Secrecy, Collusion and Bad Medicine (REDUX 2/27/08)

The drug industry's long and ignoble history of secrecy

In 2004, UK researchers commissioned by Nice to develop guidelines for prescribing antidepressant drugs to children tried to obtain unpublished trials from the drug companies. They were refused. They then contacted the individual researchers who had worked on the trials. Only then did a picture emerge of increased risk of attempted suicide, and a lack of efficacy. Nice concluded by banning the drugs for under-18s with the exception of Prozac.

Yesterday's report suggesting that modern antidepressants offer no significant clinical benefit over placebo has been dismissed by the drug industry as "just one study" which should not be allowed to undermine the wealth of research showing that the selective serotonin reuptake inhibitor (SSRI) antidepressants are effective.

But that is to miss the point. The Hull University researchers have demonstrated how partial access to research can give a distorted view of a drug. The non-disclosure of data on the SSRIs has raised doubts about the trustworthiness of all research on antidepressants.

We should be relieved that the licensing authorities have an absolute right to see all trial data, positive and negative, before approving a drug. But, bizarrely, Nice, with the responsibility for deciding which drugs should be used by the NHS, only gets what the drug companies agree to give it. The Health Select Committee has called for action to remedy this omission. Ministers must respond.

The Dreamland Of Alleged Experiences With Non-Human Entities

wikipedia  |  Whitley Strieber is currently a practicing Catholic. He is also associated with the Gurdjieff Foundation.[54] He left regular work in the Foundation shortly before the experiences reported in Communion but remains involved in the mystical teachings of G. I. Gurdjieff and P. D. Ouspensky and makes frequent references to them in his non-fiction writings.[citation needed]

Strieber contends that he was abducted from his cabin in upstate New York on the evening of December 26, 1985, by non-human beings. He wrote about this experience and related experiences in Communion (1987), his first non-fiction book. Although the book is perceived generally as an account of alien abduction, Strieber draws no conclusions about the identity of the alleged abductors. He refers to the beings as "the visitors", a name chosen to be as neutral as possible to entertain the possibility that they are not extraterrestrials. Neurologist Steven Novella remarks that the details of Whitley's tale of waking up seemingly paralyzed fits the description of hypnagogia, a fairly common neurological phenomenon that has been mistaken by some for an intervention by demons or aliens.[13]

Both the hardcover and paperback edition of Communion reached the number one position on The New York Times Best Seller list (non-fiction), with more than 2 million copies collectively sold.

Although it was published as non-fiction, the book editor of the Los Angeles Times pronounced the follow-up title, Transformation (1988),[14] to be fiction and removed it from the non-fiction best-seller list (it nonetheless made the top 10 on the fiction side of the chart). "It's a reprehensible thing," Strieber responded. "My book is a true story ... Placing this book on the fiction list is an ugly example of exactly the kind of blind prejudice that has hurt human progress for many generations."[15] Criticism noting the similarity between the non-human beings in Strieber's autobiographical accounts and the non-human beings in his initial horror novels was typically acknowledged by the author as a fair observation, but not indicative of his autobiographical works being fictional: "The mysterious small beings that figure prominently in Catmagic seem to be an unconscious rendering of [the visitors], created before I was aware that they may be real."[16]

Since the 1987 publication of Communion, Strieber wrote four additional autobiographies detailing his experiences with the visitors: Transformation (1988), a direct follow-up; Breakthrough: The Next Step (1995),[17] a reflection on the original events and accounts of the sporadic contact he'd subsequently experienced; The Secret School (1996),[18] in which he examines strange memories from his childhood; and lastly, Solving the Communion Enigma: What Is to Come (2011).[19]

In Solving the Communion Enigma, Strieber reflects on how advances in scientific understanding since his 1987 publication may shed light on what he perceived, noting, "Among other things, since I wrote Communion, science has determined that parallel universes may be physically real and that time travel may in some way be possible". The book is a consolidation of UFO sightings and related phenomena, including crop circles, alien abductions, mutilations and deaths in an attempt to discern any kind of meaningful overall pattern. Strieber concludes that the human species is being shepherded to a higher level of understanding and existence within an endless "multiverse" of matter, energy, space and time. He also writes more candidly about the deleterious effects his initial experiences had upon him while staying at his upstate New York cabin in the 1980s, noting, "I was regularly drinking myself to sleep when we were there. I would listen to the radio until late hours, drinking vodka..."[20]

