Saturday, May 2, 2026

Cannabis

Introduction & History

Cannabis is one of humanity’s oldest cultivated plants. Its native home is around the Tibetan plateau and surrounding regions of central Asia. Its closest relative is the hops plant, which is used in brewing beer. This kinship is a small irony: two plants from the same botanical neighbourhood have supplied humanity with two of its favourite methods of enjoying a social break after a long work week! The common ancestor of cannabis and hops lived about 20 million years ago. Going farther back, more distant botanical cousins include figs and elms, with common ancestors about 100 million years ago.

The compounds found in cannabis plants may have developed as a mechanism to deter animals from eating the leaves, also to protect the plant from microorganisms and UV radiation.

The earliest proven human use of cannabis as a psychoactive agent was about 2,500 years ago, in the Pamir Plateau of what is now the far western edge of modern China. At that time, it was burned in wooden braziers (fire pits), probably as part of a funeral ritual. Cannabis was used for other purposes, such as food and hemp weaving, for a much longer time, dating back 5,000 to 10,000 years in other parts of China and Japan.

After this ancient starting point in central Asia, cannabis was commonly used as a psychoactive agent in India, the Middle East, and China. After about 1500, cannabis use spread to eastern Africa, where it was incorporated into existing African smoking cultures. African innovation in smoking cannabis helped create the now-global practice. The Spanish Empire brought cannabis to Mexico in the 1500s as a fiber crop, but local people started using it as an intoxicant soon afterwards, especially soldiers, prisoners, and indigenous people. Europeans prior to the 20th century mainly used cannabis products for hemp rather than for intoxication.

Reports from ancient times about the effects of the drug are comparable to modern accounts: sporadic use could be enjoyable or reportedly helpful for various ailments, but excessive use could harm individual health or cause community problems.

Various prohibition measures began in the 1800s, bolstered by European views that cannabis was exotic and dangerous. American prohibition campaigns began in the 1920s, culminating in the Marihuana Tax Act of 1937. The issue was entangled with racism and xenophobia, since cannabis use at the time was linked, from the perspectives of many in the White majority, to Mexican immigrants and African American jazz culture. The term “marijuana” was not invented by prohibitionists, but prohibitionist rhetoric used the Spanish-sounding word to make the plant seem foreign or threatening. The government claimed that “marihuana” (as they spelled it at the time) was a dangerous, foreign drug that caused insanity and violent crime.

While cannabis was illegal in the U.S. through most of the 1900s, mass enforcement escalated especially in the 1960s, then even further in the 1990s. In the U.S. alone, hundreds of thousands of people were arrested simply for cannabis possession, thousands of whom receiving prison sentences. Tens of billions of dollars were spent on policing, courts, and incarceration. This criminalization process almost certainly caused much more harm to individuals and to society than occasional cannabis use itself.

Cannabis was finally legalized in Canada in 2018. I support legalization. But legalization should not require us to pretend that cannabis is harmless.

Cannabis use is common, particularly in young adults. Usage among older generations is much lower but has gradually increased over the past decades. My rough summary of various sources of data is that among young adults, about 40% have used cannabis in the past year, about 10% on a daily or almost-daily basis. There is a concerning prevalence of use in children, especially problematic since cannabis likely carries particular risks to the still-developing adolescent brain. Among teenagers in grades 7-12, about 20% have used in the past year, 4% using almost daily.

Fortunately, legalization of cannabis does not appear to have caused a surge in adolescent use. But there are other concerns: higher-potency products, frequent use among a minority, commercialization, retail saturation, normalization, and the cultural message that cannabis is just another lifestyle accessory.

Why people like it

People commonly describe relaxation, laughter, softening of tension, food tasting better, time seeming slower or more spacious, and ordinary details feeling newly vivid. Many also describe a temporary reduction in self-consciousness, with conversation feeling easier or more playful. Cannabis has long been associated with enhanced music experiences such as altered auditory perception, greater sensitivity, and increased absorption in rhythm, tone, and mood.

There are also many anecdotes from creative people. There have been public claims from musicians and artists such as Louis Armstrong and Brian Wilson, and from Steve Jobs, that cannabis relaxed them or loosened associative thinking. Carl Sagan’s famous anonymous essay is the clearest scientist’s version of the same claim, that it may heighten appreciation, novelty, association, and perspective in some people.

Dosing and potency

One difficulty with cannabis is that many people don’t know exactly how much they are taking.

THC (tetrahydrocannabinol) is the main psychoactive component of cannabis. A “standard unit” of THC is 5 mg. This is very roughly analogous to a “standard drink” in the alcohol use literature (that is, one beer or one glass of wine, etc.). But it’s hard to know, if smoking or vaping cannabis, exactly how many of these standard units one is ingesting. Homemade edibles may be especially unpredictable in terms of THC quantity. Also, this is not a declaration that one standard unit of THC is safe for everyone or that it is a recommended serving: some people may be much more strongly affected by the same dose.

I often think of very rough comparisons with familiar prescription drugs in psychiatry; THC has a similar potency as diazepam (Valium): a single 5 mg tablet of Valium is a low dose, with very noticeable but mild effects for most people. 10 mg THC is a full recreational dose for many users, 20 mg a large dose, and up to 100 mg is an extreme dose. People have varying degrees of sensitivity or tolerance to these doses, both to THC and to diazepam, depending on past experience, individual variation, and other factors. I am not saying that diazepam and THC are otherwise similar—except in the sense that the magnitude of their subjective effects are roughly comparable at similar doses; also they have some curious similarities in metabolism, whereby there is a steep peak shortly after use, a rapid drop-off over several hours, but then a lengthy “tail” effect where lower levels can persist for days. I use this comparison with diazepam as a type of very approximate “anchor” to keep in mind, because in general cannabis ingestion tends to lack such clear dosage anchors. Many people have no idea how much they are using.

Regular users of cannabis often consume high amounts of THC, often 50-100 mg daily.

In the 1960s, cannabis potency was often about 3% THC, but this has gradually climbed up to over 10% by 2010, and 20-25% by 2025. A typical “joint” in the 1960s would have provided only about 5 mg, or one standard unit, of THC (the actual total THC in the joint was much higher, but only a fraction of this gets absorbed). Nowadays a similar-sized joint could lead to 40 mg THC absorption (or 8 standard units). These numbers once again remain rough approximations, since absorption depends on various other factors. But the difference between joints in the 60s and joints of today can be thought of as roughly similar to the difference between barely finishing one beer, and chugging down a whole six-pack.

Pharmacology: the cannabinoid receptors and what they are for

Cannabis acts on a signalling system that has evolved in many organisms for hundreds of millions of years, called the endocannabinoid system. This system features two main types of receptors—CB1 and CB2—switches on the surface of cells which are activated when a cannabis-like molecule attaches to them. The brain produces substances (“endogenous cannabinoids”) such as anandamide and 2-AG, which naturally stimulate CB1 and CB2. There is a natural spike of anandamide levels just after waking in the morning, while another endogenous cannabinoid peaks in the afternoon. Sudden stress causes a drop in endogenous cannabinoids for about an hour, therefore increasing the stress response. Aerobic exercise, for around 30 minutes, causes an increase in endogenous cannabinoid activity, possibly contributing to the so-called “runner’s high.” Endogenous cannabinoid activity declines slowly with age, possibly contributing to increased inflammatory diseases. Sleep deprivation can cause a surge in endogenous cannabinoid activity the next day, possibly contributing to increased appetite.

