Medical Profession Quotes

We'd been assured it wouldn't be painful, though she might experience 'discomfort,' a term beloved of the medical profession that seems to be a synonym for agony that isn't yours.

Stigma against mental illness is a scourge with many faces, and the medical community wears a number of those faces.

The medical profession is justly conservative. Human life should not be considered as the proper material for wild experiments.

It never occurred to them that God may have provided the world with a vast array of very brainy medical types for the very reason of solving problems such as theirs. However, there is one thing that the medical profession cannot do and that is save people from being idiots.

I guessed that he was one of those ambitious young physicians who more and more fill the profession, opportunists with a fashionable hoodlum image, openly hostile to their patients. My brief stay at the hospital had already convinced me that the medical profession was an open door to anyone nursing a grudge against the human race.

One of the medical profession's greatest boasts is that it eradicated smallpox through the use of the smallpox vaccine. I myself believed this claim for many years. But it simply isn't true!

women should have the uncontested right to enter the medical profession, being, as a general rule, notably less stupid than men.

The medical profession is unconsciously irritated by lay knowledge.

Men have been adjudicating on what women are, and how they should behave, for millennia through the institutions of social control such as religion, the medical profession, psychoanalysis, the sex industry. Feminists have fought to remove the definition of what a woman is from these masculine institutions and develop their own understandings.

The medical profession is justly conservative.

I have great respect for the medical profession, Miss Rook,” he said soberly, “but it is not for doctors to tell us who we are.

Against the State, against the Church, against the silence of the medical profession, against the whole machinery of dead institutions of the past, the woman of today arises.

Because doctors can’t name the illness, everyone—the patient's family, friends, health insurance, and in many cases the patient—comes to think of the patient as not really sick and not really suffering. What the patient comes to require in these circumstances, in the absence of help, are facts—tests and studies that show that they might “in fact” have something.

...sometimes they almost made me feel glad that I had a few extra years to play my depression out with therapy and other means, because I think its useful in youth- unless suicide or drug abuse are the alternatives- to have some faith in the mind to cure itself, to not rush to doctors or diagnosis's...I sometimes worry that part of what creates depression in young people is their own, and their parents, and the whole worlds impatience with allowing the phases of life to run their course. We will very likely soon be living in a society that confuses disease with normal life if the panic and rush to judgment and labeling do not slow down a bit. Somewhere between the unbelievable tardiness that the medical profession was guilty of in administering proper treatment to me and the eagerness to with which practitioners prescribe Ritalin for 8 year old boys and Paxil for 14 year old girls, there is a sane course of action.

It must be remembered that the forty hour work week until age sixty five was designed by governments and corporations and not the medical profession.

No one knows our bodies or our subjective experiences like we do. This means we can rest secure in our knowledge of ourselves and what we’re going through, even when the medical profession doesn’t understand or believe us. Migraine is a weird and changing disease. It affects all of us differently, and every attack is a little different than the one before. This means that no one can understand your life, symptoms, or illness like you can. This can be incredibly empowering: you are the expert. But, it also carries great responsibility: to live as happily and as fully as possible, you must listen to your body and trust your instincts.

A doctor should be a clown at heart, a scientist at brain and a mother at conscience.

Look at him! That's life, according to the medical profession. Isn't life wonderful?

Our society assigns us a tiny number of roles: We're producers of one thing at work, consumers of a great many things all the rest of the time, and then, once a year or so, we take on the temporary role of citizen and cast a vote. Virtually all our needs and desires we delegate to specialists of one kind or another - our meals to the food industry, our health to the medical profession, entertainment to Hollywood and the media, mental health to the therapist or the drug company, caring for nature to the environmentalist, political action to the politician, and on and on it goes. Before long it becomes hard to imagine doing much of anything for ourselves - anything, that is, except the work we do "to make a living." For everything else, we feel like we've lost the skills, or that there's someone who can do it better... it seems as though we can no longer imagine anyone but a professional or an institution or a product supplying our daily needs or solving our problems.

By the way, were we to find life-forms on Venus, we would probably call them Venutians, just as people from Mars would be Martians. But according to rules of Latin genitives, to be “of Venus” ought to make you a Venereal. Unfortunately, medical doctors reached that word before astronomers did. Can’t blame them, I suppose. Venereal disease long predates astronomy, which itself stands as only the second oldest profession.

In medical school, doctors are taught to view the human body as a random mistake-ridden vessel that has to be forced into submission with surgery, antibiotics, antihypertensives, antihistamines, anti-inflammatories, and other medical interventions. The natural extension of this paradigm over the past 100 years has been for the medical profession to condition human beings not to trust anyone but certified medical doctors to fix these defective aberrations of creation.

