Psychologists From The United States

"As with previous “drug crises,” the opioid problem is not really about opioids. It’s mainly about cultural, social, and environmental factors such as racism, draconian drug laws, and diverting attention away from the real causes of crime and suffering."

"Heroin and other opioids, such as oxycodone and morphine, bring me pleasurable calmness, just as alcohol may function for the drinker subjected to uncomfortable social settings. Opioids are outstanding pleasure producers; I am now entering my fifth year as a regular heroin user. I do not have a drug-use problem. Never have. Each day, I meet my parental, personal, and professional responsibilities. I pay my taxes, serve as a volunteer in my community on a regular basis, and contribute to the global community as an informed and engaged citizen. I am better for my drug use."

"America's drug regime is a monstrous, incoherent mess."

"the reefer-madness rhetoric of the past has not evaporated; it has evolved and reinvented itself...with each new generation, the myth of reefer madness is revamped and disguised as empirical evidence rather than as what it is: misinformed rhetoric."

"Here's the bottom line: over my more than twenty-five-year career, I have discovered that most drug-use scenarios cause little or no harm and that some responsible drug-use scenarios are actually beneficial for human health and functioning. Even "recreational" drugs can and do improve day-to-day living."

"Drugs are inert substances. The evidence tells us that we must look beyond the drug itself when trying to help people with drug addiction."

"It is true that it has not always been safe for us, but I hope we can come together as a people, create our own safe spaces, and become empowered to reclaim psychedelic healing for ourselves, our loved ones, and our communities."

"There is such a rich tradition of plant medicines in Africa that it is clear Black people have benefited from psychedelic plant medicines for a very long time."

"Many have heard of the Tuskegee Study of Untreated Syphilis, but few know about the facility dubbed the "Narco Farm.""

"There were over 500 published studies that came out of ARC from 1935-1975, testing the limits of human tolerance for psychedelics, opiates, and amphetamines on prisoners.' Dr. Isbell's studies included dangerously high and prolonged doses of LSD on his subjects."

"I hope that somewhere in the recesses of our cultural consciousness, there still exists some memory of the valuable psychedelic traditions cultivated by our African ancestors and nature's many gifts that have been lost somewhere between North America and the Middle Passage."

"There has been much written about the Indigenous use of plant medicines from Mexico and South America, but psychedelics have been used across cultures and eras. Psychedelics were used in Biblical times to anoint priests and kings, and they have also been used for thousands of years in African cultures. During slavery, Yoruba women from West Africa performed healing roles using their knowledge of plant medicines derived from Africa. During current times in Ethiopia, all plants are believed to possess some degree of medicinal usefulness, and medicinal plants occupy a central place in their traditional healthcare system. Many plants are bred and conserved in sacred community gardens, and families also keep small home gardens. This includes an array of flora for medicinal purposes and important psychoactive plant medicines for psychological and even spiritual problems."

"As an African American clinical psychologist and researcher, it has become evident that we have not been meaningfully included as research participants or researchers in scientific studies, and our voices have not been part of the conversation as these medicines move into mainstream mental health care."

"In southern Africa, there is widespread reliance on ubulawu as psychoactive spiritual medicine used by Indigenous people groups, such as the Xhosa and Zulu, to communicate with their ancestors and treat mental disturbances. Ubulawu, an ancient African plant medicine, is composed of the roots of several potent plants that are ground and made into a cold water infusion, churned to produce a healing foam."

"Dr. Ray Blanchard, an adjunct professor at the University of Toronto, is a well-noted foe to the trans community. His most recent bad idea that’s gone viral: Anime might be making trans girls transition."

"Essay on the possible relations among anime, gender dysphoria, and autogynephilia."

"No, I proposed it simply in order not to be accused of sexism, because there are all these women who want to say, “women can rape too, women can be pedophiles too, women can be exhibitionists too.” It’s a perverse expression of feminism, and so, I thought, let me jump the gun on this. I don’t think the phenomenon even exists."

"Pedophiles will remain hidden if they continue to be hated and feared, which would impede efforts to better understand this sexual orientation and thereby prevent child sexual exploitation."

"One cannot choose to not be a pedophile, but one can choose to not be a child molester. Having encountered thousands of cases, it is my experience that the pedophiles who do go on to become actual child molesters do so when they feel the most desperate. Yet, much of what society does has been to increase rather than decrease their desperation."

"Speaking as a gay men, I believe we SHOULD include the P. To do otherwise is to betray the principles that give us our rights."

"Forget the cliché that if it’s free, “You are the product.” You are not the product; you are the abandoned carcass. The “product” derives from the surplus that is ripped from your life."

