By Dave Boothroyd
By no means has a reconsideration of where of gear in our tradition been extra pressing than it really is this day. tradition on medicines addresses issues resembling the character of awareness, language and the physique, alienation, selfhood, the picture and virtuality and the nature/culture dyad and lifestyle. It then explores how those are expressed within the paintings of key figures equivalent to Freud, Benjamin, Sartre, Derrida, Foucault and Deleuze, arguing that the guidelines and ideas in which modernity has attained its degree of self-understanding are themselves, in a number of methods, the goods of encounters with medications and their results. In every one case the reader is directed to the issues at which medications determine within the formulations of ‘high theory’, and it truly is published how such considering is rarely itself a drug-free region. therefore, there's no floor on which to differentiate ‘culture’ from ‘drug culture’ within the first place.Culture on medications bargains a unique technique and advent to cultural concept for rookies to the topic, at the same time offering an unique thesis about the articulation of recent idea through medicinal drugs and drug tradition.
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Additional resources for Culture on Drugs: Narco-Cultural Studies of High Modernity
Paradoxically, high on the speech though Phaedrus is, the pharmacist Socrates is able to administer the very same drug as an antidote; he talks him down from his bedazzled state of being. Socrates himself is clearly not so easily intoxicated. For him the effect of the speech, despite its being ‘wonderful’ and ‘breathtaking’, is down not so much to the speech itself as down his partaking of it with Phaedrus: ‘It was you who are responsible for this effect on me. I saw how what you were reading put you in a glow; so, believing that you know more about these things than I do, I followed your example and joined in the ecstasy’ (Plato, 1978: 31, 234b).
The contamination of any part, particularly contamination that circulates in the blood, is deemed the most threatening of all. Any systematic representation of drugs implies the sacriﬁce of the drug as play. But if, as Derrida insists, there is no escaping ‘the sacriﬁcial structure of discourse’ (1991b : 112–13), any new thinking of drugs – which invokes the notion of an encounter with drugs beyond ‘the system’ (of controls and so on) – can also only be formulated in language on the basis of a sacriﬁce.
Turning to Nancy’s account of the ‘decision of existence’ in Heidegger’s thought, now, provides an indication of how ‘the drug’ might be put back into to the life of Dasein in a way which does not limit it to its everyday determination as the mere (ontic) object of addiction (or any other form of simple consumption). And, as I shall show in a moment, this has a bearing on Derrida’s entry into Plato’s pharmacy and the connection it articulates between ‘good repetition’ and the addictive structure of philosophising.