Archives for category: Social Criticism

There is an episode on the podcast Crackdown that posits that, despite less effective results, doctors will still push Suboxone over Methadone when prescribing opiate replacement therapy. In theory, Suboxone is supposed to be safer because it has Naloxone chemically baked into the compound which prevents additional opiates from connecting to their neurological receptors. In short, it prevents you from getting high. Methadone, just being another opiate, allows additional opiates to be used on top of it if the prescription isn’t strong enough to prevent withdrawal. The podcast describes the social rewards of appeasing the medical professionals and being one of the “good” recovering addicts, despite the additional challenges that recovering on Suboxone has over Methadone, and the bitter disappointment of the failure that can come along with that. Ultimately, the podcast concludes that Suboxone is preferred by healthcare workers because it discourages the euphoria that is associated with opiate use on a molecular level.

This was literally the first image on my Google search for, “Doctor Knows Best.” I thought, why not, let’s sex-up this blog a bit.

To be upfront, I struggled with this on a personal level. I have worked with drug users for years, and I always went along with what the doctors and nurses suggested when it comes to opiate replacement therapy because they allegedly know “what’s best” when it comes to prescribing medication. I was told Suboxone is better because it prevents overdose, and who cares what the drug users themselves think, because if they want recovery and no longer want to get high, then why do they want to get high? I didn’t know better, and I didn’t have anyone offering any counterpoints, so it just became an assumed truth: Suboxone is better than Methadone.

Of course, when Mary Poppins says that a spoonful of sugar helps the medicine go down, we just blindly accept that firing the dopamine receptors in the brain is an easy way to make adhering to a pharmaceutical regimen more palatable. Heaven forbid you need a pharmaceutical regimen to overcome addiction, however. Then it’s no sugar for you!

The deepfake you didn’t know you needed

Why do we care if those seeking a less life-threatening way of living their lives happen to have a bit of pleasure within it? While I certainly can’t speak for everyone, I bet that it likely has something to do with the emotional reaction to drug use as a fundamentally hedonic lifestyle. We see the panhandler begging for change, decrepit and not having showered in months, and we think, that’s just the consequences of a lifetime of seeking pleasure right there, and so sad that they still haven’t learned that this is where euphoria leads you. Its cure must therefore involve the complete annihilation of any synthetic joy because only real, pure happiness is socially acceptable.

It doesn’t matter that addiction is the learned coping mechanism developed in response to trauma. No one cares about that. As much as people talk about the opioid crisis being a health crisis, no one seems to do anything about it which would be strange if, as a culture, we accepted addiction as what it actually is. Opiates have killed well over a thousand more people in British Columbia than have died from Covid-19 since Covid-19 became a thing, and the response to Covid-19 has been to shut down the world. We don’t care: drug deaths are the tragic but earned result of insatiably seeking an impure pleasure.

Even if we did offer solutions, drug users would still choose to slowly kill themselves, so what’s the point? I understand addiction.

Moral foundations theory is the belief that our morals are determined by the core emotional responses we have to certain situations. We respond with compassion to instances of harm, with indignation to cheating, with disgust to degradation, and so on, and thus are born the moral guidelines of care, fairness, sanctity, etc. Looking at the lives of a drug user, we might be moved to compassion, sure, but the judgier among us are likely to react with disgust. This creates the blueprint for moral blame toward those who indulge in profane pleasure, and thus it becomes that much easier to avoid caring about how many people who use drugs are dying.

If there is a profane pleasure, then surely there must be sacred pleasure, right? What would that be? It certainly isn’t sex, and the social categorization of sex workers would likely fall well within the scope of my thesis here. In Christianity, heaven is described as hanging out with God – being close to God is the sacred pleasure. Within Islam, heaven is a nice garden. Epicurus, the philosopher of socially appropriate hedonism, recommends just having some nice cheese as a sacred pleasure one might indulge in. The thing is though, these all seem kind of… incredibly lame and boring. Don’t get me wrong: cheese is fine, spiritual contemplation can be relaxing, and gardens are quite pretty, but is this really what we want for our sacred pleasure? It seems like the sacred euphoria is to not really have all that much pleasure in your life at all. And that’s the point: all pleasure is inherently profane. The sacred life is about restraining yourself from pleasure because pleasure is dirty.