For those that have recognized that suicide is a better option than a lifetime of sickness, disability, extreme poverty, and never ending treatments from an incompetent corporate controlled medical profession, you are to be congratulated on your good judgment.

To her [Florence Nightingale] chiefly I owed the awakening to the fact that sanitation is the supreme goal of medicine its foundation and its crown.

profession? A report by the Institute of Medicine on medical training concluded that the fundamental approach to medical education has not changed since 1910.127

Your warmth has more healing power upon the patient than all the medical tools in the world.

I read a report that said 88% of adults trust their doctors - well, 100% of dead people don't!

There is a saying in the medical profession 'Inside every tablet is a little bit of poison'. Avoid medications if you can.

Responsibility for the unethical experimentation lies first with the individual doctors, but also collectively with the medical profession as a whole, and with academia as a whole.

wine is a much better salve than anything the medical profession has ever prescribed. Even the Bible condones it!

You should be suspicious of a medical profession that is in the business of treatments, not cures.

When using the medical profession, you must remember that it is influenced by many corporations that may not want your health issues to be fully understood and correctly treated.

The most important thing that I learned from a decade of using the medical profession is that you need to supervise your doctors.

Thus, for 3,000 years and more, this disease has been known to the medical profession. And for 3,000 years and more, humanity has been knocking at the door of the medical profession for a “cure.” —Fortune, March 1937

The medical profession's classic prescription for coping with such predicaments, Primum non nocere (First, do no harm), sounds better than it is. In fact, it fails to tell us precisely what we need to know: What is harm and what is help? However, two things about the challenge of helping the helpless are clear. One is that, like beauty and ugliness, help and harm often lie in the eyes of the beholder--in our case, in the often divergently directed eyes of the benefactor and his beneficiary. The other is that harming people in the name of helping them is one of mankind's favorite pastimes.

Equally worrying, and far less recognized, medicine has been slow to confront the very changes that it has been responsible for—or to apply the knowledge we have about how to make old age better. Although the elderly population is growing rapidly, the number of certified geriatricians the medical profession has put in practice has actually fallen in the United States by 25 percent between 1996 and 2010. Applications to training programs in adult primary care medicine have plummeted, while fields like plastic surgery and radiology receive applications in record numbers. Partly, this has to do with money—incomes in geriatrics and adult primary care are among the lowest in medicine. And partly, whether we admit it or not, a lot of doctors don’t like taking care of the elderly.

The interaction with the unaccountable, self-regulating business called "modern medicine" is analogous to buying a used car from a stranger: you never really know what you're getting because of the things you're not being told. And what is not being disclosed can (seriously) hurt you. (in "The Mammogram Myth: The Independent Investigation Of Mammography The Medical Profession Doesn't Want You To Know About", 2013)

In my opinion, no one in the medical profession has reached infinity of thought. No one can claim authority over another's right to heal. By using herbs to heal, the very plants we walk alongside on the earth, we not only create empowerment within ourselves, but also identify and connect with dis-ease, allow it a swifter passage for greater healing to be made". Niki Senior - Master Herbalist. Exerpt from Journal Two, 2005.

As for Dr. Custos, he was an honorable practitioner who, following the example of his colleagues, cured his patients of all their diseases, except the one they died from: a disagreeable habit that has been picked up, unfortunately, by all the members of the medical profession, whichever country they practice in.

I would earnestly ask my sisters to keep clear of both the jargons now current everywhere (for they are equally jargons); of the jargon, namely, about the "rights" of women, which urges women to do all that men do, including the medical and other professions, merely because men do it, and without regard to whether this is the best that women can do; and of the jargon which urges women to do nothing that men do, merely because they are women, and should be "recalled to a sense of their duty as women," and because "this is women's work," and "that is men's," and "these are things which women should not do," which is all assertion and nothing more. Surely woman should bring the best she has, whatever that is, to the work of God's world, without attending to either of these cries.

Every profession has its pitfalls. Doctors, for example, are always being asked for free medical advice, lawyers are asked for legal information, morticians are told how interesting a profession that must be and then people change the subject fast.

The doctrine of vocation deals with how God works through human beings to bestow His gifts. God gives us this day our daily bread by means of the farmer the banker, the cooks, And the lady at the check-out counter. He creates new life – the most amazing miracle of all – by means of mothers and fathers. He protects us by means of the police officers, firemen, and our military. He creates. Through artists. He heals by working through doctors, nurses, and others whom He has gifted, equipped, and called to the medical professions.

I ask why. then remember why most people do most things, and thus find myself introduced - at the tender age of twenty-four - to the sexual kink of mummification.