The CB1 cannabinoid receptor is widely distributed throughout the brain, and is involved in fine-tuning neurotransmitter release. Stimulation of the receptor inhibits an inhibitory system, thus leading to an overall increase of neuron activity. But the situation is complicated and often unpredictable, best thought of as shifting the balance of synchrony among brain cells, and with the precise effects differing between one person and another. One person may relax and laugh, another may become panicky or paranoid. One hears new depth in music, while another may be trapped in repetitive thoughts.

CB1 receptors are minimally present in the respiratory centres of the brainstem, so there is very low risk of cannabis causing dangerous changes in breathing; in this sense, cannabinoids are much safer than opiates. But cannabis can be dangerous in other ways, such as causing accidents, impaired driving, falls, vomiting, panic, psychosis, and interactions with other substances.

The CB2 receptor is present in immune cells, and is thought to be involved in immune modulation. There is growing evidence for CB2 expression in microglia and in some neuronal cell bodies or dendrites, especially under inflammatory conditions.

Frequent, heavy use of cannabis causes modest desensitization and down-regulation of CB1 receptors, therefore leading to tolerance and likely interfering with the body’s natural cannabinoid regulation system. You are less likely to produce a natural endocannabinoid response to stress or exercise etc. if your system is regularly swamped by cannabis consumption.


Evidence of risk and harm

Animal Studies

Animal studies, involving rodents as well as primates, have shown that longer-term regular exposure to THC caused persisting dose-dependent abnormalities in memory, social behaviour, reward sensitivity, impulsivity, and motivation. There are also psychosis-like behavioural effects. The animal effects were most pronounced when the THC exposure occurred during the adolescent stage of development.

CBD is another compound found in cannabis, which does not cause intoxication. It has complex interactions with a variety of other receptor systems in the brain other than CB1 and CB2. Animal studies did show potential benefits of CBD, including anti-anxiety, antipsychotic, and anti-inflammatory effects.

Psychosis

Psychosis is a disorder of thinking and perception, in which people have delusions, paranoia, hallucinations, or severe disorganization of thought process. People experiencing psychosis often lack the insight to know that they are having symptoms—they may sincerely believe that their experiences are an accurate or even inspired representation of reality. For this reason, psychosis can be challenging to treat. Some psychotic experiences can last just hours or days, but in other cases psychosis can become a lifelong phenomenon, either present continuously or recurring in episodes for weeks or months at a time, severely disrupting relationships, work, and overall health.

There is a strong association between cannabis use and psychosis, including chronic psychotic disorders such as schizophrenia. But there is also substantial non-causal association: careful attempts to control for confounding factors, as well as genetic studies and Mendelian-randomization studies, show that people who are already more predisposed to psychosis are more likely to use cannabis. So many of the studies showing strong associations are leaving readers with an exaggerated estimate of causal risk.

The bottom line, after taking these confounding factors into account, is that cannabis use does actually increase psychosis risk, just not quite to the same degree that simple association studies imply.

A rough estimate is that regular cannabis use at least doubles the risk of developing a psychotic illness, and this risk is higher with more frequent use and with higher dosages of THC. Rare or sporadic low-dose recreational use carries a much lower risk, if any at all. For people who already have risk factors, such as a family or personal history of a psychotic illness, cannabis use clearly increases the likelihood and severity of psychotic episodes. For this reason, a safe recommendation would be for people with such risk factors to abstain from THC.

Cognition, IQ, dementia, and the adolescent brain

Cannabis acutely impairs cognition. The strongest and most consistent short-term effects are on attention, learning, memory, psychomotor performance, and aspects of executive control (reasoning, judgment, and self-regulation). Many claims about cognitive effects neglect to give us a clear idea about “how much” this change might be. To give a very rough estimate of the magnitude of the effect, you could think of THC intoxication generally leading to a reduction of one’s performance on a school test by about one letter grade. But of course, this is a rough estimate, and different individuals could be impacted in different ways.

There could be some exceptions, in which cannabis intoxication might relax inhibitions and lead to a more imaginative, enjoyable, or engaged participation with studying or learning. But there would need to be the greatest of care to balance this effect with other aspects of cognitive impairment.

Heavy lifetime cannabis use has been associated with altered brain activation during working-memory tasks, and many reviews conclude that frequent use, especially if early and sustained, is associated with worse cognitive performance, worse academic outcomes, and poorer executive functioning. There are non-causal associations (persons with other causes for their cognitive problems are more likely to use cannabis) but there is still convincing evidence that early-onset heavy cannabis use could lead to small but significant persisting reductions in IQ.

For young people, the simplest harm-reduction advice is to delay initiation as long as possible; avoid frequent use; avoid high-potency THC; and do not use cannabis as the main way to manage anxiety, sleep, loneliness, boredom, ADHD, or depression.

Mood Symptoms

Adolescent cannabis use is associated with later depressive symptoms. Once again, there could be a great deal of non-causal association here. But for a young person already struggling with depression, social isolation, trauma, or suicidal thoughts, cannabis can easily become part of a worsening cycle: short-term relief, followed by poorer sleep, poorer motivation, more avoidance, more dysregulation, and a deeper dependency on intoxication as a coping strategy.


ADHD & Motivation

Some people with ADHD say cannabis helps them slow down, feel less restless, sleep more easily, or feel less emotionally jagged. People with ADHD may also be more drawn to cannabis because of impulsivity, novelty seeking, frustration, poor sleep, chronic under-reward, or a wish to dampen overstimulation. But the better reviews do not support cannabis as a reliable treatment for ADHD. And many studies do not accurately measure THC dose, route, potency, frequency, or product type.

Motivation is harder to study, but the clinical pattern is familiar: some (though not all) regular users have lower drive, difficulty with persistence, procrastination, educational drift, and blunted ambition. This may be partly non-causal; perhaps some people with lower drive are simply more likely to use cannabis. But if someone already has ADHD, low motivation, academic problems, or difficulty having a regular daily structure, then cannabis is unlikely to be helpful. More often it seems to make disengagement feel more comfortable.

Physical risks: lungs, smoke, and vaping

Smoking cannabis is harmful to the lungs. It causes chronic bronchitis symptoms with airway inflammation.

Just like tobacco smoke, cannabis smoke contains particulates and tar. The smoke contains reactive oxygen species (which can cause inflammation and cellular damage), and polycyclic hydrocarbons such as benzo[a]pyrene (a cause of lung cancer). Some older work even suggested that marijuana joints could deposit more tar than tobacco cigarettes of comparable size because of deeper inhalation, longer breath holding, and lack of filtration. Therefore there is a cancer risk, but the evidence is not as robust compared to what we know about cancer risks from tobacco products.

Vaping is not a clean solution either. It may reduce some combustion products compared with smoking, but it delivers THC very efficiently, encourages high-potency use, and has its own toxicity problems. Vaping still exposes the lungs to aerosols, solvents, metals, and other uncertainties. Toxicity risk from vaping remains under-studied.

Cannabinoid hyperemesis syndrome

Cannabinoid hyperemesis syndrome is caused by prolonged, heavy cannabis use. The symptoms are recurrent nausea, abdominal pain, and frequent cycles of severe vomiting. It is not rare, but the diagnosis is often delayed after years of progressive symptoms, sometimes because it is assumed that cannabis should relieve nausea, so people continue or escalate their previous usage pattern.

The syndrome is not fully understood, but may be caused in part by disruption of the TRPV1 receptor system. TRPV1 (Transient Receptor Potential Vanilloid 1) receptors are responsible for the sensation of heat or pain. In the brain, they are involved in other functions including the feeling of nausea, and also in learning, memory, and reward. Stimulation of these receptors at first causes pain or nausea, but eventually they become desensitized, which is why stimulating agents such as capsaicin (the “hot” ingredient in hot peppers) cause burning at first, but then can cause pain relief with sustained use. Cannabinoids can relieve nausea by interacting with TRPV1 receptors, but it is possible that high-dose THC over a long period of time simply overwhelms the stability of this system, leading to severe nausea.