I wonder what the perfect symbol for the maxim, “The less pleasure you have in your life, the more sacred you become,” would be? It’s on the tip of my tongue…

We’re all susceptible to this. The thing about moral foundation theory is that we all have emotions, and while some emotions may hit us individually harder than others, we can’t escape them. I myself am guilty of this, as I was describing my own thought process above. But remember, addiction is miserable. It’s an endless cycle of desperately trying to escape overwhelming pain. It is patently false to describe addiction as hedonic excess because the euphoria from any drug, let alone the banality of methadone, pales in comparison to the suffering of addiction itself. If the maxim about suffering being the road to sanctity were true, there would be none more sacred than the drug addict.

As bizarre as the moral condemnation of all pleasure is, it is completely irrelevant to the discussion at hand. It’s a trap constructed by the likes of Nancy Reagan, anti-drug campaigns, and ultimately, the racist origins of the drug laws themselves. They used to give opiates to children to calm them down, and even gave it the kind of kitschy name you’d expect for such a product, Mrs. Winslow’s Soothing Syrup. Not that this was particularly healthy for the kids, but it gives you an idea as to the benign perception of narcotics prior to their criminality. Unfortunately, racism needed a way to control immigrant communities, drug use was thus linked to those communities, and drug laws were born to prevent Asian men from boning white women. The disgust associated with drugs was created and perpetuated outside their capacity to induce pleasure (excluding the ecstasy of interracial sexy-times), and so it makes sense that the lived experiences of drug users are irrelevant to our moral condemnation today.

Oh yeah, this is definitely a lifestyle that has far too many happy outcomes in it

I am writing this piece as a means of organizing my thoughts. I did not have a conclusion in mind when I started, and so it’s actually been a longer process than it normally would be for me to write one of these things. I have to come to grips with my own biases and take the time to reflect on what they are and where they come from. The debate about the comparable benefits between Methadone versus Suboxone is pretty niche, but I knew going into this that the exploration of this topic was going to touch on more than just that. The social attitude toward drugs and the moral condemnation toward their users is ubiquitous, and no one is exempt. Even drug users will hold themselves to a higher moral standard than other drug users citing the arbitrary standard of, “Well, I would never do such and such!” as a means of separating themselves from the impure. Sometimes they end up getting to the point where they do that thing, and this is often brought up in 12-step meetings as the time they knew they had lost control. Sometimes, a new bar will be set, “I may have done such and such, but I would never do such and such!”, and the desire to maintain moral purity remains.

In all honesty, Suboxone does work for some people. It’s good to have as an option for those who might genuinely want it. The point is that we shouldn’t use moral condemnation borne out of historical racism to coerce people into a recovery that doesn’t work for them. Addiction is hard enough as it is.

The war in Afghanistan began with the oppressive, theocratic Taliban in power, and ended with the oppressive, theocratic Taliban in power. Sisyphus rolled his Katamari Damacy boulder up the mountain, and it rolled right back down again. The absurdity of the war is obvious on its face, but there is a desperation to find meaning within it that would make Camus blush. Though it’s somewhat old news by now, during the American withdrawal, there was all sorts of noise about how Western forces were abandoning their Afghan comrades to the brutality of the Taliban.

I am not trying to diminish the severity of what the Taliban has done and will continue to do with those dissenting under its rule. My glibness comes as a result of the crocodile tears shed over the bodies of those slain during the withdrawal from the war that ignore the over a hundred thousand bodies that accumulated preceding it. Losing a war is bloody; that’s the reality of war. If you don’t like it, maybe question the war itself rather than the means of its end.

The realities of war

The tears come from the bipartisan desire to create meaning in a pointless war: if there are good Afghans to save, it means that the war produced good Afghans worth saving. Nobody would have given a shit about them otherwise; the West would be much more inclined toward taking refugees if there was a heartfelt belief that we need to create a safe haven for those fleeing violence and persecution. The sad irony is that those whose freedom from the Taliban was being demanded were those who had aligned themselves with the invaders, cementing the linking of a “good” Afghan with their complicity in the war.