MEDICINE means Mercy - Empathy - Dare - Integrity - Care - Ingenuity - Nobility - and Ethics.

Enough of medical ethics. Let Uncle Hippocrates rest in peace. It’s time to send an S.O.S to Uncle Omar Khayyam instead.

After all, a person has only two hands, and these days there're too many patients and too few doctors.

To reiterate, by the oath-proper the juror clearly, categorically, and conclusively rejects killing.

As a doctor, you don’t practice medicine, rather you become the medicine yourself.

There is no painkiller as effective as love, no anti-depressant as soothing as cheer, no defibrillator as powerful as wisdom.

Do no harm isn’t just for the medical profession.

I give the government and medical profession an ‘F’ for failing to prepare for a COVID-19 pandemic that they knew was coming.

All this time, I'd assumed that being a doctor meant performing miracles. Fixing bodies. Saving lives. I had hardly considered the flip side of that coin: that it also meant looking a patient's family in the eye and telling them to say their last goodbyes. That it meant staring down the permanence of death over and over again, until it stopped feeling like something to be prevented at all costs and instead became something to be occasionally embraced.

I am a person suffering from chronic fatigue syndrome and I am appalled that it has been given such a trivial name. Here is a disease that totally disables most of its victims; a disease that causes balance disorders, resulting in some of us requiring wheelchairs, cognitive disorders that leave us unable to perform formerly simple mental tasks, and immune disorders that lay us open to multiple infections and to autoimmune problems. And all the medical profession can come up with to define this syndrome to the general population is "fatigue!

In short, the physician swears to be discrete, worthy of confidence, admissible (without subsequent jeopardy or public embarrassment) into the privacy of one’s home and familial life.

There, she identified a recurring cycle that kept women in a downward spiral: families that were already poor and struggling to stay alive kept having more babies, dragging them down still further. In the 1870s she became the country’s first advocate for contraception, and one of the first anywhere. In the midst of a society and a medical profession that were rigorously Victorian in their attitudes about sex, she had patients conduct trials of contraceptives and concluded that the pessary, a kind of diaphragm, was the most effective birth control device.

The resistance of the medical profession to dietary carbohydrate restriction in the treatment of metabolic syndrome and, more important, to its most obvious risk, diabetes, I find incomprehensible.

The medical profession and the leading academic institutions where mind control research was done have not yet provided a meaningful public accounting, financial or ethical, of this experimentation.

It was my experience with the medical profession that had years of experience treating me and knew that I was displaying symptoms that matched B12 deficiency, that they were unable to make that diagnosis.

Why has the medical profession not taken advantage of the help available from evolutionary biology, a well-developed branch of science with great potential for providing medical insights? One reason is surely the pervasive neglect of this branch of science at all educational levels. Religious and other sorts of opposition have minimized the impact in general education of Darwin's contributions to our understanding of ourselves and the world we live in.

Be aware of the whole domain of sickness - be aware of its implications in human life - be aware of its farthest reach in the life of the patient as well as the lives of the next of kin - be aware of its deepest roots, for that very awareness is the very foundation of true diagnosis, which automatically brings along the awareness of wellness.

Hippocrates can, however, definitively orient the medical skill toward healing and away from elective wounding. He does so by means of speech before others, the Oath. Thereby, he founds the medical profession. For a profession is essentially a practice that follows upon, instances, and remains true to what before others one has said one will and will not do. Following Hippocrates’ lead, the physician-to-be solemnly commits himself exclusively to promoting the health of the sick.

The themes that exercised the minds of survivor movements and their allies within the health and welfare professions generated a political project: how to revolutionise medical and judicial approaches to injured adults and children, how to raise awareness so that other people didn’t have to suffer the same, and how to understand, and then challenge, offenders who so love what they do to children that they can and must shut their minds to the feelings of children who have put their trust in them. P4

I was recently inside a hospital that had gone wireless and it was a forest of microwave antennas! It is sad that the medical profession is in the process of becoming expert on microwave radiation sickness due to willfully inducing it into their own staff!

If tomorrow morning by some stroke of magic every dazed and benighted soul woke up with the power to take the first step toward pursuing his or her dreams, every shrink in the directory would be out of business. Prisons would stand empty. The alcohol and tobacco industries would collapse, along with the junk food, cosmetic surgery, and infotainment businesses, not to mention pharmaceutical companies, hospitals, and the medical profession from top to bottom. Domestic abuse would become extinct, as would addiction, obesity, migraine headaches, road rage, and dandruff.

