People From New York State

"Christianity and capitalism are both probably right to detest a plant like cannabis. Both faiths bid us to set our sights on the future; both reject the pleasures of the moment and the senses in favor of the expectation of a fulfillment yet to come—whether by earning salvation or by getting and spending. More even than most plant drugs, cannabis, by immersing us in the present and offering something like fulfillment here and now, short-circuits the metaphysics of desire on which Christianity and capitalism (and so much else in our civilization) depend."

"The brain can be made to drug itself, as seems to happen with certain placebos. We don’t merely imagine that the placebo antidepressant is working to life our sadness or worry—the brain is actually producing extra serotonin in response to the mental prompt of swallowing a pill containing nothing but sugar and belief. What all this suggests is that the workings of consciousness are both more and less materialistic than we usually think: chemical reactions can induce thoughts, but thoughts can also induce chemical reactions."

"Aldous Huxley did his best to argue us out of the view that a chemically conditioned spiritual experience is false—and he did so long before we knew anything about cannabinoid or opioid receptor networks….He points out that mystics have always worked systematically to modify their brain chemistry, whether through fasting, self-flagellation, sleeplessness, hypnotic movement, or chanting.† †Huxley suggests that the reason there aren’t nearly as many mystics and visionaries walking around today, as compared to the Middle Ages, is the improvement in nutrition. Vitamin deficiencies wreak havoc on brain function and probably explain a large portion of visionary experiences in the past."

"But is this wonder the real thing? At first glance, it wouldn’t seem to be: a transcendence that’s chemically induced must surely be fake. Artificial Paradises was what Charles Baudelaire called his 1860 book about his experiences with hashish, and that sounds about right. Yet what if it turns out that the neurochemistry of transcendence is no different whether you smoke marijuana, meditate or enter a hypnotic trance by way of chanting, fasting, or prayer? What if in every one of these endeavors, the brain is simply prompted to produce large quantities of cannabinoids, thereby suspending short-term memory and allowing us to experience the present deeply?…From a brain’s point of view, the distinction between a natural and an artificial high may be meaningless."

"The images and words brought back from these journeys—visits with the souls of the dead and unborn, visions of the afterlife, answers to life's questions—were powerful enough to compel belief in a spirit world and, in some cases, to serve as the foundation of whole religions. Of course, plant drugs are not the only technologies of religious ecstasy; fasting, meditation, and hypnotic trances can achieve similar results. But often these techniques have been used to explore spiritual territory first blazed by the entheogens. What a natural history of religion would show is that the human experience of the divine has deep roots in psychoactive plants and fungi. (Karl Marx may have gotten it backward when he called religion the opiate of the people.)"

"For look into a flower, and what do you see? Into the very heart of nature’s double nature—that is, the contending energies of creation and dissolution, the spiring toward complex form and the tidal pull away from it. Apollo and Dionysus were names the Greeks gave to these two faces of nature, and nowhere in nature is their contest as plain or as poignant as it is in the beauty of a flower and its rapid passing. There, the achievement of order against all odds and its blithe abandonment. There, the perfection of art and the blind flux of nature. There, somehow, both transcendence and necessity. Could that be it—right there, in a flower—the meaning of life?"

"The Greeks believed that true beauty (as opposed to mere prettiness) was the offspring of these two opposing tendencies, which they personified in Apollo and Dionysus, their two gods of art. Great art is born when Apollonian form and Dionysian ecstasy are held in balance, when our dreams of order and abandon come together. One tendency uninformed by the other can bring forth only coldness or chaos—the stiffness of a Triumph tulip, the slackness of a wild rose."

"The tulip’s genetic variability has in fact given nature—or, more precisely, natural selection—a great deal to play with. From among the chance mutations thrown out by a flower, nature preserve the rare ones that confer some advantage—brighter color, more perfect symmetry, whatever. For millions of years such features were selected, in effect, by the tulip’s pollinators—that is, insects—until the Turks came along and began to cast their own votes.… Darwin called such a process artificial, as opposed to natural, selection, but from the flower’s point of view, this is a distinction without a difference: individual plants in which a trait desired by either bees or Turks occurred wound up with more offspring. Though we self-importantly regard domestication as something people have done to plants, it is at the same time a strategy by which the plants have exploited us and our desires—even our most idiosyncratic notions of beauty—to advance their own interests. Depending on the environment in which a species finds itself, different adaptations will avail. Mutations that nature would have rejected out of hand in the wild sometimes prove to be brilliant adaptations in an environment that's been shaped by human desire."

"There are a lot more roses and tulips around today, in a lot more places, then there were before people took an interest in them. For a flower the path to world domination passes through humanity’s ever-shifting ideals of beauty."