Another central tenet that the war in Afghanistan was meaningful is the women’s liberation that the war provided. Some women were able to go to school, and therefore 20 years of death, torture, and war crimes are vindicated. Those women are worse off now than they were before; again, no argument, but finding miniscule acts of success to justify what is otherwise 20 years of pointless war is incredibly ignorant. In actuality, using war to generate feminism is more likely to produce a nation of incels who see feminism as cancer than an Islamic Feminine Mystique.

Thanks, Betty Friedan!

Using feminism as justification for the war in Afghanistan, and gesturing loosely toward the mostly urban women who benefited, pointedly ignores the majority of women who live in rural settings where most of the war took place. Afghan women were certainly not benefitting from the war when they and their families were dying from it. The quick rise of the Taliban points to a nation hungry for incel-logic; Afghanistan may actually be worse off than it was 20 years ago from the perspective of democratic and liberal reformation due to the brutality used allegedly in its name. Sisyphus’s boulder fell back down the mountain and into a ravine. The West tried to viciously impose liberal secularism in Iran with the Shah, and he too was violently overthrown by a virulently religious fundamentalist group. Any positive regard held for Western ideals is just as dead as all the rest of them.

The war made Afghanistan worse, and for what? The bipartisan narrative adopted in much of the media paints the picture of a blundering but ultimately benevolent force trying so hard to do good but occasionally failing in simple but horrific ways. Like if Rocky Balboa knocked out Apollo Creed in the first round, but because his eyes were all bruised up and he couldn’t see, he wandered into the crowd and begun striking civilians at random. At home we’re watching and thinking, no! Rocky! If only Mickey had cut you so you could see! We are helpless as Rocky bludgeons old women and children in his missteps. Then, after the crowd boos too loudly for too long, we lament Rocky leaving, shaking our heads at the blows he receives on his way out the door. Meanwhile, Apollo Creed has gotten up and dusted himself off, and being the only one left standing in the ring, claims victory.


We could still love Rocky after such a blunder. It’s forgivable. But that’s not how war works. The better analogy would be if Rocky was at a bus stop where Apollo Creed was reading a newspaper, and Rocky was like, “I heard you hate women!” and then pulled out a gun and shot him. Then he wandered away from the bus stop to a nearby wedding reception and shot up the guests. And he did so with eyes wide open.

The West knew what was going on in Afghanistan. They’re actively preventing themselves from being held accountable to international law. We’ve had whistleblowers point out the war’s criminality to us repeatedly and they’re all being punished for it by both American political parties. And for what? For what? For literally no reason. Terrorism didn’t go away; Al-Qaeda evolved into ISIS-K. Afghanistan is fully red pilled. America wanted war instead of justice, the rest of the West went along with it, and this is what we’re left with.

Cartoons make the villains easy to spot!

I’ve purposefully avoided talking about the military-industrial complex and how the reason for the war is obviously all the money that was made by the defense contractors and weapons manufacturers. It’s not that I disagree, it’s that we don’t have a smoking gun pointing to that level of Machiavellianism, and I want to be as convincing as possible. The war is provably pointless in a way that ought to make us reflect on why it ever happened in the first place. When there is no justification for a war, it’s a lot easier to compare it to straight-up murder. The war in Afghanistan was criminal. Those who participated in it are criminals. Anyone saying otherwise is covering up a crime.

While maybe not surprising to long-term readers who have been following since I wrote an article defending communism, I am now writing an article about how maybe we could all use a little less freedom. George W. Bush was right: we hate your freedoms, and we’re coming to take them away. Sorry America, but the terrorists just had the better argument. Blame the free market of ideas, and then marvel at the irony.

