The Failure of Physicalist Psychedelic Science
One of the problems I think with our current paradigm, our current philosophical – scientific model, is the orientation upon what I call “deficit” concept. This model views thoughts and consciousness is able to describe itself through exclusion, which is to say, we find what is wrong and then we can include that what we have not located as a description of what is incorrect must therefore be the positive or real explanation of what is actually happening.
I myself have done extensive research personally with psychedelics and other various intoxicants. I feel that we need to come to a better understanding of capacity and ability of individual researchers. And what I mean by this is That “research” is it self a standard that, while surely diverse and multifaceted in its ways, really define an approach to knowledge in a singular mode . This mode says that the findings of the investigation all have to go into the same pot to reduce towards one truth.
In the inclusion of psychedelics into the pot, now, I think science is necessarily going to come up with a distorted version of what is really occurring. We shall see, but I’m not really sure that someone who has done extensive personal investigation in the psychedelic experience itself is able to come to a conclusion that the physical structure of the brain and chemicals will be able to describe what is occurring outside of the psychedelic experience. Such reductive descriptions may indeed be able to assert power over peoples consciousness of what is true and false, but we must continually apply critical resistance to such over arcing structures of power, even while it is necessary to have those structures in place in order to continue the investigation.
The nature of the psychedelic experience breaks down search efforts for unity, And brings into question the very substance that proposed Nero science and chemistry and biology would seek to encompass by their unitive forums.
wow indeed we will find benefits, It is not enough to say that psychedelics can help depressed people or help people with various psychological problems, because the model that we are using by introducing psychedelics into the therapeutic process is itself problematic in the extent that such problems of depression and the like our indeed symptoms of a larger systemic understanding of truth and reality. For example, what certainties does the therapist bring into the relationship where the client is being given psychedelic substances? What assumptions does the neuroscientists bring in the viewing of the interaction of chemicals to the brain?
Not only further investigation into neural science in the involvement of chemicals and the physical structures of the brain and body are needed, but also in understanding that actual cognitive and conceptual states do not reduce to the neuroscience. This kind of understanding is beyond our current models of true reality. The hard problem of consciousness is not how the brain is able to relate to physical things in the world; it is much deeper in much more difficult than that question. The really hard question is how it is that this consciousness is able to determine its self through and analysis of another person’s physical brain. The hard question is why is neuroscience telling me anything about how my consciousness is functioning to allow the view of the neuroscience?
But we will find in such one sided modern research is that even those people who are involved in the psychedelic experience will tend to shape their experiences and understanding of truth to the fashions of the day in order to establish themselves a real identity.
And we will be going to see for example, that six out of 10 solutions will be enough to call any particular description as successful model of the whole. We will see just like every other type of real interaction that if a majority of tests yield a particular results within statistical probabilities, then we will deem that aggregate as the truth of the matter and set aside what outliers may be unaccounted for.
Another problem with personal use of psychedelics, is say for example a client that is taking psychedelics for use with their depression or anxiety, is that psychedelics tend to produce meaningful sensibilities of certitude. We would have to come to terms with that process that finds ends without continuing process. For sure, what if there was a psychedelic solution for persons depression, but then in the continuing treatment the client becomes depressed again because that certainty through which the depression was relieved is found to be no longer true. This is the same question and then that we have to deal with when we are using such chemicals in a Nuro scientific analysis. Our world is such that we love Quik fixes to our problems. Not only do we have this in a neural scientific approach where the researcher is never taken any psychedelics whatsoever, but we also have the tendency of the researcher who has taken psychedelics coming to conclusions about the truth of the matter due to their psychedelic experience. We find this everywhere and the psychedelic community or groups of people get together because they seem to have found some universal truth of reality that they’re all getting behind; many of us have seen this and we look upon such a group with a certain kind of sympathy but we also wonder what kind of insanity is being brewed in that little cauldron.
So,we shall see. So interesting is the various presentations of reality, for sure!