The main treatment for this syndrome is cessation of THC use. Anti-nauseant medication often does not work very well. Interestingly, people with this problem often get temporary relief by having hot showers, probably because the heat triggers TRPV1 receptors. Similarly, topical capsaicin cream (which also triggers TRPV1) applied to a small area of the abdomen, can sometimes help.

Driving and workplace safety

Cannabis intoxication makes driving more dangerous. Driving simulation studies in which participants smoked cannabis show impairment for hours after smoking. The impairment pattern includes slowed reaction time, worse divided attention, poorer lane control, and poorer judgment. One study of driving performance in regular users suggested resolution of impairment by around 4.5 hours in most participants, but this should not be taken as a universal safe interval. In studies, people often felt they were ready to drive safely before their actual driving performance had recovered. The combination of cannabis with alcohol is especially dangerous.

Cannabis use is also particularly dangerous on job sites, particularly involving industrial equipment or other safety-sensitive tasks. Most of the evidence shows a clear safety hazard if cannabis is ingested before or during a work shift, while risk is much less if cannabis is used after hours—but even then, sleep, dose, edibles, and residual impairment are relevant factors, which could cause more prolonged impairment than average.

THC has a complicated metabolism, such that most of the immediate effects wear off after 4-6 hours or so (shorter for smoking or vaping, longer for edibles especially when consumed with a fatty meal), but there is residual THC that stays in the body at a lower level for a much longer time. So drug testing simply showing the presence of THC is not a reliable indicator of impairment, and drug levels do not correlate very well with impairment levels.

Generally speaking, one unit (5 mg) of THC could be compared to 1-2 standard drinks, in terms of capacity to impair driving (this is my own very rough estimate based on my review of the evidence). This impairment could last for at least 4.5 hours after ingestion. There is a lot of variability here, depending on individual sensitivities and other factors, so this comparison should not be considered a strict guideline. I mention this to at least introduce some type of “anchor” in a situation where many people have no idea how much they are using. It would be like being offered a drink at a bar, but having no idea of how much alcohol is actually present.

The bottom line is to beware of impairment due to cannabis use, and avoid all safety-sensitive tasks if you have any signs of intoxication. One should not drive within at least 6 hours of using cannabis, and even after 6 hours one must be sure there is no residual impairment. This is not a guarantee of safety—it is a minimum caution. With edibles, high doses, alcohol, or unusual sensitivity, the interval may need to be much longer.

Evidence of benefits and therapeutic uses

There are some real therapeutic roles for cannabinoids, but they are limited.

Purified prescription CBD can be used to treat several particular types of severe epilepsy, at doses much higher than those commonly found in consumer products (for example 300 mg several times per day). There are various side effect problems which must be monitored, such as fatigue, liver enzyme elevation, and diarrhea.

Cannabinoid-based products can be effective to treat chemotherapy-induced nausea and vomiting, especially when standard treatment is inadequate.

Cannabinoids can help relieve spasticity (painful muscle cramps) in multiple sclerosis.

THC and CBD products are often touted as a treatment for chronic pain syndromes. Animal studies generally support the idea that THC can improve inflammatory or neuropathic pain. But review studies looking at use in humans show that there is only slight improvement in pain, with very little functional improvement, but with considerably more dizziness, sedation, and nausea. The evidence is strongest for treating neuropathic pain, but the expectation should be of very modest or short-term benefits. CBD alone is not associated with improved pain or function.

Cannabis (particularly a THC:CBD combo) has one genuinely encouraging modern randomized controlled trial for acute migraine, but there is still a lack of convincing long-term controlled evidence as a daily preventative treatment.  The dose used in this study was approximately one standard unit or less of vaporized THC--while many cannabis users are taking much more than that, or are not even sure how much they are taking.   In any case, long-term use carries a risk for causing tolerance, medication overuse headaches, dependency, sedation, hyperemesis syndrome, psychiatric destabilization, and cognitive problems. 

For mental disorders and substance use disorders, the evidence is thinner still. A 2026 Lancet Psychiatry meta-analysis found no benefit of cannabinoids for anxiety disorders, anorexia nervosa, psychotic disorders, post-traumatic stress disorder, and several substance-use outcomes, while adverse events were more common. There is some evidence of usefulness in Tourette’s Syndrome, autism traits, and insomnia, but better-quality research is needed.

CBD remains more plausible, and generally less harmful, than THC. It is less intoxicating, less likely to provoke psychosis, and more pharmacologically attractive as a medicine. But once one leaves epilepsy and a few other narrow domains, the evidence becomes much thinner very quickly. As for the newer minor cannabinoids—CBG, CBN, CBC, THCV, and the rest—they are pharmacologically interesting, but at present their marketing is far ahead of their proof.

It should be noted that research showing CBD as an effective medical treatment for various conditions involved doses of at least 300 mg per day, and often much more. But commercial CBD products often contain only a tiny fraction of this, such as 30-50 mg; such low doses have not shown any benefit in controlled studies.

Treatment of intoxication and cannabis use disorder

Acute cannabis intoxication is usually treated supportively: quiet setting, reassurance, low stimulation, hydration, and assessment for other substances or other causes of agitation or confusion. Severe panic, agitation, or psychotic symptoms may require short-term benzodiazepines or antipsychotics, depending on the situation. Hyperemesis is its own special problem, discussed above.

For cannabis use disorder, the most evidence-based treatments remain psychosocial: cognitive behavioural therapy, motivational enhancement, and contingency management. There is still no approved pharmacotherapy that clearly and reliably treats cannabis dependence. The naltrexone literature is interesting, but mixed. There is human laboratory evidence that naltrexone maintenance can reduce cannabis self-administration and reduce some of the positive subjective effects, but that is not the same thing as showing robust real-world treatment success in treatment-seeking patients. So I would describe naltrexone as an interesting lead, not a standard treatment.

Social policy and the problem of too many shops

There are over 3,000 cannabis retail businesses in Canada. Sales have risen sharply over the years, with current annual revenue of over $5 billion in Canada.

I support the civil-liberties argument for decriminalization and legalization. But I don’t think the proliferation of cannabis shops is good for the community, given the many social harms of heavy use. Also I wonder about the opportunity cost: think of all the other interesting shops or restaurants we could have in our neighbourhoods, instead of even more cannabis or vape shops.  

I think that an approach similar to managing alcohol and nicotine sales would be appropriate: restricting advertising and marketing, plain packaging, warning labels about psychosis and driving, tighter limits on signage, limiting the number of sales outlets, and limiting proximity to schools. The goal should be less normalization of use, less commercial pressure, and less easy access by vulnerable young people.

Conclusions

In conclusion, I think cannabis use could be viewed as an enjoyable recreational activity. It could be relaxing, soften social tension, and give ordinary experience a pleasant strangeness. For some people it could relax inhibitions, allow different perspectives of thinking, or increase enjoyment of other activities (such as music or even academic work).  For some people, it could be a sincere delight, part of a meaningful lifestyle, a joy of life. And it could be argued that overall, cannabis use in society is less harmful than alcohol use.

But there are substantial risks of harm, especially when it is used frequently or in high doses. The potency of cannabis products has increased greatly over the years, and it can be hard to know how much you are taking. Many people are ingesting doses that are roughly comparable to binge drinking a six-pack of beer or a whole bottle of wine. If cannabis is to be used more safely, the dose should be regulated in the same way that one would consume alcohol safely: a maximum of 1-3 standard doses (5-15 mg THC) per 24 hours, no more than a few times per month. People should avoid cannabis entirely if they have significant mental health risks, especially a personal or family history of psychosis.