"Beauty and nature often shows up in the vicinity of sex—think of the plumage of birds or mating rituals through out the animal kingdom. “Sexual selection”—that is, evolution’s favoring of features that increase a plant’s or animal’s attractiveness and therefore it's reproductive success—is the best explanation we have for the otherwise senseless extravagance of feathers and flowers, maybe also sports cars and bikinis. In nature, at least, the expense of beauty is usually paid for by sex. There may or may not be a correlation between the beautiful and the good, but there probably is one between beauty and health. (Which, I suppose, in Darwinian terms, is the good.) Evolutionary biologists believe that in many creatures beauty is a reliable indicator of health, and therefore a perfectly sensible way to choose one mate over another. Gorgeous plumage, lustrous hair, symmetrical features are “certificates of health,” as one scientist puts it, advertisements that a creature carries genes for resistance to parasites and is not otherwise under stress. A fabulous tail is a metabolic extravagance only the healthy can afford."

"Sometimes the cause of civilization is best served by a hard stare into the soul of its opposite."

"These are stories, then, about Man and Nature. We’ve been telling ourselves such stories forever, as a way of making sense of what we call our “relationship to nature”—to borrow that curious, revealing phrase. (What other species can even be said to have a “relationship” to nature?) For a long time now, the Man in these stories has gazed at Nature across a gulf of awe or mystery or shame. Even when the tenor of these narratives changes, as it has over time, the gulf remains. There’s the old heroic story, where Man is at war with Nature; the romantic version, where Man merges spiritually with Nature (usually with some help from the pathetic fallacy); and, more recently, the environmental morality tale, in which Nature pays Man back for his transgressions, usually in the coin of disaster—three different narratives (at least), yet all of them share a premise we know to be false, but can’t seem to shake: that we somehow stand outside, or apart from, nature."

"Design in nature is but a concatenation of accidents, culled by natural selection until the result is so beautiful or effective as to seem a miracle of purpose."

"Evolution doesn’t depend on will or intention to work; it is, almost by definition, an unconscious, unwilled process."

"Home cooking is good for you, and I eat out less. But that's the least of it. What has surprised me is how stimulating it is. How satisfying. You learn a lot about plants and animals. You begin to recognise your place in the world."

"If the prosecution of crime is to be conducted with so little regard for that protection which centuries of English law have given to the individual, we are indeed at the dawn of a new era; and much that we have deemed vital to our liberties, is a delusion."

"Over and over again courts have said that there is nothing sinister in so arranging one's affairs as to keep taxes as low as possible. Everybody does so, rich or poor; and all do right, for nobody owes any public duty to pay more than the law demands: taxes are enforced exactions, not voluntary contributions. To demand more in the name of morals is mere cant."

"There is no surer way to misread any document than to read it literally. [...] As nearly as we can, we must put ourselves in the place of those who uttered the words, and try to divine how they would have dealt with the unforeseen situation; and, although their words are by far the most decisive evidence of what they would have done, they are by no means final."

"What to an outsider will be no more than the vigorous presentation of a conviction, to an employee may be the manifestation of a determination which it is not safe to thwart."

"Any one may so arrange his affairs that his taxes shall be as low as possible; he is not bound to choose that pattern which will best pay the Treasury; there is not even a patriotic duty to increase one's taxes."

"It is of course essential to any protection of literary property, whether at common-law or under the statute, that the right cannot be limited literally to the text, else a plagiarist would escape by immaterial variations. That has never been the law, but, as soon as literal appropriation ceases to be the test, the whole matter is necessarily at large, so that, as was recently well said by a distinguished judge, the decisions cannot help much in a new case."

"[W]hat seems fair enough against a squalid huckster of bad liquor may take on a different face, if used by a government determined to suppress political opposition under the guise of sedition."

"Political agitation, by the passions it arouses or the convictions it engenders, may in fact stimulate men to the violation of the law. Detestation of existing policies is easily transformed into forcible resistance of the authority which puts them in execution, and it would be folly to disregard the causal relation between the two. Yet to assimilate agitation, legitimate as such, with direct incitement to violent resistance, is to disregard the tolerance of all methods of political agitation which in normal times is a safeguard of free government."

"How long shall we blunder along without the aid of unpartisan and authoritative scientific assistance in the administration of justice, no one knows; but all fair persons not conventionalized by provincial legal habits of mind ought, I should think, unite to effect some change."

"The mutual confidence on which all else depends can be maintained only by an open mind and a brave reliance upon free discussion."

"That community is already in the process of dissolution where each man begins to eye his neighbor as a possible enemy, where nonconformity with the accepted creed, political as well as religious, is a mark of disaffection; where denunciation, without specification or backing, takes the place of evidence; where orthodoxy chokes freedom of dissent; where faith in the eventual supremacy of reason has become so timid that we dare not enter our convictions in the open lists, to win or lose."

"I had rather take my chance that some traitors will escape detection than spread abroad a spirit of general suspicion and distrust, which accepts rumor and gossip in place of undismayed and unintimidated inquiry."

"This is the most miserable of cases, but we must dispose of it as though it had been presented by actual lawyers."

"The public needs the equivalent of Chevrolets as well as Cadillacs."

