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Religion See other Religion Articles Title: Tobacco and the Soul The current brouhaha over smoking has made everyone painfully aware of tobacco’s effects on the body, but it has also obscured a more profound reason for smoking’s popularity: its relation to the soul. As the heyday of smoking passes into the ashheap of history, it is meet that we reflect on this connection. The soul, of course, is a complex thing. Long ago Plato suggested that we consider it as divided into three parts-the appetitive, spirited, and rational-that correspond to the three basic kinds of human desires: the desire to satisfy physical appetites, the desire for recognition, and the desire for truth. Once this tripartite division is recalled, tobacco’s relation to the soul becomes clear: the three prevalent types of smoking tobacco-cigarettes, cigars, and pipes-correspond to the three parts of the soul. Cigarettes correspond to the appetitive part of the soul, a fact that explains their association with both food and sex. The connection with the latter is particularly obvious: think of the proverbial postcoital cigarette, or of the ubiquity of cigarettes at singles bars. People with strong physical desires demand instant gratification, and they try to make what they desire as much a part of their own bodies as possible: hunger demands eating, thirst drinking, and lust making the body of one’s lover a part of one’s own. So too with cigarettes. A cigarette is inhaled: it must be fully and internally consumed in order to give pleasure. And a cigarette, with its quick buzz, is also instant gratification. Even the cigarette’s notorious connection to death ties it into appetites: both are indifferent to health in their quest for satisfaction, and both, when they reach addictive levels, become hostile to it. Cigars, on the other hand, correspond to the spirited part of the soul. This explains their traditional popularity among men seeking honor or reputation-politicians, executives, etc. The reason for this correspondence can be found in the similarity between cigars and ambition. A cigar is visually impressive: with its large size and great billows of smoke, it often leaves a greater impact on the spectator than on the smoker. Further, a cigar is phallic-not with regard to male lust, but to male power. "Testis" in Latin means "witness": the phallic status of the cigar is meant to bear public witness to the smoker’s prominence, his virility. The fact that a cigar is not inhaled reflects this external focus. Ambition also has these traits: it too is more external than internal. Unlike physical desires, which are satisfied simply by consumption, ambition requires the consensus of others. The honor-seeker, for example, has to be honored by as many people as possible in order to be satisfied. Finally, the pipe corresponds to the rational part of the soul, which explains why we tend to picture wise figures smoking pipes: the Oxford don surrounded by his great books, or Sherlock Holmes, who, in Doyle’s original stories, actually smoked other sorts of tobacco as well, yet is almost always portrayed with a pipe. Unlike cigars and cigarettes, a pipe endures. Similarly, the questions of the philosopher far outlast the passing concerns of physical desires on the one hand and human ambitions on the other. Further, while the cigar is entirely masculine, the pipe has both masculine and feminine elements (the stem and the bowl). This corresponds to the philosopher’s activity, which is both masculine and feminine: masculine in its pursuit of Lady Truth, feminine in its reception of anything that she discloses. Finally, the effect that the pipe has on others is analogous to the effect of philosophizing: the sweet fragrance of a pipe, like good philosophy, is a blessing to all who are near. It is fitting that all three kinds of smoking tobacco involve the use of fire, for each relates to the soul’s responsiveness to reason, and fire, at least from the days of Prometheus, is especially emblematic of reason. But there are also nonhuman parts to the human soul. The growth of our hair and fingernails, for example, is due to the soul’s activity, yet is not responsive to rational instruction. The use of tobacco that does not involve fire, therefore, somehow corresponds to these nonhuman-or more accurately, subhuman-parts of the soul. Chewing tobacco, for example, is a quintessentially subhuman activity. It is the rumination of bovine men. Or perhaps we should say it is camel-like, for camels not only chew, but spit as well. In either case, the point is clear: chewing tobacco is a sub-rational activity, which is why we usually associate it with men of limited acumen..... Most significantly, however, the relative rarity of pipe-smoking in America is a telling sign of its current intellectual crisis. If the pipe epitomizes the intellectual way of life, then is it any surprise that it cannot be found where schools substitute politically correct ideology for real philosophy, or where the intelligentsia, instead of engaging in serious thought, pander to the latest activist fads? Is it any surprise that America’s most famous pipe-smoker in the last thirty years has been Hugh Hefner, pajama prophet of the trite philosophy of hedonism? No, the age of the pipe-smoker is as far from us as the day when philosophers will be kings and kings will philosophize, a sad reality to which the thick blue haze of non-pipe smoke is only too ready to attest. It should also be no surprise in this pipeless age that the ferocious battle over tobacco has missed the real point about its addictive power. Tobacco holds sway over the soul as much as it does the body. The qualities it takes in its various forms make it a near irresistible complement to the particular desire dominant in an individual’s soul. How we react to these forms says as much about our attitude toward those desires as it does toward the weed itself.
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#2. To: X-15 (#0)
Where does menthol fit in?
Tobacco + soul.
There are no replies to Comment # 4. End Trace Mode for Comment # 4.
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