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For two decades, Sébastien Tutenges has conducted research in bars, nightclubs, festivals, drug dens, nightlife resorts, and underground dance parties in a quest to answer a fundamental question: Why do people across cultures gather regularly to intoxicate themselves? Vivid and at times deeply personal, this book offers new insights into a wide variety of intoxicating experiences, from the intimate feeling of connection among concertgoers to the adrenaline-fueled rush of a fight, to the thrill of jumping off a balcony into a swimming pool. Tutenges shows what it means and feels to move beyond the ordinary into altered states in which the transgressive, spectacular, and unexpected take place. He argues that the primary aim of group intoxication is the religious experience that Émile Durkheim calls collective effervescence, the essence of which is a sense of connecting with other people and being part of a larger whole. This experience is empowering and emboldening and may lead to crime and deviance, but it is at the same time vital to our humanity because it strengthens social bonds and solidarity. The book fills important gaps in Durkheim’s social theory and contributes to current debates in micro-sociology as well as cultural criminology and cultural sociology. Here, for the first time, readers will discover a detailed account of collective effervescence in contemporary society that includes: an explanation of what collective effervescence is; a description of the conditions that generate collective effervescence; a typology of the varieties of collective effervescence; a discussion of how collective effervescence manifests in the realm of nightlife, politics, sports, and religion; and an analysis of how commercial forces amplify and capitalize on the universal human need for intoxication. Download the open access ebook here.
From the New York Times bestselling author of The Empathy Exams comes this transformative work showing that sometimes the recovery is more gripping than the addiction. With its deeply personal and seamless blend of memoir, cultural history, literary criticism, and reportage, The Recovering turns our understanding of the traditional addiction narrative on its head, demonstrating that the story of recovery can be every bit as electrifying as the train wreck itself. Leslie Jamison deftly excavates the stories we tell about addiction -- both her own and others' -- and examines what we want these stories to do and what happens when they fail us. All the while, she offers a fascinating look at the larger history of the recovery movement, and at the complicated bearing that race and class have on our understanding of who is criminal and who is ill. At the heart of the book is Jamison's ongoing conversation with literary and artistic geniuses whose lives and works were shaped by alcoholism and substance dependence, including John Berryman, Jean Rhys, Billie Holiday, Raymond Carver, Denis Johnson, and David Foster Wallace, as well as brilliant lesser-known figures such as George Cain, lost to obscurity but newly illuminated here. Through its unvarnished relation of Jamison's own ordeals, The Recovering also becomes a book about a different kind of dependency: the way our desires can make us all, as she puts it, "broken spigots of need." It's about the particular loneliness of the human experience-the craving for love that both devours us and shapes who we are. For her striking language and piercing observations, Jamison has been compared to such iconic writers as Joan Didion and Susan Sontag, yet her utterly singular voice also offers something new. With enormous empathy and wisdom, Jamison has given us nothing less than the story of addiction and recovery in America writ large, a definitive and revelatory account that will resonate for years to come.
This book examines the desire for, and intoxication with, destruction as it appears in cultural objects and representation, arguing that all cultural and aesthetic value is fundamentally predicated on its own fragility, as well as the living transience of those who make and encounter it. Beginning with a philosophy of expenditure after Georges Bataille, each chapter maps different operations of destruction in media and culture. These operations are expressed and located in representations of human extinction and explosive architecture, in the body and in sexuality, and in media and digital archives, which constitute a further destabilisation of the notion of destruction in the dynamic between aspirational immortality and material volatility embedded in the archival systems of digital cultures.
Psychopharmacologist Ronald K. Siegel draws on 20 years of groundbreaking research to provide countless examples of the intoxication urge in humans and animals. Presenting his conclusions on the biological and cultural reasons for the pursuit of intoxication, Siegel offers recommendations for curbing the negative effects of drug use in Western culture by designing safe intoxicants.
An "entertaining and enlightening" deep dive into the alcohol-soaked origins of civilization—and the evolutionary roots of humanity's appetite for intoxication (Daniel E. Lieberman, author of Exercised). While plenty of entertaining books have been written about the history of alcohol and other intoxicants, none have offered a comprehensive, convincing answer to the basic question of why humans want to get high in the first place. Drunk elegantly cuts through the tangle of urban legends and anecdotal impressions that surround our notions of intoxication to provide the first rigorous, scientifically-grounded explanation for our love of alcohol. Drawing on evidence from archaeology, history, cognitive neuroscience, psychopharmacology, social psychology, literature, and genetics, Drunk shows that our taste for chemical intoxicants is not an evolutionary mistake, as we are so often told. In fact, intoxication helps solve a number of distinctively human challenges: enhancing creativity, alleviating stress, building trust, and pulling off the miracle of getting fiercely tribal primates to cooperate with strangers. Our desire to get drunk, along with the individual and social benefits provided by drunkenness, played a crucial role in sparking the rise of the first large-scale societies. We would not have civilization without intoxication. From marauding Vikings and bacchanalian orgies to sex-starved fruit flies, blind cave fish, and problem-solving crows, Drunk is packed with fascinating case studies and engaging science, as well as practical takeaways for individuals and communities. The result is a captivating and long overdue investigation into humanity's oldest indulgence—one that explains not only why we want to get drunk, but also how it might actually be good for us to tie one on now and then.
Alcohol consumption goes to the very roots of nearly all human societies. Different countries and regions have become associated with different sorts of alcohol, for instance, the “beer culture” of Germany, the “wine culture” of France, Japan and saki, Russia and vodka, the Caribbean and rum, or the “moonshine culture” of Appalachia. Wine is used in religious rituals, and toasts are used to seal business deals or to celebrate marriages and state dinners. However, our relation with alcohol is one of love/hate. We also regulate it and tax it, we pass laws about when and where it’s appropriate, we crack down severely on drunk driving, and the United States and other countries tried the failed “Noble Experiment” of Prohibition. While there are many encyclopedias on alcohol, nearly all approach it as a substance of abuse, taking a clinical, medical perspective (alcohol, alcoholism, and treatment). The SAGE Encyclopedia of Alcohol examines the history of alcohol worldwide and goes beyond the historical lens to examine alcohol as a cultural and social phenomenon, as well—both for good and for ill—from the earliest days of humankind.
Exposes the secret history of drink and drugs, from creative stimulant to addictive poison.
From Plato’s Symposium to Hegel’s truth as a “Bacchanalian revel,” from the Bacchae of Euripedes to Nietzsche, philosophy holds a deeply ambivalent relation to the pleasures of intoxication. At the same time, from Baudelaire to Lowry, from Proust to Dostoyevsky, literature and poetry are also haunted by scenes of intoxication, as if philosophy and literature share a theme that announces and navigates their proximities and differences. For Nancy, intoxication constitutes an excess that both fascinates and questions philosophy’s sober ambitions for appropriate forms of philosophical behavior and conceptual lucidity. At the same time, intoxication displaces a number of established dualities—reason and passion, mind and body, rationality and desire, rigor and excess, clarity and confusion, logic and eros. Taking its point of departure from Baudelaire’s categorical imperative to understand modernity—“be drunk always”—Nancy’s little book is composed in fragments, quotations, drunken asides, and inebriated repetitions. His contemporary “banquet” addresses a range of related themes, including the role of alcohol and intoxication in rituals, myths, divine sacrifice, and religious symbolism, all those toasts to the sacred “spirits” involving libations and different forms of speech and enunciation—to the gods, to modernity, to the Absolute. Affecting both mind and body, Nancy’s subject becomes intoxicated: Ego sum, ego existo ebrius—I am, I exist—drunk.