Acute intoxication makes driving or safety-sensitive work much more dangerous, so one should never drive within 6 hours of using cannabis, and even after 6 hours be sure that you are not still intoxicated. Frequent use poses other risks to health, including lung damage, long-term cognitive problems, and sometimes gastrointestinal problems. Sometimes cannabis can help treat medical symptoms such as neuropathic pain or migraine, but the benefits are likely very modest, and safest only for short-term use except for particular medically supervised situations, such as treating spasticity in multiple sclerosis.

Cannabis use should definitely not be marketed to children, since the risks of harm are greatest in people under 18. There should be changes to regulations to reduce the community presence, marketing, and impact of the cannabis retail industry. Legalization is better than prohibition, but legalization should not not let us lose sight of public health, safety, and social policy.

Selected annotated bibliography

Ren, G., Zhang, X., Li, Y., Ridout, K., Serrano-Serrano, M. L., Yang, Y., Liu, A., Ravikanth, G., Nawaz, M. A., Mumtaz, A. S., Salamin, N., Fumagalli, L., & Sun, Y. (2021). Large-scale whole-genome resequencing unravels the domestication history of Cannabis sativa. Science Advances, 7(29), eabg2286. doi:10.1126/sciadv.abg2286

This is one of the best sources for cannabis domestication. Its strength is genomic breadth rather than folklore or older botanical speculation.

 

Ren, M., Tang, Z., Wu, X., Spengler, R., Jiang, H., Yang, Y., & Boivin, N. (2019). The origins of cannabis smoking: Chemical residue evidence from the first millennium BCE in the Pamirs. Science Advances, 5(6), eaaw1391. doi:10.1126/sciadv.aaw1391

This is the key archaeological paper for early psychoactive cannabis smoking. It does not prove the first human use of cannabis overall, but it provides strong chemical evidence for high-THC cannabis being burned in ritual contexts around 500 BCE.

 

Duvall, C. S. (2019). A brief agricultural history of cannabis in Africa, from prehistory to canna-colony. EchoGéo, 48. doi:10.4000/echogeo.17599

Duvall is useful because he corrects the common neglect of Africa in cannabis history. He emphasizes that cannabis was incorporated into African smoking cultures and that African innovation helped shape global cannabis smoking.

 

Freeman, T. P., & Lorenzetti, V. (2020). “Standard THC units”: A proposal to standardize dose across all cannabis products and methods of administration. Addiction, 115(7), 1207–1216. doi:10.1111/add.14842

This is the source to cite for the 5 mg standard THC unit. It is useful for public health communication and research comparison. It should not be interpreted as saying that 5 mg is safe, benign, or an appropriate serving for everyone.

 

ElSohly, M. A., Mehmedic, Z., Foster, S., Gon, C., Chandra, S., & Church, J. C. (2016). Changes in cannabis potency over the last two decades, 1995–2014: Analysis of current data in the United States. Biological Psychiatry, 79(7), 613–619. doi:10.1016/j.biopsych.2016.01.004

This is a foundational potency-monitoring paper. It supports the claim that cannabis potency has increased substantially over recent decades. Its limitation is that it uses U.S. seizure data, which may not perfectly represent all legal-market products.

 

Health Canada. (2026). Canadian Cannabis Survey 2024: Summary. Government of Canada.

This is the most useful Canadian source for current general-population cannabis use. It gives the contemporary prevalence figures and helps avoid relying on outdated pre-legalization estimates.

 

Health Canada. (2025). Alcohol and drug use among students in Canada, 2023–24. Government of Canada.

This is the best source for Canadian grade 7–12 cannabis use. It supports the figures on past-year student use and frequent use.

 

Statistics Canada. (2026). Canada’s cannabis business since legalization. Statistics Canada.

This source supports the policy section on sales, retail growth, and government revenue. It is useful because it makes clear that cannabis is not merely a private choice but a large commercial sector with public-revenue implications.

 

Friesen, E. L., Konikoff, L., Dickson, S., & Myran, D. T. (2024). Geographic clustering of cannabis stores in Canadian cities: A spatial analysis of the legal cannabis market 4 years post-legalisation. Drug and Alcohol Review. doi:10.1111/dar.13869

It quantifies retail clustering rather than leaving the argument at the level of personal irritation. Its findings support concern about store density and neighbourhood-level normalization.

 

National Academies of Sciences, Engineering, and Medicine. (2017). The health effects of cannabis and cannabinoids: The current state of evidence and recommendations for research. National Academies Press. doi:10.17226/24625

This remains the single best broad evidence synthesis. It is useful for therapeutic effects, acute cognition, respiratory effects, and many risk domains. Its limitation is age: the legal-market landscape has changed substantially since 2017, especially potency and vaping.

 

Marconi, A., Di Forti, M., Lewis, C. M., Murray, R. M., & Vassos, E. (2016). Meta-analysis of the association between the level of cannabis use and risk of psychosis. Schizophrenia Bulletin, 42(5), 1262–1269. doi:10.1093/schbul/sbw003

This remains one of the best dose-response summaries for cannabis and psychosis. Its great strength is not merely showing association, but showing that heavier use is associated with greater risk. The limitation is that observational studies cannot fully eliminate confounding.

 

Di Forti, M., Quattrone, D., Freeman, T. P., Tripoli, G., Gayer-Anderson, C., Quigley, H., Rodriguez, V., Jongsma, H. E., Ferraro, L., La Cascia, C., La Barbera, D., Tarricone, I., Berardi, D., Szöke, A., Arango, C., Tortelli, A., Velthorst, E., Bernardo, M., Del-Ben, C. M., Menezes, P. R., Selten, J.-P., Jones, P. B., Kirkbride, J. B., Rutten, B. P. F., de Haan, L., Sham, P. C., van Os, J., Lewis, C. M., Lynskey, M., Morgan, C., & Murray, R. M. (2019). The contribution of cannabis use to variation in the incidence of psychotic disorder across Europe: The EU-GEI multicentre case-control study. The Lancet Psychiatry, 6(5), 427–436. doi:10.1016/S2215-0366(19)30048-3

This is one of the most clinically useful psychosis studies because it focuses on daily use and high-potency cannabis. It is vulnerable to the usual case-control limitations, but it is very important for showing why potency and frequency are important.

 

Hindley, G., Beck, K., Borgan, F., Ginestet, C. E., McCutcheon, R., Kleinloog, D., Ganesh, S., Radhakrishnan, R., D’Souza, D. C., & Howes, O. D. (2020). Psychiatric symptoms caused by cannabis constituents: A systematic review and meta-analysis. The Lancet Psychiatry, 7(4), 344–353. doi:10.1016/S2215-0366(20)30074-2

This paper is important because it is not merely observational. It reviews controlled human studies showing that THC can directly induce psychotic and other psychiatric symptoms. It does not prove chronic schizophrenia causation, but it strongly supports the psychotogenic potential of THC.

 

Murrie, B., Lappin, J., Large, M., & Sara, G. (2020). Transition of substance-induced, brief, and atypical psychoses to schizophrenia: A systematic review and meta-analysis. Schizophrenia Bulletin, 46(3), 505–516. doi:10.1093/schbul/sbz102

This is the paper to cite when arguing that cannabis-induced psychosis should not be dismissed as “just temporary.” Substance-induced psychoses, particularly cannabis-related cases, can transition to longer-term psychotic disorders. The limitation is heterogeneity across studies and diagnostic categories.

