The death of celebrities due to addiction: on helpful and unhelpful distinctions in destigmatising addiction
Philip Seymour Hoffman is dead. Probably due to an overdose of heroin. Hoffman didn’t have to die if he wasn’t so ashamed of his substance use that he did it in secrecy. Because he overdosed alone, no one could call an ambulance on him that would have probably saved his life. http://truth-out.org/news/item/21645-philip-seymour-hoffman-didnt-have-to-die#.UvAI48u3dcc.facebook Some are using the media attention surrounding his death to push for better drug laws. Some want to treat heroin addicts with heroin while some simply want to draw attention to a secret demographic: high educated, rich, white, middle age heroin users. Both attempts try to destigmatise heroin use. Continue reading
It has been an interesting week awaiting the announced reforms on the alcohol laws in New South Wales, Australia. After another incident with alcohol fuelled violence where a young boy died due to an unprovoked single punch, the family of this young man, Thomas Kelly, submitted a petition asking for intoxication to be taken into account in sentencing as a mandatory aggravating factor, rather than a mitigating factor, which is now sometimes the case. While the government reflected on what to do about alcohol induced violence, the discussion in the media sparked up high.
1. Should intoxication be an aggravating or mitigating factor?
Nature, the prestigious international science journal, often publishes short science fiction stories in a column called “Futures.” According to Nature, “Featuring short stories from established authors and those just beginning their writing career, Futures presents an eclectic view of what may come to pass.” (see here)
As many philosophers and ethicists have recognized, eclectic views of what may come to pass can be philosophically and ethically useful. They may, for example, suggest possible future scenarios that raise difficult ethical questions – questions we ought to begin to sort through now. They may also stimulate insight into important ethical and conceptual questions at the heart of current ethical debates. Consider, for example, a story recently published by Eric Schwitzgebel and R. Scott Bakker. I won’t spoil the story (do read it here), but I want to lift an element of the plot out of context, so I need to say something about it. It involves the creation of consciousness on a computer. More specifically, it involves the generation of a whole society of interacting conscious agents – people like you or me, living in a world they experience, pursuing goals and relationships and all the rest. Continue reading
In a recent column in The Guardian, Andrew Brown argues that there are several ways in which one might, in a sense, be ‘too ethical’: http://www.theguardian.com/commentisfree/2013/dec/27/can-you-be-too-ethical Continue reading
In a particularly eye-catching pull quote in the November issue of The Atlantic, journalist and scholar Robert Wright claims, “The world’s gravest conflicts are not over ethical principles or disputed values but over disputed facts.”
The essay, called “Why We Fight – And Can We Stop?” in the print version and “Why Can’t We All Just Get Along? The Uncertain Biological Basis of Morality” in the online version, reviews new research by psychologists Joshua Greene and Paul Bloom on the biological foundations of our moral impulses. Focusing mainly on Greene’s newest book, Moral Tribes: Emotion, Reason, and the Gap Between Us and Them, Wright details Greene’s proposed solution to the rampant group conflict we see both domestically and internationally. Suggesting that we are evolutionarily wired to cooperate or ‘get along’ with members of groups to which we belong, Greene identifies the key cause of fighting as different groups’ “incompatible visions of what a moral society should be.” And his answer is to strive for a ‘metamorality’ – a universally shared moral perspective (he suggests utilitarianism) that would create a global in-group thus facilitating cooperation.
“Electroceuticals”, or therapies utilising electricity, are nothing new and range from the widely accepted defibrillator/ pace makers to the more controversial electric shock therapies like ECT sometimes employed to treat severe depression.
But a recent article in Nature argues that these are just a small, crude sample of what electroceuticals may be able to offer in the future. Universities and pharmaceutical companies are researching a wide range of therapies based around electrical stimulation, promising benefits (in the long term) as diverse as mind-controlled prosthetic limbs to a treatment for anorexia. Transcranial Electric Stimulation (TES) is delivering some promising results in depression and treatment of learning disabilities.
Not only is the research potential there, but it appears that the funding is too. Nature report that GlaxoSmithKline are funding 40 researchers to pursue research in this area, amongst other initiatives to kick start electroceutical development. And earlier this year, the US invested $110 million from 2014’s budget for the “Brain Research through Advancing Innovative Neurotechnologies (BRAIN) Initiative”. At the same time, over in Europe, work has commenced on a 10 year, billion pound ‘Human Brain Project, bringing together 135 institutions to try to map parts of the human brain via computer simulations.
We may be starting out on the track for the “holy grail” of neuroscience: strategic control of single neuronal activity. This is, apparently, one of GSK’s goals.
With that level of control, we could finally reach the realms of science fiction: where the mind and therefore the person is under external control. Freedom might be annihilated.
We would face confronting questions over authenticity and identity. There would be alienation between the pre-existing person and their subsequent brain activity.
Burgess’ A Clockwork Orange is a graphic illustration of a common objection to enhancement, the erosion of freedom. TES at present does not appear to represent a major threat to freedom, but it is one of a family of technologies that could one day be used for effective mind control.
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There has recently been a spate of news stories about animals grieving. The Huffington Post features a video of a dog burying a dead puppy, New York Daily News reports a dog and a cat mourning the death of a dog, and a video entitled ‘Bella (dog) mourns death of Beavis (beaver)’ recently went viral. There are great contradictions in the way in which we, as a society, view the capacity of animals to experience mental states comparable to those enjoyed by humans. On the one hand, many of us love and share our lives and homes with animals (I am currently battling for space on my keyboard with our black and white cat, Wellie). On the other hand, we humans very often treat animals as nothing more than tools to serve our own ends—and even the UK, a country with relatively strict animal welfare legislation, permits animals to be subjected to conditions akin to a hell on earth in the name of scientific research, intensive farming, and pest control.
Scepticism about the capacity of animals to experience conscious mental states like suffering—let alone more complex ones like grief—is most often associated with the influence of Descartes. Optimists may have reason to hope that scientific evidence about the mental lives of animals will soon extinguish such scepticism: last year a group of eminent neuroscientists published the Cambridge Declaration on Consciousness, which proclaims that humans are not alone in possessing consciousness (for a discussion of the Declaration, see here). Science, it seems, may hold the key to improving the way animals are treated. Continue reading