Other visitor-themed books of Strieber's include Majestic (1989),[21] a novel about the Roswell UFO incident; The Communion Letters (1997, reissued in 2003),[22] a collection of letters from readers reporting experiences similar to Strieber's; Confirmation (1998),[23] in which Strieber reviews a variety of evidence that is suggestive of alien contact, and considers what more would be required to provide 'confirmation'; The Grays (2006)[24] a novel in which his impressions of alien contact are presented through a fictional thriller/espionage narrative, and; Hybrids (2011)[25] a fictional narrative that imagines human/alien hybrids being born into the modern world.[citation needed]

Additional visitor-themed writings include a screenplay for the 1989 film Communion, directed by Philippe Mora and starring Christopher Walken as Strieber. The movie covers material from the books Communion and Transformation. Strieber has stated that he was dissatisfied with the film, which utilized scenes of improvised dialogue and includes themes not present in his books. Strieber also wrote a screenplay for his novel Majestic, which to date has not been filmed.[26]

Whitley Strieber has repeatedly expressed frustration that his experiences have been taken as "alien contact" when he does not actually know what they were. Strieber has reported anomalous childhood experiences and suggested that he may have suffered some sort of early interference by intelligence or military agencies.[27]

He was extensively tested for temporal lobe epilepsy and other brain abnormalities at his own request, but his brain was found to be functioning normally. The results of these tests were reported in his book Transformation.[citation needed]

Uhuru LARPing Is A Harmless Hobby Enthusiasm - NOT A Viable Catalyst For Revolutionary Change

mronline |  How should dialectical materialists deal with the cultural question to avoid falling into the Afrocentric trap? The work of Amilcar Cabral and Sekou Toure provides a clue. First, what does the materialist mean by culture? We can use Toure’s definition from his speech “A Dialectical Approach to Culture.” He says:

By culture, we understand all the material and immaterial works of art and science, plus knowledge, manners, education, a mode of thought, behavior, and attitudes accumulated by the people both through and by virtue of their struggle for freedom from the hold and dominion of nature; we also include the result of their efforts to destroy the deviationist politics, social systems of domination and exploitation through the productive process of social life. Thus culture stands revealed as both an exclusive creation of the people and a source of creation, as an instrument of socio-economic liberation and as one of domination.

This definition highlights that culture depends on the relationship between people and their environment. It is not something merely spawned from the head. Indeed, one of the primary ways we come to understand a culture is through material artifacts such as pottery, tools, linguistic codes (like Sumerian scripts), and the like. We even separate historical periods through concepts like the “Iron or Bronze Age” or notions like “Feudalism, Mercantilism, and Capitalism.” It goes to show that the primary factor in cultural development is the political-economic arrangement and the effects of its productive relations.

In Cabral’s speech “National Liberation and Culture,” he states:

The value of culture as an element of resistance to foreign domination lies in the fact that culture is the vigorous manifestation, on the ideological or idealist plane, of the physical and historical reality of the society that is dominated or to be dominated. Culture is simultaneously the fruit of a people’s history and a determinant of history, by the positive or negative influence which it exerts on the evolution of relationships between man and his environment, among men or groups of men within a society, as well as among different societies.

Again, pay special attention to the fact that Cabral highlights that culture is an ideological expression of the material reality of society. Dialectical materialists do not ignore the role of culture. Instead, We point out that the call for cultural change is the ideological reflection of a need for the productive system to change. When one complains about the consumerism of Afrikan people or the high Black-on-Black violence, one should stop to consider the structural elements that bring about those practices.

How exactly should We understand the notion of “ideological reflection” in relation to base? Well, like the notion of simple and expanded reproduction in Marx’s Capital (where the production process cyclically reproduces itself), there is also the process of what is termed social reproduction. Indeed, in Capital, Marx tells us that not only are the productive forces reproduced in the average production process, but there is a reproduction of the necessary relations of capitalist production. In relation to culture as superstructure, everyday of our lives, but especially during childhood development, we encounter and internalize what that i term a “cultural logic.” This “logic” functions similarly to paths that all lead, in one way or another, to the same end.