"Although the saying tells us “If it’s free, then you are the product,” that is also incorrect. We are the sources of surveillance capitalism’s crucial surplus: the objects of a technologically advanced and increasingly inescapable raw-material-extraction operation. Surveillance capitalism’s actual customers are the enterprises that trade in its markets for future behavior."

"(...) This structural requirement of economies of action turns the means of behavioral modification into an engine of growth. At no other time in history have private corporations of unprecedented wealth and power enjoyed the free exercise of economies of action supported by a pervasive global architecture of ubiquitous computational knowledge and control constructed and maintained by all the advanced scientific know-how that money can buy."

"We celebrated the new digital services as free, but now we see that the surveillance capitalists behind those services regard us as the free commodity. We thought that we search Google, but now we understand that Google searches us. We assumed that we use social media to connect, but we learned that connection is how social media uses us. …We’ve begun to understand that “privacy” policies are actually surveillance policies.… The Financial Times reported that a Microsoft facial recognition training database of 10 million images plucked from the internet without anyone’s knowledge and supposedly limited to academic research was employed by companies like IBM and state agencies that included the United States and Chinese military.… ….Privacy is not private, because the effectiveness of these and other private or public surveillance and control systems depends upon the pieces of ourselves that we give up—or that are secretly stolen from us."

"During the last two decades, the leading surveillance capitalists—Google, later followed by Facebook, Amazon and Microsoft—helped to drive this societal transformation while simultaneously ensuring their ascendance to the pinnacle of the epistemic hierarchy. They operated in the shadows to amass huge knowledge monopolies by taking without asking, a maneuver that every child recognizes as theft. Surveillance capitalism begins by unilaterally staking a claim to private human experience as free raw material for translation into behavioral data. Our lives are rendered as data flows…."

"Automated machine processes not only know our behavior but also shape our behavior at scale. With this reorientation from knowledge to power, it is no longer enough to automate information flows about us; the goal is to automate us. ... Just as industrial society was imagined as a well-functioning machine, Instrumentarian society is imagined as a human simulation of machine learning systems: a confluent hive mind in which each element learns and operates in concert with every other element. In the model of machine confluence, the “freedom” of each individual machine is subordinated to the knowledge of the system as a whole. Instrumentarian power is to organize, herd, and tune society to achieve a similar social confluence, in which group pressure and computational certainty replace politics and democracy."

"It is important to understand that surveillance capitalists are impelled to pursue lawlessness by the logic of their own creation. Google and Facebook vigorously lobby to kill online privacy protection, limit regulations, weaken or block privacy-enhancing legislation, and thwart every attempt to circumscribe their practices because such laws are existential threats to the frictionless flow of behavioral surplus."

"(...) Stalin took the floor for a toast as the room fell silent. “Our tanks are worthless if the souls who must steer them are made of clay. This is why I say: The production of souls is more important than that of tanks.… Man is reshaped by life itself, and those of you here must assist in reshaping his soul. That is what is important, the production of human souls. And that is why I raise my glass to you, writers, to the engineers of the soul.”6 The authors assembled around Stalin that evening raised their glasses to his toast, persuaded perhaps by memories of less adaptive colleagues already exiled or executed (...)"

"We have no non-question-begging way of figuring out who has which rights and which rights outweigh others. We love rights (and duties, rights' frumpy older sister), because they are handy rationalization devices, presenting our subjective feelings as perceptions of abstract moral objects. (...) We can use "rights" as shields, protecting the moral progress we've made. And we can use "rights" as rhetorical weapons, when the time for rational argument has passed. But we should do this sparingly. And when we do, we should know what we're doing: When we appeal to rights, we're not making an argument; we're declaring that the argument is over."

"From a utilitarian perspective, a good decision-making system is one in which the decision makers are more likely than otherwise to make decisions that produce good results. In principle, this could be one in which all decision-making power is vested in a single philosopher king. But everything we know of history and human nature suggests that this is a bad idea. Instead, it seems we're better off with representative democracy, coupled with a free press and widely accessible education, and so on, and so forth."

"Utilitarianism is a great idea with an awful name. It is, in my opinion, the most underrated and misunderstood idea in all of moral and political philosophy."

"The need for challenge and exploration arises mostly out of the blockage of fulfillment of lower level needs, giving rise to a pervading restlessness. Out of this restlessness there arises much pathology as searchers collide with established structuring and functioning of the environment. Out of this restlessness there also arises a small cadre of creative deviants whose insights and inventions have provided the leverage which has enabled man to increase his standard of living and his compassionate concern for his fellows. Our success in being human has so far derived from our honoring deviance more than tradition. Template changing has always gained a slight, though often tenuous, lead over template obeying. Now we must search diligently for those creative deviants from whom alone will come the conceptualizations of an evolutionary designing process which can assure us an open ended future—toward whose realization we can all participate."

