How Pot Became Demonized如何盆栽成为妖魔化
The following is an excerpt from “ 以下是摘自“ Dying to Get High 垂死获得高 ” by Wendy Chapkis and Richard J. Webb (NYU Press, 2008). “温迪chapkis和理查德j.韦伯（纽约大学出版社， 2008年） 。 (c) 2008 NYU Press. （三） 2008年纽约大学的新闻。 Reproduced by permission of the publisher. 复制许可的出版者。
For many modern critics, the concept of “medical marijuana” is a contradiction in terms.对于许多现代批评家，概念“药用大麻”是一个矛盾的条款。 Medicine is standardized, synthetic, and pure; marijuana involves the unrefined and promiscuous coupling of more than four hundred components rooted in the dirt.中医药是规范化，合成，和纯;大麻涉及unrefined和滥交的耦合以上的400组件，植根于泥土。 Medicine — in its most powerful and privileged forms — rests in the hands of men, while the most potent form of marijuana is found in the female flowering plant.医药-在其最强大和享有特权的形式-在于在手中的男子，而最有力的形式，大麻被发现在该女的开花植物。 Medicine engages in heroic battles against death.从事中医药在英雄战斗死亡。 Marijuana claims only to enhance the quality of life.大麻的索赔，只有以提高生活质量。
Medicine presents itself as an objective science safeguarded by the ritual of the double-blind, randomized clinical trial.介绍了中医药本身作为一种客观的科学保障仪式的双盲，随机对照临床试验。 The therapeutic value of marijuana relies largely on the “soft science” of subjective experience and anecdotal evidence.治疗价值的大麻主要依赖对“软科学”的主观经验和轶事证据。 From the perspective of its critics, then, cannabis is an effeminate interloper in the masculine world of real medicine, a dangerous drug pushed on a credulous public by illegitimate quacks.从的角度来看，其批评者，那么，大麻是一effeminate interloper在男性世界的真正的中医，有危险药物罪名，推动在一个credulous市民通过非法quacks 。
But this story is too simple.但这个故事太简单了。 The line separating regular doctors from snake oil salesmen, good drugs from bad, is as much the product of politics as it is of science.线分开，医生经常从蛇油推销员，良好的毒品从坏的，是多产品的政治，因为这是科学。 The dominance of politics in determining the value of marijuana as a medicine was first demonstrated in the 1930s when the federal government began to restrict the medical use of marijuana, against the recommendations of the American Medical Association (AMA).的主导权政治在确定的价值，大麻作为一个中医药首次表明，在20世纪30年代时，美国联邦政府开始，以限制医疗用大麻，反对的建议，美国医学协会（ AMA ） 。
The struggle between politics and science over the use of cannabis as a medicine continues.之间的斗争政治和科学超过使用大麻作为一个中医药继续。 In the final decade of the twentieth century, the federal government threatened physicians with the loss of their license for recommending marijuana to patients, made criminals of patients who followed their doctor’s advice, and actively blocked scientific research into the therapeutic value of cannabis, while insisting that it was an established scientific fact that marijuana is not a medicine.在最后10年的二十世纪，美国联邦政府的威胁，医师与丧失其许可的建议大麻的病人，取得了犯罪分子的病人谁其次是医生的忠告，并积极阻止科学研究纳入治疗价值的大麻，同时坚持，这是一个既定的科学事实，大麻是不是一个中医药。
During the opening of a 2004 congressional hearing on medical marijuana, this ongoing battle over cannabis was described by committee chair Rep. Mark Souder (R-IN) as a critical front in the War on Drugs and consistent with the modernization of medicine:在开幕的2004年的一项国会听证会上就医疗大麻，这种持续的争夺，大麻是所描述的委员会主席众议员马克souder （ - ）作为一个重要方面在战争中对毒品和一致的，与现代化的医药：
