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nterest in plot in films and novels; a glorification of the irrational and the
seemingly nonsensical; an increased faith in the logic of the viscera, rather than in the
intellect; a heightened sense for the absurd; an abandonment of traditional and "linear"
reasoning sequences, and the substitution of "mosaic" and fragmentary lines of attack;
bursts of insight rather than chains of thought; connectives relying on internal relevance,
rather than a commonly understood and widely accepted succession of events and
thoughts; love of the paradoxical, the perverse, the contradictory, the incongruous; an
implosive inward thrust, rather than an explosive outward thrust; instantaneous totality
rather than specialization; the dynamic rather than the static; the unique rather than the
general and universal. The parallel between the mental processes associated with the
marijuana high and the "tribal" mind typified by McLuhan is too close to escape mention.
Those with conventional, traditional, and classic tastes in art will view these results in a
dim light. A recent antimarijuana tract, for instance, comments on the highly
unconventional and antitraditionalist novelist William Burroughs' approval of marijuana's
influence on his creative powers: "The irony is that Burroughs meant his remark as an
endorsement."7 The sociologist of knowledge seeks to understand and explain the bases
from which man's intellectual efforts spring. He will notice the prominent place in this
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The Marijuana Smokers - Chapter 3
debate the manner in which matters of taste, such as artistic aesthetics, are intimately and
inseparably bound with views of the empirical reality of the drug. He who is opposed to
the use of marijuana, and who believes that it is (empirically) harmful, is very likely to
dislike contemporary art forms, and vice versa. The two are not, of course, necessarily
causally related, but rather emerge out of the same matrix.
Marijuana's reputed impact on sexual behavior is all to the good to some who are
comfortable with an unconventional view of sex. To the sexually traditional, the fact that
marijuana could disrupt man's (and woman's) sexuality is an out-of-hand condemnation of
the drug. While marijuana's opponents would label any imputed increase in sexual activity
as a result of drug "promiscuity"8 and would roundly condemn it, the drug's apostles
would cheer society's resurgent interest in the organic, the earthy, the sensual. For
instance, a 1967 court ruling in the Court of Massachusetts, held that sexual promiscuity
was one of the undesirable consequences of marijuana use; Justice Tauro rejected the
defendants' appeal. Strangely, Time magazine claimed that Tauro's ruling would be judged
fair by even the staunchest of marijuana supporters.
Marijuana as a mind-altering drug has discrediting power to the one who thinks of the
everyday workings of the mind as normal and desirable. But to the e
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