 

Myran, D. T., Pugliese, M., Tanuseputro, P., Cantor, N., Rhodes, E., & Taljaard, M. (2025). Incident schizophrenia and cannabis use disorder after cannabis legalization. JAMA Network Open, 8(2), e2457868.

This Ontario cohort study is important because it links cannabis use disorder, policy liberalization, and incident schizophrenia diagnoses in a large population. It does not prove that legalization alone caused schizophrenia increases, but it highlights why public-health monitoring is necessary.

 

Gobbi, G., Atkin, T., Zytynski, T., Wang, S., Askari, S., Boruff, J., Ware, M., Marmorstein, N., Cipriani, A., Dendukuri, N., & Mayo, N. (2019). Association of cannabis use in adolescence and risk of depression, anxiety, and suicidality in young adulthood: A systematic review and meta-analysis. JAMA Psychiatry, 76(4), 426–434. doi:10.1001/jamapsychiatry.2018.4500

This is one of the best summary papers for adolescent mental-health outcomes. It does not settle causality, but it is important because it counters the cultural tendency to trivialize adolescent cannabis exposure.

 

Meier, M. H., Caspi, A., Ambler, A., Harrington, H., Houts, R., Keefe, R. S. E., McDonald, K., Ward, A., Poulton, R., & Moffitt, T. E. (2012). Persistent cannabis users show neuropsychological decline from childhood to midlife. Proceedings of the National Academy of Sciences, 109(40), E2657–E2664. doi:10.1073/pnas.1206820109

This is the famous longitudinal IQ-decline study. Its strength is the pre-exposure cognitive measurement and long follow-up. Its limitation is that later genetically informed studies suggest more confounding than the original interpretation allowed.

 

Jackson, N. J., Isen, J. D., Khoddam, R., Irons, D., Tuvblad, C., Iacono, W. G., McGue, M., Raine, A., & Baker, L. A. (2016). Impact of adolescent marijuana use on intelligence: Results from two longitudinal twin studies. Proceedings of the National Academy of Sciences, 113(5), E500–E508. doi:10.1073/pnas.1516648113

This is an essential counterweight to overconfident IQ-causality claims. The twin design controls for many familial confounders. It does not prove cannabis is cognitively harmless, but it requires a cautious tone.

 

Power, E., Sabherwal, S., Healy, C., O’Neill, A., Cotter, D., & Cannon, M. (2021). Intelligence quotient decline following frequent or dependent cannabis use in youth: A systematic review and meta-analysis of longitudinal studies. Psychological Medicine, advance online publication, 1–7.

This meta-analysis sits between alarmism and dismissal. It suggests a statistically significant but modest IQ effect in frequent or dependent youth use, roughly around 2 IQ points on average.

 

Wade, N. E., et al. (2026). Longitudinal neurocognitive trajectories in a large cohort of youth who use cannabis. Neuropsychopharmacology. Advance online publication. doi:10.1038/s41386-026-02395-1

This is a current and important ABCD-study analysis. It supports concern that adolescent cannabis use may alter neurocognitive trajectories, particularly episodic memory with THC exposure. It is observational, so residual confounding remains possible.

 

Verrico, C. D., Gu, H., Peterson, M. L., Sampson, A. R., & Lewis, D. A. (2014). Repeated Δ9-tetrahydrocannabinol exposure in adolescent monkeys: Persistent effects selective for spatial working memory. American Journal of Psychiatry, 171(4), 416–425.

This is one of the most relevant animal studies because it uses adolescent rhesus monkeys rather than rodents. It supports the adolescent cognition concern. As always, primate findings are not identical to human developmental outcomes, but they are unusually informative.

 

Li, Z., Mukherjee, D., Duric, B., et al. (2025). Systematic review and meta-analysis on the effects of chronic peri-adolescent cannabinoid exposure on schizophrenia-like behaviour in rodents. Molecular Psychiatry.

This is a useful synthesis of the rodent literature on adolescent cannabinoid exposure and schizophrenia-like behaviours. It is valuable because human randomized exposure studies would be unethical. The major limitation is heterogeneity across animal models, cannabinoid compounds, doses, and behavioural tests.

 

Hirvonen, J., Goodwin, R. S., Li, C.-T., Terry, G. E., Zoghbi, S. S., Morse, C., Pike, V. W., Volkow, N. D., Huestis, M. A., & Innis, R. B. (2012). Reversible and regionally selective downregulation of brain cannabinoid CB1 receptors in chronic daily cannabis smokers. Molecular Psychiatry, 17(6), 642–649.

This is a key receptor-adaptation paper. It shows that chronic daily cannabis use changes CB1 receptor availability in the living human brain and that at least some of these changes are reversible with abstinence

 

Francisco, A. P., Lethbridge, G., Patterson, B., et al. (2023). Cannabis use in attention-deficit/hyperactivity disorder: A scoping review. Journal of Psychiatric Research, 157. doi:10.1016/j.jpsychires.2022.11.029

This is the best source for the ADHD section. It acknowledges self-reported benefit but finds that most studies show worsening or no effect. It also highlights a major weakness in the literature: poor measurement of THC and CBD exposure.

 

Skumlien, M., Mokrysz, C., Freeman, T. P., & Lawn, W. (2024). Is cannabis use associated with motivation? A review of recent acute and non-acute studies. Current Behavioral Neuroscience Reports, 11, 33–43. doi:10.1007/s40473-023-00268-1

This is the best corrective against a simplistic “amotivational syndrome” stereotype. It shows that the evidence is mixed and that the old caricature is too crude. It still leaves room for acute motivational effects and impairment associated with cannabis use disorder.

 

Chou, R., Ahmed, A. Y., Dana, T., Morasco, B. J., Bougatsos, C., Fu, R., & Williams, L. (2025). Living systematic review on cannabis and other plant-based treatments for chronic pain: 2025 update. Agency for Healthcare Research and Quality. doi:10.23970/AHRQEPCCER250UPDATE2025

This is one of the strongest and most practical sources for chronic pain. Its central message is modest: some cannabinoid products may produce small short-term pain improvements, especially in neuropathic pain, but adverse effects are common and long-term evidence is weak.

 

Wilson, J., Dobson, O., Langcake, A., Mishra, P., Bryant, Z., Leung, J., Dawson, D., Graham, M., Teesson, M., Freeman, T. P., Hall, W., Chan, G. C. K., & Stockings, E. (2026). The efficacy and safety of cannabinoids for the treatment of mental disorders and substance use disorders: A systematic review and meta-analysis. The Lancet Psychiatry, 13(4), 304–315. doi:10.1016/S2215-0366(26)00015-5

This is the strongest recent corrective against broad psychiatric claims for cannabinoids. It shows little evidence of benefit for many common psychiatric indications. It is especially important because the marketing and clinical enthusiasm in this area have outrun the trial evidence.

 

Schuster, N. M., Wallace, M., Buse, D. C., Marcotte, T. D., et al. (2025). Vaporized cannabis versus placebo for acute migraine: A randomized controlled trial. Headache. Advance online publication. doi:10.1111/head.70025

This is an important early trial for acute migraine. It supports cautious interest, especially in THC/CBD combination products, but it is not enough to make cannabis a standard migraine treatment. Long-term safety and medication-overuse risk remain concerns.

 

Marcotte, T. D., Umlauf, A., Grelotti, D. J., Sones, E. G., Sobolesky, P. M., Smith, B. E., Hoffman, M. A., Hubbard, J. A., Severson, J., Huestis, M. A., & Grant, I. (2022). Driving performance and cannabis users’ perception of safety: A randomized clinical trial. JAMA Psychiatry, 79(3), 201–209. doi:10.1001/jamapsychiatry.2021.4037

This is one of the most useful driving studies because it examines real users after ad libitum smoking. The key clinical lesson is not merely that impairment occurs, but that self-perceived recovery can precede objective recovery.