This hearing will address a controversial topic, the use of marijuana for so-called medicinal purposes.这个听证会的地址具争议性的话题，使用大麻，为使所谓的药用用途。 In recent years, a large and well-funded pro-drug movement has succeeded in convincing many Americans that marijuana is a true medicine to be used in treating a wide variety of illnesses ….近年来，在大型和资金充足的亲禁毒运动已成功地在有说服力的许多美国人认为，吸食大麻是一个真正的中医药可用于治疗多种疾病… … 。 Marijuana was once used as a folk remedy in many primitive cultures, and even in the 19th century was frequently used by some American doctors, much as alcohol, cocaine, and heroin were once used by doctors.大麻，曾经作为一个民间的补救办法，在许多原始文化，甚至在十九世纪是经常使用的一些美国医生，就像酒精，可卡因，海洛因和一度被医生所使用。 By the 20th century, however, its use by legitimate medical practitioners has dwindled, while its illegitimate use as a recreational drug has risen.由二十世纪，但其使用的合法医生已减少，而其非法使用作为一个娱乐性药物已上升。
Souder thus sets the stage for a morality tale populated by primitive practitioners and legitimate doctors, dangerous drug fiends and decent drug warriors. souder因此，设置阶段，为道德的故事，人口由原始的和合法的执业医生，危险药物的fiends和体面的药物勇士。
Fox News personality Bill O’Reilly invoked a similar cast of characters in his 2004 discussion of medical marijuana with US Deputy “Drug Czar” Dr. Andrea Barthwell.福克斯新闻的个性条例草案奥赖利引用了类似的铸字在其2004年的讨论医用大麻与美国代理“毒品沙皇”博士安德烈barthwell 。 That year, voters in Oregon were to be presented with a ballot measure to amend their state’s already-existing medical marijuana law.这一年，选民在俄勒冈州被提交了一份选票的措施，修改其国家的已经存在的医用大麻的法律。 The proposed amendment (which ultimately failed) was intended both to increase the amount of marijuana a patient could have over the course of a year and to redefine which health professionals could legally recommend marijuana for medical use.建议的修订（最终失败）的用意是既要增加数量的大麻，病人可以有超过的过程中，每年并重新确定，其中卫生专业人员可合法建议大麻的医疗使用。
O’Reilly scoffed at the idea that licensed health practitioners other than physicians might be authorized to recommend the use of cannabis to their patients: “Even a shaman could grant permission for you to toke in Oregon.奥赖利嘲笑的思想，领有牌照的卫生从业者以外的其他医生可能会授权建议使用大麻，以他们的病人： “即使是巫师可以授予权限为您toke在俄勒冈州。 I mean, this is, you know, any health practitioner.我的意思是，这是你要知道，任何保健医生。 So you’re a shaman from the Amazon and you set up shop.因此您巫师从亚马逊和你设立店铺。 Come on, I mean, everybody knows this is a ruse.来吧，我的意思是，大家都知道，这是一个诡计。 Am I wrong?” Andrea Barthwell confirmed for viewers that O’Reilly’s concerns were quite legitimate: “No, you’re absolutely right, Bill.我错了吗？ “安德烈barthwell证实为观众认为，奥莱利的关注是很合理的： ”不，您绝对正确的，条例草案。 This is what we’ve been trying to make clear to people when they have these proposals presented to them.这是我们一直努力使人们清楚当他们有这些建议提交给他们。 This is not about getting medicine to people who are sick and dying.这不是获得医药的人谁生病和死亡。 This is about making marijuana legal.”这是有关决策大麻的法律“ 。
