as they once were. You might have been able to guess this by your having previously scoffed at Christian culture being described as forgiving. This is because we have abandoned those cultures, if not in name then at least in practice. Today, our culture is one of capitalism. Our sage is the billionaire.

Perhaps you are unswayed by my assertion. However, people write books about how to become wealthy, encouraging particular behaviours that will surely lead to financial success. There are schemes, podcasts, cults, and conferences. Television has created an entire genre of entertainment where people go to absurd lengths to become wealthy, and fixates on the traits of the winners as the key to their success. Each of these methods demand a certain “type” of person if that person wants to succeed. If you stay poor, it’s because you just didn’t inhabit the virtues of the wealthy.

The subtleties of capitalism

A quick Google search turns up a myriad of numbered lists providing the Top Habits of Billionaires. The wealthy set goals and follow them with single-minded determination; they dream big without fear of failure; they spend their time learning and surrounding themselves with people smarter than they are; they take care of themselves by eating and sleeping right; and finally, of course, they are cautious with their money. One could easily turn this into a list of virtues similar to that of Aristotle. The billionaire sage is focused, driven, prudent, curious, social, and bold. Many of these could even exist in alignment with those of Aristotle.

The thing is, the virtue ethics of the Ancient Greeks was self-fulfilling. Living well is its own reward. Hence why moderation is important, even in our virtue. There is no such restraint within capitalism, however, because the goal isn’t virtue in-itself: it’s money. There is no moderation in the virtues of today because capitalism necessitates infinite growth. The concept of the golden mean is antithetical to the voraciousness of the capitalistic system. Today, one is virtuous for the sake of something outside of virtue, which means that the virtues themselves are only of secondary value. The “Hustle Culture” and “Grind Culture” that have sprung up as the pinnacle of these modern day virtues is toxic for exactly this reason. It is physically and mentally exhausting to live this “good life” because the demands put on us aren’t driven by any idea of a eudaemonia but by what was once considered a cardinal vice: avarice.

“I want golf clubs! I want diamonds! I want a pony so I can ride it twice, get bored, and sell it to make glue!”

The other problem with capitalistic virtue ethics is that they’re a lie. Social mobility has little to do with one’s virtue. The ability to actually improve your financial situation is low, and has been getting worse for decades. Wages are going down, so we’re making less money than our parents. The only place where incomes are rising are for those who are already rich. The decline of unions, the change in technologies, barriers on education… these are the things that are keeping most of us broke, not our personal vices. No matter how early you get up or the number of goals you set, your economic situation probably isn’t going to change all that dramatically.

A society will necessarily create its own virtues. Societies are created by humans, and humans need to know how to behave well to fit in with their neighbours. We will always have virtues, and we will always have sages. However, it is important to observe what those virtues demand of their adherents, or if living like the sage actually allows one to become like them. The modern virtue ethics of capitalism are viciously idolatrous in both regards. The Renaissance was in many ways a return to antiquity to absolve Europe from the hollowness of the medieval period. With capitalism, our virtues are equally hollow. While I am not so nostalgic to demand a return to the Ancients, it is at least clear that our current virtues leave much to be desired.