I'm a little surprised by how you view the subtext of the ice cream example. If I imagine myself in either role, I would not interpret Bryce as saying Ash shouldn't like ice cream in some very base sense. I interpret conversations like that as meaning either:
1) "You might have a desire for X but you shouldn't indulge that desire because it has net bad consequences"
or
2) "If you knew all the negative things that X causes, it would spoil your enjoyment of it and you wouldn't be attracted to it anymore."
or
3) "If you knew all the negative things that X causes, your hedonic attraction to the better world that not-x would create would outweigh your hedonic attraction to the experience of X."
Those can all create some kind of unhealthy or manipulative dynamic but I don't see them as the same thing you're saying, which is more like 4) "it's wrong and stupid to enjoy the physical sensation of eating ice cream."
Do you agree with my reading that 1-3 are different from what you're talking about, or do you think they're included within it?
If I look at depression as a way of acting / thinking / feeling, then it makes sense that there could be multiple paths to end up that way. Some people could have neurological issues that make it difficult to do otherwise, while others could have the capacity to act/think/feel differently but have settled there as their locally optimal strategy.
The "horse tranquilizer" thing goes back to long before the pandemic. I was hearing it in the aughts in relation to recreational use. My guess about the term is that 1) among drug warriors, it's good moral panic fodder, 2) among drug users, it sounds really funny, and 3) I imagine it's easier to divert doses from the veterinary system than from the human pharmacy system, so it may have originated with dealers whose supply literally had the words "horse" and "tranquilizer" on the label.
I know of at least one telehealth service that reportedly has a pretty low bar for writing a ketamine prescription. My understanding is that everyonesmd.com is fully legit and a month's supply of ketamine costs less than one dose from Mindbloom. Now, on the other hand, some people probably shouldn't turn themselves loose with a month's worth of a mind-altering drug to be used ad lib -- but if you have a promising regimen in mind, and the medical system isn't delivering, this could be a big deal.
(everyonesmd.com looks VERY sketchy but based on online reviews and a report from someone I know personally, they do provide a telehealth appointment that can result in a valid prescription. I don't know if I would trust their drug suppliers but if you talk to customer service, instead of going through their checkout process, they are required to transfer your prescription to a reputable compounding pharmacy of your choice).
Another thought on this is that people often talk about smothering social norms or moralities by giving examples of petty, infantilizing rewards for behaving in infantilized ways. What about a libertarian-oriented society that enforces rules primarily intended to prevent people from restricting one another's behavior? What about an economic system that encourages entrepreneurship and invention by doing things like enforcing contracts, or providing a social safety net so that more people can start businesses or create products without worrying that they'll literally starve to death in the street if their first idea doesn't work? Participants in a society like that should still maintain some awareness that this is the work of humanity, not an expression of a fundamentally just universe, but it's hard for me to argue that just participating makes them into slaves.
This description does a good job of providing two kinds of evocative theme but I think it doesn't draw out the connections or distinctions that need to be clarified when people are interacting with is vs ought, or perhaps with cosmos vs. society. When describing everyday life as a physical object in the universe, I think a rock-bottom existentialism is obviously right: The universe does not owe you anything. God isn't going to punish your oppressors or reward you for being good, and God also isn't going to punish you if you get what you want by being arrogant and doing things that are shocking. If that's master morality, then fine.
But when we form a society, we can choose to make a world where people who follow the rules are rewarded. We can describe obligations for people to participate and belong, and actively put energy into the system to buffer those people from random shocks. I can see how that reads as slave morality from the perspective of someone who's an unreflective participant in it, but I think that's also an unsatisfying way to describe an active project to defy the nature of the universe and, through work, create a world more to our liking.
So in sum I think your description here needs to clarify when this kind of be-good-and-you'll-get-a-cookie living is bad simply because it's inaccurate (God is not going to give you a cookie) and when you think it's wrong because, even if people establish an enclave in which rules are enforced and people are taken care of, that diminishes the human spirit or is actively harmful to its participants.
It might also just be a matter of hierarchical perception. To use a smaller scale example:
I didn't know much about this subject when I made the original post, because I was interested in handicapped parking as a design pattern rather than a specific topic, but it turns out that the ADA has a very clear answer: 2-4% of all spaces, with a minimum of 1 space.
I don't know how they came up with that percentage or if there's any mechanism for updating it based on the prevalence of mobility limitations. Requirements are considerably higher for hospitals and rehab facilities, which does seem sensible.
This is a topic I'd like to learn more about sometime. I imagine it causes some tension for urbanist types because they tend to love accessibility but hate parking space mandates.
That makes sense, thanks. I should think more about cases where design for accessibility just generally makes something worse. You could shoehorn that into the handicapped parking paradigm but it's not really the best fit -- the challenge there isn't allocating a limited resource, though there probably is an underlying limitation in terms of budget or attention. Those are frustrating because usually you can imagine a thoughtful solution that would make everyone happy, but you can't count on it actually working out that way.
I also don't think it's useful to try and learn much about pronouns qua pronouns social battles over them. Using the pronoun people ask you to use has become a proxy for all sorts of other tolerant/benevolent attitudes towards that person and the way they want to live their life, and to an even greater extent, refusing to do that is a proxy for thinking they should be ignored, or possibly reviled, or possibly killed.
I don't think everyone proxies it that way -- I know there are some people who are just old-fashioned, or passionate about prescriptive grammar, or have essentialist beliefs about gender but are libertarian about others' behavior. I think that if everyone had very high confidence that someone not using the pronouns they requested meant that at worst that person mildly disapproves of them but would still actively defend their civil + legal + human rights, there would probably be a lot less of the handwringing you mention, and we'd be able to learn a lot more about the fundamental intrinsic meaning of pronouns.
Thanks, that clears up a lot for me! And it makes me think that the perspective you encourage has a lot of connections to other important habits of mind, like knowing how to question automatic thoughts and system 1 conclusions without beating yourself up for having them.