While both host and guest shared the belief that the Oregon proposal was no more than a thinly disguised attempt to legalize marijuana, O’Reilly asked whether cannabis itself might not be a legitimate medicine if prescribed by a legitimate physician to a patient with a legitimate need: “But there is a legitimate issue here, Doctor.同时，东道国和客户的共同信念，即俄勒冈州的建议是不超过一分薄，企图变相合法化大麻，奥赖利询问大麻本身可能不是一个合法的医药处方，如果由一个合法的医师与病人的正当需求： “但有一个合法的问题，在这里，医生。 We had Montel Williams [another popular TV talk show host] on a few weeks back.我们曾montel威廉斯[另一项受欢迎的电视谈话节目主持人：就在数星期回。 He has MS [multiple sclerosis].他已女士[多发性硬化症] 。 And I believe Montel Williams when he says, ‘Look, medical marijuana helps me, helps me cope with this disease, cope with my suffering.我相信montel威廉斯时，他说， '看，医用大麻帮助我，帮助我应付这种疾病，配合我的痛苦。 There’s no reason why I should be denied it.’ And I agree with Montel Williams that if this is the case, if a doctor — a doctor — says that he needs it for his MS, he should have it.有没有理由我应该予以否认。 ' ，我同意montel威廉斯说，如果是这种情形，如果医生-医生-说，他需要为他的女士，他就应该有它。 You don’t disagree with that, do you?” Barthwell’s response was uncompromising: “Well, I do, actually.你不同意，你呢？ “ barthwell的回应是不妥协的： ”好，我这样做，其实。 There is nothing that tells us from the science now that smoked, crude botanical should be a medication.有没有告诉我们从科学的，现在吸烟，原油植物园应该是一个服药。 We have a process that has been in place for 100 years in this country that protects the sick and dying from snake oil salesmen.我们有一个过程，已在地方百年在这个国家，保护病人和死亡的蛇油推销员。 And just because something makes you feel better doesn’t make it medicine.”和公正的，因为一些让你感觉更好，并不使中医药“ 。
In this short exchange, the terms of the debate for dismissing cannabis therapeutics are neatly laid out: medical marijuana is a ruse; cannabis is the modern day equivalent of “snake oil”; “crude botanicals” are not real medicine; licensed alternative health practitioners are not legitimate healers; marijuana is reduced to and synonymous with smoking as a delivery system; and “feeling better” isn’t always therapeutic.在这短短的交流，条款的辩论解雇大麻疗法是整齐了：医用大麻是一种诡计;大麻是现今相当于“蛇油” ， “原油植物”是不是真正的中医;领有牌照的另类健康医生是不合法的医师;大麻是减少和与吸烟有关的代名词，作为一个配送系统;和“的感觉更好”并不总是治疗。 Taken together, these claims create a neat division between marijuana and “real medicine,” with medicine narrowly defined as that which is practiced by physicians prescribing pharmaceuticals to patients who will not necessarily feel better as a result.两者合计，这些索赔创造一个整洁部之间的大麻和“真正的中医， ”中医药与狭隘地定义为认为，这是实行医师处方药品给病人谁，不一定会觉得作为一个更好的结果。
The rise of “regular” medicine and the battle against botanicals 崛起的“定期”是医学和对抗植物
According to Dr. Raphael Mechoulam, an Israeli research chemist who performed much of the original work in the early 1960s isolating the active ingredients in marijuana: From ancient times to the early 20th Century, cannabis was used for a wide variety of medical purposes including the treatment of pain and swelling, depression, arthritis, impotence, kidney stones, hemorrhaging in childbirth, irregular bowel movements, cold sores, distending stomach, dropsy, headaches, diseases of the respiratory organs, hysteria, neuralgia, sciatica, tetanus, dysentery, fatigue, disorders of the female reproductive system, convulsions, cholera, delirium tremens, vomiting, spasmodic asthma, and a host of other ailments.据博士拉斐尔梅舒朗，一名以色列研究化学家谁演出，许多原来的工作在六十年代初分离活性成分的大麻：从远古到20世纪初，大麻被用于各种各样的医疗用途包括治疗疼痛和肿胀，抑郁症，关节炎，阳痿，肾结石，出血在分娩时，不规则的肠运动，冷疮， distending胃，水肿，头痛，疾病的呼吸机关，癔症，神经痛，坐骨神经痛，破伤风，痢疾，疲劳，疾病的女性生殖系统，惊厥，霍乱，谵妄tremens ，呕吐，痉挛性哮喘，以及许多其他疾病。 Most of these therapeutic claims were either based on folklore or were anecdotal, but the use of cannabis as a therapeutic agent in the past provides an insight for future drug development.大部分这些治疗索赔的依据是民间传说，或传闻，但使用大麻作为一种治疗剂，在过去提供了一个洞察未来的药物开发。 More recently, some of the historical therapeutic properties of cannabis have been verified with pure natural or synthetic cannabinoids; however, in several fields no modern scientific work exists.最近，一些历史的治疗性质的大麻已被验证与纯天然或合成大麻;然而，在一些领域，没有现代科学的工作存在。