 

Ruberto, A. J., Sivilotti, M. L. A., Forrester, S., et al. (2021). Intravenous haloperidol versus ondansetron for cannabis hyperemesis syndrome: The HaVOC randomized controlled trial. Annals of Emergency Medicine. doi:10.1016/j.annemergmed.2020.08.021

This is one of the better acute-treatment trials for cannabinoid hyperemesis syndrome. It supports haloperidol as a legitimate emergency-treatment option. The trial is not huge, but it is much stronger evidence than anecdote alone.

 

Gates, P. J., Sabioni, P., Copeland, J., Le Foll, B., & Gowing, L. (2016). Psychosocial interventions for cannabis use disorder. Cochrane Database of Systematic Reviews, 2016(5), CD005336. doi:10.1002/14651858.CD005336.pub4

This is the best concise source for cannabis-use-disorder treatment. It supports psychosocial interventions such as CBT, motivational enhancement, and contingency management. It also highlights the limits of treatment: benefits are real but often modest, and relapse remains common.

 

Schuster, N. M., Wallace, M. S., Marcotte, T. D., Buse, D. C., Lee, E., Liu, L., & Sexton, M. (2026). Vaporized cannabis versus placebo for acute migraine: A randomized, double-blind, placebo-controlled crossover trial. Headache, 66(2), 365–376. doi:10.1111/head.70025

This study supports acute migraine treatment with vaporized THC:CBD flower, not daily prophylaxis. The THC:CBD combination outperformed placebo on several meaningful 2-hour outcomes, while CBD alone did not. Its main limitation is duration: it does not answer questions about frequent use, tolerance, medication-overuse headache, dependence, or long-term cognitive/psychiatric effects.


Pini, L. A., Guerzoni, S., Cainazzo, M. M., et al. (2012). Nabilone for the treatment of medication-overuse headache: Results of a preliminary double-blind, active-controlled, randomized trial. The Journal of Headache and Pain, 13, 677–684.

This small RCT studied nabilone, a synthetic THC-like cannabinoid, in medication-overuse headache. It found benefit compared with ibuprofen on pain intensity, analgesic intake, dependence measures, and quality of life, but headache-day reduction was modest and the study was short. It is relevant mechanistically, but it should not be mistaken for proof that botanical cannabis prevents chronic migraine.


Okusanya, B. O., Lott, B. E., Ehiri, J., McClelland, J., & Rosales, C. (2022). Medical cannabis for the treatment of migraine in adults: A review of the evidence. Frontiers in Neurology, 13, 871187. doi:10.3389/fneur.2022.871187

This is the best migraine-specific systematic review. It is useful because it gathers the small and heterogeneous literature in one place. Its own conclusions are appropriately cautious: the evidence is promising, but high-quality trials are lacking. It also highlights the two most important safety concerns: tolerance and medication-overuse headache.


Kuruvilla, D. E. (2025). Cannabinoids in headache: Helpful or harmful? Current Opinion in Neurology, 38(5), 387–392.

This recent clinical review is useful because it frames the question exactly as it should be framed: cannabinoids may help some headache patients, but the unresolved safety and long-term-efficacy questions are substantial. It is especially relevant to the tension between patient-reported benefit and absence of long-term controlled data.

Tuesday, April 14, 2026

Cognitive Tests for Political Leaders

For almost every safety-sensitive occupation, society insists on some objective demonstration of competence. We license pilots, credential surgeons, examine engineers, monitor air-traffic controllers. Plumbers, electricians, and HVAC technicians need to have documented apprenticeship experience, pass exams, in order to get their "ticket" or certification. To get a driver's license, you need to pass a practical exam.

Yet for the offices that command armies, shape economies, negotiate wars, appoint judges, and influence public health for hundreds of millions, we often require nothing beyond age, citizenship, residency, and electoral success. In a democracy, winning support from the voters is essential, but so is the basic idea that our leaders should have basic competence to perform their tasks safely. A republic is not a talent show, and a head of government is not merely an entertainer.

“Competence” is not one thing. There is the most basic medical level: is the person suffering from dementia, delirium, or another major impairment preventing safe functioning? But there is also higher-order competence: reasoning ability, breadth of knowledge, grasp of institutions, capacity to weigh evidence, and judgment under social and moral pressure.

A political candidate should not have to pass some official exam in order to appear on the ballot. That would invite obvious democratic and legal objections. Furthermore, elections are not licensing boards, and should not become them. The better idea is disclosure. Require candidates for the highest offices to undergo a standardized, transparent battery of cognitive and judgment-oriented assessments, and then release the results to the public in full. Let voters decide what to do with the information. That approach preserves democratic choice while reducing one of democracy’s recurring absurdities: the spectacle of candidates certifying their own brilliance and expecting the public to take their word for it.

What should such a battery include? First, some broad measure of general cognitive ability. A standard Wechsler IQ test is one option. Some other comparable test could be preferred, since the term "IQ" does carry some cultural baggage, which could lead to people arguing over the propriety of the test. In general, we would want a validated, independently administered broad cognitive battery. Second, a structured fund-of-knowledge component: not trivia, but basic competence in history, government structure, economics, science, and world affairs. The simplest example could be administering the same civics exam given to new immigrants seeking to become citizens through the naturalization process; it would be a curious--though not surprising--irony if a prospective president had difficulty passing a citizenship exam. The WAIS-IV "information" subtest is another option with rigorous norms. The Woodcock-Johnson IV Tests of Achievement would evaluate basic knowledge of science, social studies, and humanities. An existing U.S. government standard test is the Foreign Service Officer Test (FSOT), which would evaluate basic knowledge of government, world history, economics, mathematics, and management principles. Third, a situational judgment component modeled on tools such as CASPer, which is designed to assess how people reason through difficult interpersonal and ethical situations rather than merely what facts they can recite. The attraction of a CASPer-like approach is precisely that leadership failure is often less about raw cognitive deficit than about impulsiveness, vanity, rigidity, cruelty, gullibility, or the inability to think through conflict without narcissistic injury. A drawback of the CASPer in particular is that it is not immune to practice effects or coaching.

A major world leader boasted that he had a perfect score on the MoCA test. But of course, the MoCA is a screening test for cognitive impairment or dementia, and is not a measure of higher-order reasoning, fund of knowledge, or statesmanship. The fact that someone would boast about acing the MoCA reveals a comical misunderstanding of the distinction between cognitive screening and higher reasoning.  

If I had to make a prediction--based on existing public information--there is at least one major leader in the world today who I suspect would have very low scores on these standardized tests of intellect, fund of knowledge, and social judgment.  

There would be problems with this approach. A testing regime could become elitist, over-coached, or culturally narrow. It could flatter the prejudices of the credentialed classes while missing what politics also requires: stamina, courage, coalition-building, rhetorical force, and moral seriousness. Even the psychometrics are not perfect. That is why such tools should not be used as a blunt pass-fail system. Yet they should inform the electorate.

Testing of this type would not fully capture the traits most dangerous in public office. Measures of intellect, civic knowledge, and situational judgment still leave out organized dishonesty, shamelessness, authoritarian impulse, appetite for corruption, grandiosity, sadism, and the ability of a clever sociopath to game evaluative settings. The real problem of leadership failure is often not low intelligence but malignant character combined with sufficient intelligence.