"Most of my issues that mankind sets out to settle, it never does settle… The dispute fades into the past unsolved, though perhaps it may be renewed as history and fought over again. It disappears because it is replaced by some compromise that, although not wholly acceptable to either side, offers a tolerable substitute for victory…"

"The judge's authority depends upon the assumption that he speaks with the mouth of others. That is to say, the momentum of his utterances must be greater than any which his personal reputation and character can command, if it is to do the work assigned to it — if it is to stand against the passionate resentments arising out of the interests he must frustrate — for while a judge must discover some composition with the dominant trends of his times, he must preserve his authority by cloaking himself in the majesty of an overshadowing past."

"In the end it is worse to suppress dissent than to run the risk of heresy."

"For myself it would be most irksome to be ruled by a bevy of Platonic Guardians, even if I knew how to choose them, which I assuredly do not."

"It is often hard to secure unanimity about the borders of legislative power, but that is much easier than to decide how far a particular adjustment diverges from what the judges deem tolerable. On such issues experience has over and over again shown the difficulty of securing unanimity. This is disastrous because disunity cancels the impact of monolithic solidarity on which the authority of a bench of judges so largely depends."

"A self-made man may prefer a self-made name."

"We may win when we lose, if we have done what we can; for by so doing we have made real at least some part of that finished product in whose fabrication we are most concerned: ourselves."

"It is still in the lap of the gods whether a society can succeed which is based on "civil liberties and human rights" conceived as I have tried to describe them; but of one thing at least we may be sure: the alternatives that have so far appeared have been immeasurably worse."

"Heretics have been hated from the beginning of recorded time; they have been ostracized, exiled, tortured, maimed, and butchered; but it has generally proved impossible to smother them; and when it has not, the society that has succeeded has always declined."

"When I hear so much impatient and irritable complaint, so much readiness to replace what we have by guardians for us all, those supermen, evoked somewhere from the clouds, whom none have seen and none are ready to name, I lapse into a dream, as it were. I see children playing on the grass; their voices are shrill and discordant as children's are; they are restive and quarrelsome; they cannot agree to any common plan; their play annoys them; it goes poorly. And one says, let us make Jack the master; Jack knows all about it; Jack will tell us what each is to do and we shall all agree. But Jack is like all the rest; Helen is discontented with her part and Henry with his, and soon they fall again into their old state. No, the children must learn to play by themselves; there is no Jack the master. And in the end slowly and with infinite disappointment they do learn a little; they learn to forbear, to reckon with another, accept a little where they wanted much, to live and let live, to yield when they must yield; perhaps, we may hope, not to take all they can. But the condition is that they shall be willing at least to listen to one another, to get the habit of pooling their wishes. Somehow or other they must do this, if the play is to go on; maybe it will not, but there is no Jack, in or out of the box, who can come to straighten the game."

"I shall ask no more than that you agree with Dean Inge that even though counting heads is not an ideal way to govern, at least it is better than breaking them."

"The condition of our survival in any but the meagerest existence is our willingness to accommodate ourselves to the conflicting interests of others, to learn to live in a social world."

"No doubt one may quote history to support any cause, as the devil quotes scripture; but modern history is not a very satisfactory side-arm in political polemics; it grows less and less so."

"We believe, and I think properly, that when the men who met in 1787 to make our Constitution they made the best political document ever made; but, remember, they did so very largely because they were great compromisers."

"Our dangers, as it seems to me, are not from the outrageous but from the conforming; not from those who rarely and under the lurid glare of obloquy upset our moral complaisance, or shock us with unaccustomed conduct, but from those, the mass of us, who take their virtues and their tastes, like their shirts and their furniture, from the limited patterns which the market offers."

"A wise man once said, "Convention is like the shell to the chick, a protection till he is strong enough to break it through.""

"Life is made up of constant calls to action, and we seldom have time for more than hastily contrived answers."

"If we are to keep our democracy, there must be one commandment: Thou shalt not ration justice."

"I beseech ye in the bowels of Christ, think that ye may be mistaken." I should like to have that written over the portals of every church, every school, and every courthouse, and, may I say, of every legislative body in the United States. I should like to have every court begin, "I beseech ye in the bowels of Christ, think that we may be mistaken."

"Justice, I think, is the tolerable accomodation of the conflicting interests of society, and I don't believe there is any royal road to attain such accomodations concretely."

"We may not stop until we have done our part to fashion a world in which there shall be some share of fellowship; which shall be better than a den of thieves. Let us not disguise the difficulties; and, above all, let us not content ourselves with nobel aspirations, counsels of perfection, and self-righteous advice to others. We shall need the wisdom of the serpent; we shall have to be content with short steps; we shall be obliged to give and take; we shall face the strongest passions of mankind — our own not the least; and in the end we shall have fabricated an imperfect instrument. But we shall not wholly have failed; we shall have gone forward, if we bring to our task a pure and chastened spirit, patience, understanding, sympathy, forbearance, generosity, fortitude, and, above all, an inflexible determination. The history of man has just begun; in the aeons which lie before him lie limitless hope or limitless despair. The choice is his; the present choice is ours. It is worth the trial."