In order to understand why marijuana, a promising medicinal botanical, should now be excluded not only from the modern pharmacopeia but also from much formal scientific study, it is necessary to ask why some drugs, but not all, get labeled “medicine”; why some healers, and not others, are “regular doctors”; why some effects, but only some, are understood as “therapeutic”; and why some risks are acceptable while others are prohibited under penalty of law.在以了解为什么大麻，有前途的药用植物，现在应该被排除，不仅从现代药典，而且从许多正式的科学的研究，就是要问，为什么有些药物，但不是全部，得到标示“药” ，为何一些医师，而不是别人，是“经常医生” ，为何一些影响，但只有部分，是理解为“治疗性” ;以及为什么一些风险是可以接受的，而其他所禁止的刑罚的法律。 The answers cannot be found in a simple appeal to scientific standards.答案不能找到一个简单的呼吁，以科学的标准。 Instead, in order to understand what counts as “legitimate” medicine, it is useful to ask who, beyond the patient, might benefit from such distinctions.相反，在以了解怎样才算“合法”的医药，这是有用的要求谁，以后的病人，可能受益于这种区别。 In our exploration of the role of organized medicine, state regulatory agencies, the courts, and the pharmaceutical industry in the demonization of marijuana, the intent is not to perform the reverse process, demonizing modern medicine.在我们探索的作用，组织中医药，国家的监管机构，法院，和制药业在妖魔化大麻，其意图是不执行反向过程中，妖魔化现代医学。 Over the past century, during which organized medicine consolidated its authority and cannabis was first marginalized and then removed from the pharmacopeia, astonishing medical advances have been made.在过去一个世纪，在此期间举办的中医药巩固其权威和大麻是第一次被边缘化，然后从药典，惊人的医疗取得了进展。 Unquestionably, the public would be ill served by a return to a time of unregulated medicine practiced by poorly trained doctors with recourse to few effective drugs.毫无疑问，市民将病患者提供服务的回报的时候，不受管制的医学实践的缺乏训练的医生与诉诸数的有效药物。
Nonetheless, it is also the case that the healing arts remain an impure science.不过，这亦是案件的愈合艺术仍然是一个不纯的科学。 The most striking difference between marijuana and “real medicine” is not the physical but the social effects the plant has on users and healers alike.最突出的差异大麻和“真正的医学”是不是身体，但社会效果的植物，对用户和医师一样。 Association with marijuana marks those it touches as illegitimate — a distinction with deep historical roots.协会与大麻马克那些它涉及非法的-区别与深厚的历史根源。 Prior to the professionalization of medicine, lay healers — often women — made extensive use of medicinal plants.之前的专业化医药，奠定医士-通常是妇女-广泛使用的药用植物。 But as modern medicine moved into the ranks of the professions, and into hands of men, botanicals were discredited along with the women who had used them.但由于现代医学搬进队伍的专业，并到手中的男子，植物被抹黑，随着妇女谁用了他们。 In their pathbreaking study of the rise of the male medical expert, For Her Own Good, Barbara Ehrenreich and Deirdre English note that, in the fifteenth and sixteenth centuries, anxiety over women’s knowledge of medicinal botanicals contributed to the European witch hunts: charges against the accused often included the provision of herbs.在他们的pathbreaking研究的崛起，男性的医学专家，为自己的好，芭芭拉ehrenreich和deirdre英语注意到，在第十五和第十六世纪，焦虑妇女的知识药用植物有助于欧洲巫婆捕杀：收费针对被告往往包括：提供的草药。