If such a system were ever built, its legitimacy would depend almost entirely on procedure. The design would have to be approved by a genuinely bipartisan (or multi-partisan) commission, with unanimous sign-off from neutral experts in neuropsychology, psychometrics, constitutional law, ethics, and public administration. The instruments, scoring rubrics, security procedures, and interpretive framework should all be public. Results should be reported as a profile, not as a single score: cognitive intactness, reasoning, fund of knowledge, and situational judgment separated rather than collapsed into a single number. The public is capable of seeing that a candidate might be average in abstract reasoning yet excellent in judgment, or bright in the narrow psychometric sense yet impulsive, humorless, or socially incompetent. I think this type of evaluation could improve the overall safety and stability of the world.







Sunday, April 5, 2026

Chapter 29 - Religion & Nationalism

Nationalism—loyalty and commitment to serve one’s country—is, in many ways, a secular cousin of religion. Patriotism—the warmer, more emotionally charged attachment to one’s nation—is a secular cousin of religious piety. Nations, like religions, have founding stories, revered leaders, martyrs, songs, holy days, symbols, and texts. A flag can function almost like a religious icon. The national anthem is a bit like a hymn. A constitution is not literally a scripture, of course, but psychologically it can occupy a similar place: quoted selectively, interpreted by specialists, and treated with special reverence in times of crisis. In many countries, national symbols are everywhere—flags outside homes, in schools, at sports events, on the lapel of a suit, and so routinely in the background of films and television shows that people hardly notice them. These are not just decorations; they are signals of belonging.

Just like religion, this is not necessarily a bad thing. Humans need belonging. National identity can give people meaning, gratitude, pride, and a feeling of rootedness. Patriotism can bring people together to cooperate, to build a good society, or to face difficult problems. This is true not only of nations, but of smaller units too: provinces, states, cities, schools, neighborhoods, families. People can love a landscape, a language, a history, or the memory of ancestors who endured hardship and built something.

But the same psychological mechanism that creates warmth and cooperation also creates outsiders. Fellow citizens of our nation, just like fellow members of a religion, become members of an ingroup, and therefore receive preferential regard, support, and trust compared to outgroup members—"foreigners."

At its best, patriotism is gratitude and stewardship. It is care for one’s home, loyalty to neighbors, respect for institutions that protect people decently, and a wish to pass something worthwhile on to the next generation. At its worst, patriotism becomes collective vanity. The nation stops being a practical civic arrangement and starts to feel almost sacred—above criticism, above humility, perhaps even above ordinary morality. The home group is imagined to be uniquely virtuous, uniquely wronged, or uniquely deserving. Critics become suspect. Outsiders become threatening. At that point harshness can begin to feel justified.  

Often patriotic citizens forget that their own families were once immigrants.  If you go far enough back, almost all humans are descended from "immigrants," except perhaps some who live in sub-Saharan Africa.  As we have discussed earlier, humans originating in central Africa have migrated across the world over tens of thousands of years.  Depending on how you define the geographic limits, a very limited proportion of families still live in the homeland where their ancestors were the first human settlers. Ironically this proportion is particularly low in North America, which is the place where nowadays we see particular hostility to immigrants.  

One of the great ironies of civilization is that many countries have beautiful constitutions and noble founding ideals while behaving badly toward outsiders. At their best, constitutions speak of liberty, justice, equality, dignity, due process, fairness, and restraint of power. But the emotional force of these values often applies only to insiders. A country may insist that its own citizens deserve humane treatment and equal standing before the law, while showing indifference or contempt toward people outside the border. The moral imagination stops at the passport.

This is one place where constitutions and scriptures are interesting to compare. At their best, both reach toward universality. At their worst, both become tribal property. People sometimes quote them not to enlarge compassion, but to justify selective loyalty. There is something strange about passionately affirming equality while only feeling it fully for one’s own side. If fairness, justice, and dignity are real values, they should not evaporate when a person happens to be born on the wrong side of a line on a map.

Religion and nationalism can also become strongly fused. In some places this fusion is formal and built directly into law and state power: religious leaders may hold autocratic authority, or the state may define itself in theological terms. In other places the fusion is softer but still very real: politicians wrap themselves in sacred language, imply that the “real” members of the nation follow the dominant religion, and use religious identity as a marker of patriotism. Religion then lends nationalism sacred prestige, while nationalism lends religion the machinery of the state. In many parts of the world, it feels as though these tendencies are intensifying again. The old tribal reflexes are not difficult to awaken.

This is also the point where nationalism begins to resemble religion most vividly: sacrifice becomes noble. The soldier lost in battle becomes a secular martyr. Military cemeteries become sacred ground. National memorial days, uniforms, solemn parades, salutes, flyovers, and moments of silence are not trivial theatre; they are rituals. Some of these rituals can be dignified, moving, and morally serious. But psychologically they are doing something very similar to religious ceremony: they sanctify loyalty, make sacrifice visible, and bind the group together around a shared story of suffering and duty.

Once the nation is felt to be sacred, military power begins to acquire a special moral glow. Global military spending is now close to $3 trillion per year. And broader estimates of the economic impact of violence run to roughly $20 trillion annually. Even allowing for debate about definitions and methodology, the scale is staggering. It is also vastly greater than many published estimates of what would be required each year to eliminate extreme poverty. Beyond the numbers, there is the cost in human talent: engineers, chemists, manufacturers, and researchers working on military technology could instead use their abilities to give the world better housing, cleaner energy, safer roads, prosthetics, better medications, water systems, or even simply better playgrounds for children, instead of better ways to maim or kill them.

Human societies will always require policing, disaster response, protection against violent actors, and organized defense of civilians. But it is worth imagining a more mature global arrangement: less dependence on giant national war machines, and more emphasis on internationally accountable peacekeeping, policing, engineering, disaster response, and protection of human rights. It is worth imagining a system in which soldiers or security personnel would train with colleagues from other nations, in different parts of the world, learn other languages, work alongside people from other cultures, and spend more of their careers helping with floods, fires, epidemics, rebuilding, mediating regional conflicts, and civilian protection. The point would not be to erase local loyalties, but to weaken the automatic “us and them” mentality.

What can be done about this problem? This is one place where the best of religion and the best of civic life actually converge. The best religious values call for compassion, humility, fairness, hospitality, and recognition of the dignity of other persons—not just of one’s own tribe. Likewise, the best constitutional ideals call for equal protection, restraint of power, due process, and humane treatment. The United Nations, however imperfectly, points in this direction. The UN Charter speaks of promoting human rights and fundamental freedoms for all, and the Universal Declaration of Human Rights begins with one of the most beautiful sentences in political history: all human beings are born free and equal in dignity and rights.

Einstein, especially after the arrival of nuclear weapons, moved toward this kind of thinking as well. He argued that the scale of modern destructive power had made old-style nationalism dangerously obsolete, and he supported some form of supranational democratic authority—what he often called world government—as a way of preventing catastrophe. 

Of course, there are dangers in any larger political arrangement. A world government, if badly designed, could become bureaucratic, overreaching, or tyrannical. There would have to be strong safeguards: systematic democracy, term limits, limited executive power, fair elections with protections against propaganda, and protections against wealthy candidates or partisan blocs using economic power to sway the electorate unfairly. 

A more modest movement in this direction would simply be to greatly strengthen international law and increase the authority, accountability, funding, and capacity of institutions such as the United Nations, rather than pretending that national sovereignty must remain absolute forever.

The task is not to abolish tribal feeling altogether, but to civilize it—to channel it toward celebration, artistry, local pride, friendly competition, and cooperative belonging rather than toward prejudice, ostracism, and war. At best, tribalism, nationalism, and religion give us festivals, songs, neighborhoods, architecture, and cultural beauty. At worst, they give us fear, exclusion, and repeated conflict.