The thing is, freedom is actually a paradoxical ideology. Universal freedom is necessarily contradictory. The current “debate” about masking during a pandemic is case-in-point. If you are free to disregard masks and parade around mouth-breathing your aerosol droplets all over me, my freedom to avoid getting sick from Covid is reduced. There are millions of examples you can come up with: my freedom to be verbally abusive limits your freedom from verbal abuse. If you are free to make puns, it renders my freedom to live in a world without puns sadly utopian. If you believe yourself free to cheat on your monogamous partner and your excuse is, “I thought this was America!”, you will quickly discover that people aren’t super thrilled when your alleged freedom impinges on their own.

Kill me.

Am I entitled to mature and well-developed humour? Maybe not. Am I entitled to health? This point becomes harder to argue against. Am I entitled to health that is not being actively damaged by the choices of others? It would probably be a good idea to have a society that adopts that mentality, yeah. The issue is that the debate never focuses on the issues impacted by the free actions of others, and the freedoms they might be reducing in turn. It typically focuses on ‘freedom’ as an abstract, unexamined concept that just has that certain je-ne-sais-quoi that most people find appealing. Even those denouncing the demands of those freedom-loving anti-maskers won’t condemn the concept of freedom itself, but you heard it here first: freedom the way most people imagine it is a masturbatory fantasy.

Freedom advocates would argue that freedom should not exist completely deregulated, but that the only reasonable regulations are negative ones: you can’t murder, for example, but you shouldn’t be compelled to act in any particular way. Hence, you can’t make me put on a mask, you commie! However, the limits on negative regulation are arbitrary. Being forbidden from making puns is a negative regulation, but I have yet to come across a libertarian seriously making this argument despite its expansive merit. The distinction between negative and positive impositions on freedom is completely meaningless, and doesn’t address my original point that all the actions we take are going to be affecting those around us in ways that may well reduce their freedom. While this is a small case of conjecture, I can speculate that the ‘true believers’ would say that those who are negatively impacted by their free actions should just suck it up; they should content themselves with having less freedom than others. Sounds completely reasonable and not at all systemically oppressive.

Those kids should be free to do whatever they want, and if she doesn’t like it, she has the freedom to start her *own* school!

Freedom is a pretty great idea. I like being able to do things, but I also recognize that I am one individual among many with equal entitlement to the things that I ought to be entitled to. I want to be healthy, but I have to recognize that everyone else wants to be healthy too. I want to live in a world without puns, but I have to recognize that other people have the wrong sense of humour, and I just have to live with their wrongness. If I begin to act in a way that limits the puns of others using my own freedom to coerce their behaviour, I am limiting their freedom to make awful “jokes.” I would appreciate the same consideration when I make delightful and well-timed fart jokes from the plebeians that simply don’t understand the nuance!

When we recognize the needs of others as equally requiring consideration, we recognize that we must be responsible to those needs and our freedom must be curtailed. If we disregard the needs of others, we are not actually advocating for universal freedom, we are demanding selfish preference. Freedom is not generalizable, but the great thing about responsibility is that it is! Everyone is capable of shouldering equal amounts of responsibility to their neighbour. An argument could be made that some parties may be more responsible than others (more polluting nations are more responsible for reining in their carbon emissions to address climate change, for example), but aspirational responsibility is not as contradictory as aspirational freedom.

I may have lived long enough to see myself become the villain, here

Viktor Frankl is quoted as saying that America needs a Statue of Responsibility to temper its Statue of Liberty, and his worries are coming to deadly fruition today. Politicians and pundits that espouse and proselytize freedom can only be pandering to the selfish ego of their followers, by the very nature of the ideology they are spouting. The purposeful disregard and neglect of one’s neighbour is the disregard and neglect of their freedom. I guess the point is you’re not supposed to give a shit about your neighbour because your freedom is the only freedom that matters.

Let’s instead work toward a universal responsibility. It’s not particularly difficult because it’s something that can be adopted in every action. We can be responsible to others as individuals; it can be foisted upon our politicians and other macro-level actors sure, and adopted by corporations and those on the mezzo level too. Everyone can be responsible. The less we focus on a pointless concept like freedom, the more we can focus on taking care of one another. I think the world would be much better off, and we’d probably have fewer Covid cases too.