In Colonial America and the early republic, health and healing practices also rested largely in the hands of lay women practicing herbal medicine.在殖民地美国和民国初年，保健与治疗的做法也休息，主要是在手中，奠定妇女实行中药。 Historian Carol Smith-Rosenberg observes that “women as midwives and as family nurses, women wise in the ancient herbal pharmacopoeia, had always cared for their own and neighboring families.历史学家卡罗尔史密斯-罗森伯格指出， “妇女作为助产士和家庭护士，妇女明智的，在古代中药药典，一直照顾自己和周边的家庭。 A survey of cookbooks and women’s diaries for the eighteenth and early nineteenth centuries shows that women collected and exchanged recipes for medicines as routinely as they did for pies and cookies.”调查烹饪和妇女的日记为第十八和十九世纪初显示，妇女的收集和交换食谱，为中药作为常规，因为他们为馅饼和饼干“ 。
By the nineteenth century, however, as medicine entered the marketplace, male physicians with little formal training claimed for themselves the designation “Regular doctor” while moving all others to the margins of the healing arts.由十九世纪，然而，由于中医药进入市场，男医生很少的正式训练，声称为自己指定“定期医生”的同时，移动所有其他国家的边缘愈合的艺术。 In North America, midwives, bonesetters, and “root and herb” doctors were thus gradually displaced by the self-proclaimed “Regulars,” not through the violence of witch burnings, as happened in Europe, but rather through professionalization.在北美，助产士，跌打，和“根和草本” ，医生们流离失所，从而逐步由自我宣布“常客” ，而不是通过暴力的巫婆烧毁，发生在欧洲，而是通过专业化。 This challenge was, according to Ehrenreich and English, “at bottom, economic.这面临的挑战是，根据ehrenreich和英语， “在底层，经济。 Medicine in the 19th century … [became] a thing to be bought and sold.”中医药在19世纪… … [成为]的事被购买和出售“ 。
Professionalization required that the Regulars distinguish themselves from midwives and herbalists; they did so through “heroic medicine,” a practice involving dramatic (though not necessarily beneficial) techniques such as bloodletting, blistering, purging, and the use of toxic mercury-based medicines.专业化的要求，该常客区分自己从助产士和中医;他们这样做，通过“英雄中医药”的做法，涉及戏剧性的（尽管不一定是有利的）技术，如放血，出现水泡，清洗，以及使用有毒汞为基础的药物。 These interventions were intended to produce “the strongest possible effect on the patient.” Though such therapies were not only dangerous and often ineffective, Ehrenreich and English observe that they gave “regular doctors something activist, masculine, and imminently more salable than the herbal teas and sympathy served up by rural female healers.” In fact, despite the very serious risks of heroic medicine, Smith-Rosenberg notes that the Regulars insisted that it was they who were protecting “the lives of innocent citizens from ill-trained, irresponsible ‘irregulars,’ and hysterical midwives.”这些干预措施的用意是产生“最强烈的可能影响对病人” ，尽管这种疗法不仅危险而且往往无效， ehrenreich和英语，他们观察了“定期医生一些活动家，男性化，和即将更加畅销，比草药茶和同情，送达由农村女医士。 “事实上，尽管非常严重的风险，中医药的英雄，史密斯-罗森伯格指出，该坚持的常客，这是他们谁被保护”无辜者的生命公民从病患者训练有素，是不负责任的'非正规军， '和歇斯底里的助产士“ 。