"We can summarize utilitarianism thus: Happiness is what matters, and everyone's happiness counts the same. This doesn't mean that everyone gets to be equally happy, but it does mean that no one's happiness is inherently more valuable than anyone else's."

"It's plausible that the goodness and badness of everything ultimately cashes out in terms of the quality of people's experience. On this view, there are many worthy values: family, education, freedom, bravery, and all the rest of the values listed on the chalkboard. But, says utilitarianism, these things are valuable because, and only because, of their effects on our experience. Subtract from these things their positive effects on experience and their value is lost. In short, if it doesn't affect someone's experience, then it doesn't really matter."

"We need better establishment to allow interrelationships to protect us from too many contacts, but to allow us for those contacts which we do engage in to be more meaningful for our own lives, and for, meaningful to others in a compassionate sense of each of us being involved in helping the other to fulfill his role. We’ll have many more roles, and this is where the notion of compassion comes in, in helping, each of us helping others to fulfill their programs for development. And so, we’re at this peculiar stage where you’re highly optimistic, at the same time highly pessimistic, and you wish to throw your weight, intellectual weight, to moving towards the optimistic side, to opening up continuing evolution."

"We face two fundamentally different kinds of moral problems: Me versus Us (Tragedy of the Commons) and Us versus Them (Tragedy of Commonsense Morality). We also have two fundamentally different kinds of moral thinking: fast (using emotional automatic settings) and slow (using manual-mode reasoning). And, once again, the key is to match the right kind of thinking to the right kind of problem: When it's Me versus Us, think fast. When it's Us versus Them, think slow."

"Utilitarianism is a very egalitarian philosophy, asking the haves to do a lot for the have-nots. Were you to wake up tomorrow as a born-again utilitarian, the biggest change in your life would be your newfound devotion to helping unfortunate others."

"The utilitarian argument for giving is straightforward: Going skiing instead of camping (or whatever) may increase your happiness, but it's nothing compared with the increase in happiness that a poor African child gains from clean water, food, and shelter. (...) Thus, says utilitarianism, you should spend that money helping desperately needy people rather than on luxuries for yourself."

"I prefer to be surprised. I’m a shape-shifter and a yogi who loves well crafted indie films with deep themes, but lately my main requirement is that a film be released. It’s disheartening to invest time and love into a good film with a limited release. Therefore, the more mainstream projects are a better gamble."

"Cruelty in cinema can give us perspective and insight but I’m not a fan of horror as an adrenaline rush or a desensitizing mechanism, I prefer horror movies that elucidate the human condition."

"Homosexuality might be the most striking unresolved paradox of human evolution."

"When most people hear “environment,” they automatically think of the social environment, such as how children are raised or what kind of interpersonal experiences they have. But to a geneticist “environment” means anything not encoded in DNA, and this includes biological factors as well as social factors: diet, germs, and random biological events might also affect development. For example, when one identical twin is born with a major brain defect such as anencephaly (lack of a cerebral cortex, or outer brain) or microcephaly (a very small cortex), the other twin is usually normal. Only environment can cause identical twins to differ, but the environmental problem in this case is biological."

"Another environmental hypothesis that has received some enthusiasm on the political right is the idea that gay people seduce and recruit. I have never understood how this is plausible. A boy with no interest in homosexual activity wouldn't find it pleasant even if he agreed to it. How is this supposed to turn him gay?"

"The bad trend is that scientists and laypeople both think that there is something more impressive about biological markers—a trait that one can measure with a ruler or a blood test or complicated electronic equipment (I'm serious, there is no better definition of “biological marker”)—than there is about psychological or behavioral markers. This is a mistake."

"Nobody ever gave Danny Ryan a dress before he asked for one, and he was punished much more than rewarded for his gender nonconformity. If he grows up to be a gay man, as I expect he will, it will be despite the most obvious influences in his social environment, not because of them. In the short term, Danny will receive no more encouragement from others to become gay than he did to wear dresses. Behavior that emerges with no encouragement, and despite opposition, is the sine qua non of innateness. Boys like Danny are poster children for biological influences on gender and sexuality, and this is true whether or not we measure a single biological marker."

"...femininity in boys and homosexuality in men are probably caused by incomplete masculinization of the brain during sexual differentiation."

"Autogynephilic transsexuals are not "women in men's bodies" (Anne Lawrence, a physician and sex researcher who is herself a postoperative transsexual, has called them "men trapped in men's bodies")."

"In order for a feminine boy to become transsexual, something extra must happen. What is the something extra?"

"To me, cases like that really scream out, ‘Hey, it’s not out there. It’s in here.’ There’s no indication that this mother is prone to raise very feminine boys because his twin is not that way."

"Once you've learned about autogynephilic and homosexual transsexuals and seen several of each, distinguishing them is easy."