Saturday, February 28, 2026

The Psychology of Religion, Chapter 30: Conclusion

In conclusion, religious beliefs—and organized group religion in particular—have been part of human civilization for thousands of years. Culturally, religion can bring real benefits: it helps communities gather to celebrate and to grieve, to contemplate morality, to show gratitude, and to meditate. Religious faith is consolidated by human tendencies to be loyal—to family, to ingroups, to longstanding beliefs learned and practiced since childhood, and to idealized figures—with God for many believers functioning as an inner representation of perfect goodness, power, or protection. Religions are further consolidated by many of the most enjoyable and meaningful human activities: a great deal of the world’s art, music, literature, and architecture is rooted in religion. Religions also help many people cope with the deepest, most painful, and most frightening experiences of life, such as facing the deaths of our loved ones, or facing our own mortality.  Some of the greatest human leaders, standing for peace, justice, and a better society, have been religious leaders. And religious services can be a medium through which people meet friends or potential partners, sometimes with a better-than-average chance of meeting someone with whom they might share values, also with that person in some sense vetted by the church community. The congregation itself can even act as a kind of village matchmaker.

For all of these reasons, I do not think society presently has good secular alternatives to religion taken as a whole. We have secular versions of pieces of it—music, psychotherapy, volunteer organizations, civic ceremonies, lectures, support groups, sports clubs, humanitarian projects—but not many institutions that gather together, in one place and over generations, family history, ancestry, ritual, moral reflection, structured weekly services, practical community support, beautiful buildings, shared songs, and common knowledge. Religion has had thousands of years to root itself in calendars, holidays, funerals, weddings, neighbourhoods, and family memory. Because of that, I do not think it is practical—or usually wise—to speak as though religion could simply be replaced, or as though it should be discouraged wholesale.

But none of this changes my main thesis. Religions and other spiritual or mystical systems still hold beliefs that are not literally true. This is where the problem lies: not that people gather, sing, grieve, serve, reflect, and care for one another, but that these healthy and meaningful practices are so often fastened to false claims about reality. These beliefs are often taken literally, and dogmatic adherence to them—public profession of them, loyalty to them—is frequently required as a sign of belonging. Some of these fictions may be inconsequential much of the time; many people can live decent lives without a precise understanding of biology, astronomy, geology, genetics, or ancient history. But the darker side has to do with the extremity of group loyalty: ingroups and outgroups form, religion becomes an emblem of identity, and mistrust, exclusion, and maltreatment of outsiders can follow. Dogmatic pronouncements can also become oppressive to the group’s own members, particularly when people are pressured into literalistic interpretations of sacred texts, or when “faith” becomes a moral duty rather than an honest way of grappling with uncertainty. Furthermore, spiritual or mystical beliefs about causality can lead to dangerously poor judgment about important life decisions, yet the spiritually guided person can feel supremely confident while making these decisions.

The lack of accurate education about the way the world works is finally detrimental to any individual, group, or nation. It is like a pilot of an airplane who does not understand how the engines work, and assumes that planes fly due to magic. Most of the time this may not seem to make much difference to the safety and navigation of the plane—until the weather changes, until something unexpected happens, until you need a sober understanding of what is real in order to respond well. A culture can coast for a long time on comforting stories. It is when conditions become difficult that false models show their true cost.

So I think it is valuable that we live lives in which we strive toward understanding deep truths—about ourselves and about the world—and that we do not settle too easily for fictional belief simply because it is comforting. I would distinguish very clearly between respecting religion as culture, and giving institutional privilege to dogma. It is particularly troubling to me for children to be indoctrinated with rigid beliefs, especially if they are not also exposed to accurate information about the world in terms of science, history, and culture. And it remains troubling to me that there should be public financial support for religious groups, in the form of tax breaks and other privileges, unless these are clearly restricted to the charitable components of religious outreach rather than the promotion of dogma or political influence.

We certainly know that holding religious belief is not necessary to be a moral, kind, loving, gentle, humble person. In fact, in some cases religious beliefs can obstruct these positive qualities and add to the world’s problems. And it is possible to face the most difficult aspects of human life—grief, loss, pain, and death—while behaving honourably, peacefully, and nobly, without requiring belief in some eternal reward. In fact, moral behaviour done for its intrinsic good, rather than being motivated by fear of punishment or hunger for reward, seems to me a deeper ethical foundation. Such a stance does not require religion, but it does require effort: working on living well, striving to become a better person, and trying to be a stabilizing and humane influence on others.

In discussing religion, it is important to empathize with people who hold religious or spiritual beliefs. Respectful understanding of how and why people believe as they do matters—especially if the goal is genuine dialogue rather than tribal combat. This matters all the more if one hopes that religious culture itself can move in a healthier direction. It is also valuable to search for common ground, particularly with regard to values. Most religious people value integrity, loyalty, altruism, compassion, truthfulness, lawful behaviour, fairness, family, care of children, hard work, and the willingness to stand up for what is right even at risk to oneself. In a discussion about religious belief, it can help to emphasize these shared values, because it appeals to unity rather than escalating the feeling that one is an outgroup member disrespecting a sacred tradition.

And that brings me back to the question that started many of these reflections: how to face transience without leaning on supernatural reassurance. I sometimes think of simple things: a firework, a meal, a fire, a cup of hot tea. These things are transient; they disappear. Yet their constituents are still present—they have merely dissolved and dispersed into the surrounding space in a different form. The structure ends; the ingredients remain, rearranged, carried away by a current of increasing entropy. We can’t expect the cup of tea to survive unchanged forever, and we can’t expect the firework to glitter permanently. In fact, it is normal—and even required for its enjoyment—that it be transient. A lot of religion tries to deny this, or to soften it with a story about eternity. I think there is another path: to accept that things end, to grieve honestly when they end, and still to love them fiercely while they are here.

At the same time, we should not belittle myth, ritual, reverence, or the imaginative life. We would not discourage people from reading novels or watching films. In fact, part of what makes such art powerful is our willingness to enter into it with imagination—with a kind of suspension of disbelief—so that it can enlarge our emotional and moral life. The fact that a story is fictional does not make it worthless; often fiction contains deep truths about human nature, morality, grief, courage, and love. But we do not take a novel as a literal account of astronomy, geology, or medicine. We do not treat a play as an infallible instruction manual for public morality. And we would not normally build rigid tribes around a work of fiction, declaring outsiders corrupt, impure, or damned because they cherish a different story. I think religion is healthiest when its myths are approached in something like this spirit: as powerful cultural stories, moral frameworks, poetic language, and shared rituals—not as literal science, not as a basis for hostility to outsiders, and not as a justification for suspending critical thought.

There are examples of keeping the healthiest aspects of religion—the focus on values, morality, kindness, altruism, charity, humility, meditative self-care, self-improvement and sincere amends-making, caring for and accepting care from community members, enjoying beautiful music, art, and architecture, and cultivating gratitude and reverence—while not becoming captive to narrow dogma, false beliefs about science, or denigration of outsiders. Some interfaith movements aim to cultivate peace and mutual respect across traditions. Some branches of modern religion are simply less dogmatic and more open to science and cultural pluralism. I think that is the direction to hope for. The task, in my opinion, is not to uproot religion, but to help move it away from dogma, away from tribalism, and toward universalism and humanitarianism. If religion is going to continue to shape family life, art, ritual, and common knowledge—and I think it will—then let it do so in a way that is humble before science, honest about uncertainty, and generous toward all human beings, not just the home tribe.