The Regulars prospered during the first two decades of the nineteenth century and succeeded in securing licensing laws in many states restricting the practice of medicine to those in their ranks and limiting membership to men.该常客繁荣期间，头20年的十九世纪，并成功争取发牌的法律在许多国家限制的做法，医药以那些在他们的行列，并限制成员的男子。 But growing dissatisfaction with the results of “heroic medicine,” and populist misgivings about monopolies and elites, led to the temporary repeal of such laws during the 1830s.但越来越多的不满，结果“英雄医学， ”和民粹主义的疑虑垄断和精英，导致临时废除这些法律在1830年代。 The “Popular Health Movement” of the period challenged the position of Regulars by emphasizing “self-help” (through better hygiene and healthy living) and by embracing the therapeutic approaches of alternative medical sects, including those advocating botanical treatments. “流行的健康运动”期间，质疑的立场的常客，强调“自助” （通过更好的卫生和健康生活）和概括性的治疗方法另类医疗的教派，包括那些鼓吹植物园的治疗方法。
As sociologist Carol Weisman notes, under the banner of science, Sectarians or Irregulars “were attacked by mainstream physicians as ‘quacks,’ although the therapeutics of the regular physicians were not generally more effective than those of the irregulars.” The Regulars reinforced their claim that they, and they alone, were legitimate physicians by founding a national professional organization in 1847 — the American Medical Association — explicitly excluding both women and sectarian practitioners.作为社会学家，律师魏思曼卡罗尔指出，旗帜下，科学， sectarians或非正规军“遭主流医生' quacks ，虽然疗法经常医师通常不会更有效，比那些对非正规军”的常客增强他们的索赔他们，和他们单，是合法的医师成立一个全国的专业组织在1847年-美国医学协会-明确不包括妇女和宗派执业。
In the second half of the nineteenth century, economic competition intensified as both Regulars and their rivals — now known as the “Eclectics” — opened medical schools to train practitioners.在第二个十九世纪下半叶，经济竞争的加剧，双方的常客和他们的竞争对手-现在被称为“ e clectics” -开幕医学院培养医生。 The Eclectics, who advocated the use of botanical therapies, also represented a more populist and egalitarian politics — for example, they admitted women to their medical schools.该eclectics ，谁主张使用植物疗法，也代表了更多的民粹主义者和平等的政治-例如，他们承认妇女在他们的医疗学校。 During this same period, in 1854, cannabis joined other herbal remedies in the national pharmacopeias and was freely prescribed for a large number of medical conditions ranging from insomnia to neuropathic pain.在此同一期间，于1854年，大麻加入其他草药在全国pharmacopeias和自由为大量的医疗条件，包括失眠，以神经性疼痛。 In the late nineteenth and early twentieth centuries, dozens of research papers were published on the various medicinal uses of marijuana.在后期，十九世纪和二十世纪初，数十名研究论文，分别发表于各种用途的药用大麻。
This corresponds to a period in which Regulars began to consolidate the power of the newly organized medical profession, in part by absorbing Eclectics into their ranks.这相当于一个时期，其中的常客，开始巩固权力的新组建的医学界，在部分吸收eclectics到他们的行列。 As Paul Starr observes in his landmark study, The Social Transformation of American Medicine, Eclectics “succumbed to quiet cooptation; they were only too glad to be welcomed into the fold.” By co-opting much of the opposition, physicians were able to secure new licensing laws restricting the practice of medicine.正如保罗斯塔尔指出，在他具有里程碑意义的研究，社会转型的美国医药， eclectics “屈服于安静cooptation ;他们只是太高兴能够欢迎进入倍。 ”合作，选择了大部分的反对，医生能够争取到新的发牌法律限制的做法，医药。 But Eclectics paid a significant price; with the consolidation of control by conventional medicine, botanical therapies were increasingly marginalized by mainstream medicine.但eclectics付出了重大代价;与巩固控制由传统的中医药，植物疗法被日益边缘化的主流医学。