During socialization, the child comes to acquire not only knowledge of an external world, a mother, and the like, but she also comes to acquire her culture. As the Soviet philosopher, Evald V. Ilyenkov states, “The child that has just been born is confronted – outside itself – not only by the external world, but also by a very complex system of culture, which requires of him ‘modes of behavior’ for which there is genetically (morphologically) “no code” in his body.” He says further,

Consciousness and will become necessary forms of mental activity only where the individual is compelled to control his own organic body in answer not to the organic (natural) demands of this body but to demands presented from outside, by the ‘rules’ accepted in the society in which he was born. It is only in these conditions that the individual is compelled to distinguish himself from his own organic body. These rules are not passed on to him by birth, through his ‘genes’, but are imposed upon him from outside, dictated by culture, and not by nature.

A similar concept is found in the Amerikan philosopher, George Herbert Mead’s, work Mind, Self, and Society with his notion of the generalized other. He says,

The organized community or social group which gives to the individual his unity of self may be called ‘the generalized other.’ The attitude of the generalized other is the attitude of the whole community. Thus, for example, in the case of such a social group as a ball team, the team is the generalized other in so far as it enters—as an organized process or social activity—into the experience of any one of the individual members of it.

So, We understand that the person comes into a cultural matrix already developed for him or her to which they are then enculturated. We have to remember however, that the culture of any society is largely going to be one that is most fit for the current mode of production and its social relations. For example, during the feudal era, the common sense of the time believed that the nature of reality reflected the experiences of priests, lords, and serfs. The intellectuals of the era erected a grand scheme called the great chain of being that places the serfs at the lowest tier right above animals and had the church at the top right underneath God. If one questioned this logic, they were more often than not, treated as a social outcast or severely punished. There is a similar trend in relation to the rise and maintenance of capitalism.

From the last sentence, a word must be said about the role of law in relation to the struggle. The Marxist legal theorist, Evgeny B. Pashukanis, makes an astounding point in his article “Lenin and the Problem of Law” when he points out that, “Under autocracy and under capitalism it [is] impossible to struggle with the legal impotence and juridic illiteracy of the masses, without conducting a revolutionary struggle against autocracy and against capital. [T]his impotence is but a partial phenomenon of the general subjugation for whose maintenance Tsarist and bourgeois legality existed. But after the conquest of power by the proletariat, this struggle has the highest priority as one of the tasks of cultural re-education, as a precondition for the construction of socialism.” Thus, We need to be wary of those who wish to ground our struggle in the purely ideological realm. In other words, We must engage in a war of position against the decadence of Capital viz. a seizure of the instruments of production and the repressive apparatuses of the state. Only with a structural victory can we hope to wage and win the so-called “culture war”.

The Blockchain Has Only Ever Been A Pimper's Paradise...,

thecorrespondent  |  It seems that blockchain sounds best in a PowerPoint slide. Most blockchain projects don’t make it past a press release, an inventory by Bloomberg showed. The Honduran land registry was going to use blockchain. That plan has been shelved. The Nasdaq was also going to do something with blockchain. Not happening. The Dutch Central Bank then? Nope. Out of over 86,000 blockchain projects that had been launched, 92% had been abandoned by the end of 2017, according to consultancy firm Deloitte.  

Why are they deciding to stop? Enlightened – and thus former – blockchain developer Mark van Cuijk explained: “You could also use a forklift to put a six-pack of beer on your kitchen counter. But it’s just not very efficient.”

I’ll list a few of the problems. Firstly: the technology is at loggerheads with European privacy legislation, specifically the right to be forgotten. Once something is in the blockchain, it cannot be removed. For instance, hundreds of links to child abuse material and revenge porn were placed in the bitcoin blockchain by malicious users.

It’s impossible to remove those.

Also, in a blockchain you aren’t anonymous, but “pseudonymous”: your identity is linked to a number, and if someone can link your name to that number, you’re screwed. Everything you got up to on that blockchain is visible to everyone.

The presumed hackers of Hillary Clinton’s email were caught, for instance, because their identity could be linked to bitcoin transactions. A number of researchers from Qatar University were able to ascertain the identities of tens of thousands of bitcoin users fairly easily through social networking sites.
Other researchers showed how you can de-anonymise many more people through trackers on shopping websites.

The fact that no one is in charge and nothing can be modified also means that mistakes cannot be corrected. A bank can reverse a payment request. This is impossible for bitcoin and other cryptocurrencies. So anything that has been stolen will stay stolen. There is a continuous stream of hackers targeting bitcoin exchanges and users, and fraudsters launching investment vehicles that are in fact pyramid schemes. According to estimates, nearly 15% of all bitcoin has been stolen at some point.
And it isn’t even 10 years old yet.