Cannabis is the most widely used illegal drug in the world, with the predicted number of users exceeding 200 million people (UNODC, 2015). Within Europe, it is estimated that a quarter of the population aged between 15-64 years have tried cannabis, with nearly 7% indicating they have consumed it in the past year (EMCDDA, 2016). This frequency of use far surpasses the use of other illegal drugs: cocaine, the second most frequently used drug, is reported to have a lifetime use of 5.1%, with only 1.1% claiming to have consumed the drug in the past twelve months (EMCDDA, 2016).
When an existential risk induces a state of intolerable anguish it can no longer be ignored. The potential extinction of humankind by the creation of a superior technological species is by now not only feasible, but highly probable, and must be scrutinised in this light. I hope, for the future of humanity, to reignite a contemplation of this basic premise. To do so I hope that many of you take the time to read these words carefully, perhaps sacrificing several minutes otherwise used pointlessly on your smartphone, for by the end of the essay you may well wish to get rid of it.
With the rise of Donald Trump, France’s National Front and Austria’s FPÖ, to name just a few, the question of what has happened to the voice of the political Left has been asked very frequently over the course of the last year. One of their most important problems was highlighted quite accurately by U.S. political commentator Bill Maher in his ‘Real Time’ show in January 2017:
‘‘You know in 2016, conservatives won the White House, both Houses of Congress and almost two-thirds of governorships and state legislatures. Whereas liberals[,] on the other hand, caught Steve Martin calling Carrie Fisher beautiful in a tweet and made him take it down.’’ 
BY FRANK RÖHRICHT (Lyrik) & ANDREAS COUTAS (Fotos)
Gemeinsam beschäftigt uns die Dynamik der „geteilten Städte“, das Trennende und Verbindende, wo Menschen unterschiedlicher Kultur auf dichtem Lebens-Raum Distanz und Nähe suchen, sich um Ordnung bemühen, anders sein wollen ohne sich zu vereinzeln, fliehen und zueinander finden. In Gedichten und Photos suchen und finden wir menschliche Wegweiser.
Certain phenomena in the medical realm are kept in abeyance; concealed from the public discourse in the hope that future research may provide more clarity. As appealing as this strategy of eschewal may be, it does little to relieve those individuals currently affected by the respective phenomena, and such force of circumstance thus requires a prima facie consensus to be found. One such phenomenon is a desire for the amputation of an otherwise functional limb, or else to sever the spinal cord resulting in paralysation. Medically speaking this desire has been attributed to a variety of conditions, ranging from Body Dysmorphic Disorder (BDD) to a form of paraphilia, and the most likely explanation: Body Integrity Identity Disorder (BIID) .
„Halluzinogen-unterstützte Psychotherapie ist in mancher Hinsicht ein Unikum: Sie ist wohl das einzige Heilverfahren, das durch das Gesetz verboten ist; und das einzige, das nicht erlernt werden darf, aber von jedem Unkundigen leicht missbraucht werden kann; und schliesslich das einzige, bei dem in der fachlichen wie in der öffentlichen Diskussion zwischen dem sorgfältigen legalen Gebrauch lege artis und dem Missbrauch noch so wenig unterschieden wird (vgl. Baumann 1986, 2202).“
An unconditional basic income would see every citizen receive a monthly ‘salary’, irrespective of all other factors. Benefit schemes, thereafter redundant, would hence be abolished. Although suggestions regarding the income level vary greatly (a pilot study  in Finland has begun with €560 a month, while a referendum last year  in Switzerland attempted to introduce a basic income of around €2250 a month), this idea has superseded the traditional division of ‘left’ and ‘right’ policies; indeed, it has triggered enthusiasm from representatives across the political spectrum.
Four, five, six, no, seven children are crouching under that tree, jostling for a slither of shade. Do they belong to the same family, or are they friends from across the tracks, just visiting to pass the time? Or, perhaps, are they only here to elicit empathy from the many travellers — men, women and children, with their brightly coloured, overflowing suitcases — standing at the edge of the platform? Behind the children, unprotected from the glaring afternoon sun, I can see three women, all bent over a small pot from which steam is escaping. A few metres to the left, fastened between two trunks and a shopping cart filled with clothes, a ragged tarpaulin hangs above a few thin mattresses. A baby is sprawled in the middle, suckling on an item I cannot make out. Two chickens are there, too, bouncing through the yellow grass, dodging bits of glass and plastic. This is their home. Exposed to the dirt, the heat, the insects and the noise; dependent on the magnanimity of strangers. But even here, confronted with the plight of these poor people, I do not go over to them. I do not give them the last samosa wrapped up in my bag, nor the few coins jingling in my pocket as I shuffle uncomfortably from one foot to the next. I do not even glance back as I step out of the shade. After all, my train is about to leave. I, the tourist, am not condemned to stay.
In the following I want to outline some examples epitomising what I will call a ‘radical’ mindset.
Across American colleges, large-scale protests have been taking place in recent months with the aim of protecting students from potentially wounding or controversial remarks. Asking a Latino American “Where are you from?” is considered a ‘microaggression’, as it could be seen to imply doubt in their American heritage. To combat such microaggressions, students are seeking the implementation of ‘trigger warnings’; alerting consumers to content which may result in a strong emotional response. For example, Kant’s ‘Critique of Pure Reason’ is said to contain discriminating views towards minorities, and thus professors are required to forewarn their students prior to reading.
Since the United Kingdom voted to leave the European Union at the end of June, a discussion has been unfolding regarding the direction which this project should take. Regardless that such change only ever occurs after the fact — in this case, the belief that the EU needs reform was only publicly acknowledged by those in power after the UK referendum, although this has surely been apparent for a long time — the content of these discussions is both interesting and promising. And despite the divide which is slowly etching its way through public and private spheres alike, severing the propagators of an ‘ever closer union’ from those who wish to regress, politically speaking, to the smallest functional (national) unit, there is something distinctly opportunistic about the current societal ethos.