The allopathic approach of the Regulars was not only dominant but also institutionalized in the early twentieth century when organized medicine completed its process of professionalization by gaining control over medical education, access to hospitals, and the right to prescribe drugs.该allopathic办法的常客不仅是优势，但也制度化，在20世纪初时举办的中医药完成了其专业化的过程中所掌控的医学教育，进入医院，并有权处方药物。 The dominance of this paradigm was reflected in the growing strength of the American Medical Association.的主导权，这范式是反映在日益增长的实力，美国医学协会。 In 1900 the AMA had no more than eight thousand members, but by 1910 membership reached seventy thousand, and by 1920 the majority of physicians in the United States had become members.在1900年反垄断法已不超过8000成员，但由1910年的成员达成的70000 ，和1920年，大多数的医师，在美国已成为成员。 In fact, by 1931 only about 5 percent of all cases of illness were handled by non-MD practitioners.在事实上，由1931年只有约5 ％的所有病例处理非海事处执业。
This exponential increase in the power and professional authority of regular doctors surprisingly did not rest primarily on the provision of more effective medicines; these were slow to be developed.这个指数增加，电力及专业的权威，经常令人惊讶的医生没有休息，主要是对提供更有效的药物;这些都是缓慢的发展。 Instead, doctors were forced to find other ways to assert their newly established social and cultural legitimacy.反之，医生被迫寻找其他方式来伸张自己的新成立的社会和文化的合法性。 One strategy was to position themselves as experts in not only the physical but also the moral health of the nation.其中一个策略是自己的立场，作为专家的不只是身体，而且道德健康的民族。 In the nineteenth century, condemnation of birth control and abortion, for instance, provided physicians with a clear moral platform that allowed them to denounce practices still largely in the hands of “irregulars.” According to Carol Smith-Rosenberg, these efforts to limit women’s reproductive choices became a key arena “in the war between the allopaths and the ‘irregulars’ for patients and for power ….在19世纪，谴责控制生育和堕胎的，例如，提供医师一个明确的道德平台，让他们谴责的做法在很大程度上仍然在手中的“非正规军” 。据卡罗尔史密斯-罗森伯格，这些努力，以限制妇女奇摩的生育选择，成为一个关键的舞台“在战争中之间的allopaths和'非正规军'为病人和权力… … 。 The ‘irregular’ physician and the ‘irregular’ wife, the ‘regulars’ insisted, conspired together against public order and national well-being.” As Carol Weisman observes, this claim of medical and moral expertise “provided regular physicians with an element of social respectability and moral authority, which was enhanced by publicly criticizing the abortion practices of other practitioners and the crass commercialism of purveyors of contraceptives and abortifacients.” '不规则'医师和'不规则'的妻子， '常客'坚持，串谋一起危害公共秩序和国家的福祉。 “卡罗尔律师魏思曼观察，这种说法的医疗和道义上的专业知识” ，提供定期与医师的一个组成部分社会尊严和道德权威，这是加强公开批评堕胎的做法，其他医生和crass商业的传播者避孕药和堕胎药“ 。
At the end of the nineteenth century, flush with its legislative success against abortion, the AMA turned its attention to another arena that neatly linked morality and public health: the provision of drugs.在十九世纪末，刷新其立法的成功，反对堕胎，反垄断法将注意力转向另一个舞台上整齐地挂道德和公众健康：提供药品。 Physicians enhanced their professional authority by speaking out against the dangers of addictive drugs frequently found in “patent medicines” and available directly to the public.医师提高他们的专业权威发言，对危险的成瘾药物，经常发现在“中成药”和可直接向市民负责。 Because the formulae of proprietary medicines were secret, it was impossible for patients to judge the safety of those drugs.