By Louise Foxcroft
What does drug habit suggest to us? What did it suggest to others long ago? and the way are those meanings attached? In sleek society the assumption of drug dependancy is a given and normally understood inspiration, but this was once now not constantly the case long ago. This booklet uncovers the unique affects that formed the production and a few of the interpretations of habit as a sickness, and of habit to opiates particularly. It delves into the remedies, regimes, and prejudices that surrounded the , a newly rising pathological entity and a kind of 'moral madness' throughout the 19th century. The resource fabric for this e-book is wealthy and astonishing. Letters and diaries give you the so much relocating fabric, detailing own struggles with dependancy and the pains of these who cared and despaired. Confessions of disgrace, deceit, distress and terror take a seat along these of deep sensual excitement, visionary manifestations and happy freedom from care. The reader can keep on with the lifelong opium careers of literary figures, artists and politicians, glimpse a uncooked underworld of hidden drug use, or see the bleakness of city and rural poverty alleviated by means of day-by-day doses of opium. Delving into diaries, letters and confessions this e-book exposes the clinical case histories and the physician's mad, lazy, advertisement, contemptuous, determined, altruistic and annoyed makes an attempt to house drug habit. It demonstrates that a few of the stigmatising prejudices arose from fake 'facts' and semi-mythical ideals and therefore has major implications, not just for the background of dependancy, but in addition for a way we view the situation this present day.
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Additional resources for The Making of Addiction: The 'Use and Abuse' of Opium in Nineteenth-Century Britain (The History of Medicine in Context)
Coleridge’s correspondence constituted his body of confessional work wherein he castigated himself and revealed his dread mortification. Acknowledged and agonised over, he understood his lies and deceptions as human fallibility, an inescapable curse cast by the opium that tainted his true nature. 81 This rhetoric of fallenness was pervasive throughout the nineteenth century, generating tensions between materialist and idealist understandings of the self and of moral action, between social identities and aesthetic ideals.
Drinkers] swear eternal friendship, and shed tears – no mortal knows why: and the sensual creature is clearly uppermost. 33 An inebriated person, in this everyman’s schema, has called up that part of his or her sensual nature that is ‘merely human, too often brutal’ and by implication and association, shameful. But the opium-eater is not to be confused with a drunk. 34 Both experiences are artificially induced or manufactured but the latter is regarded as being closest to man’s nascent and therefore purest self, and is consequently superior and legitimate, covetable and easily attainable.
32 See Appendix 2 for the perceived relationship between opium and alcohol. THE EXPERIENCE OF ADDICTION 25 contrary communicates serenity and equipoise … and with respect to the temper and moral feelings in general, it gives simply that sort of vital warmth which is approved by the judgement, and which would probably always accompany a bodily constitution of primeval or antideluvian health. [Drinkers] swear eternal friendship, and shed tears – no mortal knows why: and the sensual creature is clearly uppermost.