因为公式专有药品的秘密，这是不可能的病人，法官的安全，这些药物。 The practitioners of organized medicine thus joined forces with muckraking journalists to bring to the public’s attention the possible risks of patent medicines.中医中药的有组织的力量，从而加入了与muckraking记者把市民的注意力，可能出现的风险的中成药。 This important public service had a significant payoff for the profession as well, reinforcing a growing distinction in the public mind between good drugs (dispensed by doctors) and bad drugs (available directly to the public by unlicensed practitioners).这个重要的公共服务产生了重大的回报为界，以及，加强越来越多的区别，在公众心目中之间的良好的药物（诊所医生）和坏的药物（可直接向市民无牌医生） 。
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3 Responses to “How Pot Became Demonized” 3回应“如何成为一锅妖魔化”
Sheena 希娜
Posted: May 14th, 2008 at 10:25 pm | 发布时间： 2008年5月14日在下午10时25分| Link to this 链接到本Charlie Castelnau 查理卡斯特劳
Posted: May 15th, 2008 at 8:46 am | 发布时间： 2008年5月15日在上午8时46分| Link to this 链接到本Reply回复It seems plain to me that marijuana is illegal because it is easy to grow and prepare, therefore corporations (the real government) cannot make profits from it.看来，平原，我认为大麻是非法的，因为它是很容易成长和准备，因此公司（真正的政府）不能赚钱。 Compare the the attitude towards marijuana with that towards tobacco which makes huge profits for government-donating corporations.比较的态度，大麻与对烟草，使丰厚的利润为政府捐赠法团。 Tobacco is a much more serious threat to one’s wellbeing than marijuana.烟草是一个更严重的威胁之一的福祉比大麻。
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Posted: May 15th, 2008 at 3:02 pm | 发布时间： 2008年5月15日在下午3时02分| Link to this 链接到本
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Quote”This important public service had a significant payoff for the profession as well, reinforcing a growing distinction in the public mind between good drugs (dispensed by doctors) and bad drugs (available directly to the public by unlicensed practitioners).”引述“这个重要的公共服务产生了重大的回报为界，以及，加强越来越多的区别，在公众心目中之间的良好的药物（诊所医生）和坏的药物（可直接向市民无牌医生） ” 。
Some of the “good drugs(dispendsed by doctors}” are highly addictive and have too many side effects. I will not ever take any of these pain medications to help with the pain that comes along with my MS. I started smoking marijuana about a year and a half ago. I hate smoking marijuana! I hate the taste, & smell. I used to feel really guilty about even smoking marijuana. Now, I still hate it, but it is the only thing that helps with the burning, tighting of my muscles and nerve pain that come along with my MS. It is the only thing that helps me get some sleep. Otherwise, I would be tossing & turning all night from the pain. I only smoke marijuana at bedtime or at times during the day when I just can not deal with the pain any longer. The up side is I can still go about my life. These “good drugs” put me out of order, with the many side effects I had to deal with. I do not find marijuana addictive. As where these “good drugs” are addictive!一些“良好的药物（ dispendsed由医生） ”高度上瘾和有太多的副作用。我不会在任何时候都采取任何这些疼痛的药物，以帮助与疼痛来，随着我的女士，我开始吸食大麻约1一年半前，我恨吸食大麻！我最讨厌的味道，与臭味。从前我真的觉得内疚，甚至吸食大麻，现在，我仍然恨它，但它是唯一的一件事，有助于燃烧， tighting我的肌肉和神经疼痛来，随着我的女士。这是唯一的一件事，帮助我得到一些睡眠，否则，我将抛出＆转折所有夜间从疼痛，我只烟，大麻在就寝时间或有时在一天，当我只是不能处理的痛苦，任何更长的时间。向上的一面，是我仍然可以去我的生命，这些“好药”把我赶出秩序，与很多副作用，我不得不处理，我不找到大麻上瘾。作为这些“好药”上瘾！