The Study proves that such experiments resulted in serious damage to study subjects and their children. Finally, the Tuskeegee Syphilis Study proves that considerable external pressure is often required before the medical profession takes the necessary action to terminate such experimentation.

This was the age of the industrial revolution, science was becoming the new religion and it was therefore natural that large numbers of the medical profession firmly believed in a mechanistic explanation for madness... Insanity was a disease and thus naturally something that doctors alone were qualified to treat.

What is odd, perhaps, is how the primacy of patient autonomy and informed consent over efficacy—which is what we’re talking about here—was presumed, but not actively discussed within the medical profession. Although the authoritative and paternalistic reassurance of the Victorian doctor who ‘blinds with science’ is a thing of the past in medicine, the success of the alternative therapy movement—whose practitioners mislead, mystify and blind their patients with sciencey-sounding ‘authoritative’ explanations, like the most patronising Victorian doctor imaginable—suggests that there may still be a market for that kind of approach.

We also knew that empathic resonance with pain can lead, when it is repeated many times, to emotional exhaustion and distress. It affects people who emotionally collapse when the worry, stress, or pressure they have to face in their professional lives affect them so much that they become unable to continue their activities. Burnout affects people confronted daily with others’ sufferings, especially health care and social workers. In the United States, a study has shown that 60% of the medical profession suffers or has suffered from burnout, and that a third has been affected to the point of having to suspend their activities temporarily.3

We routinely put the less experienced teachers with the neediest students. No other profession does this. A challenging medical case gets the attention of top specialists and skilled surgeons. It would be considered malpractice to put someone unskilled or new to the profession on a complicated medical case. Yet, in education, we subject our neediest dependent learners to inadequate instruction given their needs, or we allow them to lose valuable instructional time because of questionable discipline practices.

The popular media and conventional wisdom, including the medical profession's traditional approach to nutrition, have created and continue to perpetuate this problem through inadequate, outdated dietary counseling. Attempts to universalize dietary therapies so that one-diet-fits-all influences the flawed claims against meats and fats, thereby encouraging overconsumption of grains. Government-sponsored guides to healthy eating, such as the USDA's food pyramid, which advocates six to eleven servings of grains daily for everyone, lag far behind current research and continue to preach dangerously old-fashioned ideas. Because the USDA's function is largely the promotion of agriculture and agricultural products, there is a clear conflict of interest inherent in any USDA claim of healthful benefits arising from any agricultural product. Popular beliefs and politically motivated promotion, not science, continue to dictate dietary recommendations, leading to debilitating and deadly diseases that are wholly or partly preventable.

By now, I hope you recognize this as one more example of the reductionist paradigm at work, even when it's couched in natural and alternative terms. As we saw in chapter ten, one of the major problems with modern medicine is its reliance on isolated, unnatural chemical pharmaceuticals as the primary tool in the war against disease. But the medical profession isn't the only player in the health-care system that has embraced this element of reductionism. The natural health community has also fallen prey to the ideology that chemicals ripped from their natural context are as good as or better than whole foods. Instead of synthesizing the presumed "active ingredients" from medicinal herbs, as done for prescription drugs, supplement manufacturers seek to extract and bottle the active ingredients from foods known or believed to promote good health and healing. And just like prescription drugs, the active agents function imperfectly, incompletely, and unpredictably when divorced from the whole plant food from which they're derived or synthesized.

Now if you want to look to the medical profession for a true hard bastard, there is none harder, in my opinion, than the man I will now name. I mean, 99.9 per cent of doctors would want to protect their pension and keep in with the in-crowd, not, though, this man amongst men. The star witness against the screws from Barlinnie was Doctor Simon Danson.

Education continued to come under particularly strong fire...: If women learned how to manage in the world as well as men, if they learned about history and politics and studied for a profession, of course they would soon be demanding a voice and a role outside the home. The medical doctors soon discovered that education was dangerous to a female's health.

MEDICINE means Mercy – Empathy – Dare – Integrity – Care – Ingenuity – and Ethics.

Being a doctor, you are not supposed to give vent to any signs of revulsion on encountering the most noxious of odours or the most gruesome of sights.

Registrars like to do this kind of thing now and again to show you they've 'still got it', like your uncle squeezing himself into his Speedos despite the gasps of terrified onlookers around the hotel pool.

These US doctors are trained to cut you and write prescriptions. That is all. They don't know a thing about healing you. They treat symptoms, not causes. Like other professionals, they're working to buy their homes and send their kids to Harvard. That doesn't mean they don't care about your wellness, or that they're not good at diagnosing, and some of their treatments are excellent and should be followed. But before you let anyone go sticking a knife or needle in you, you've got to investigate. You've got to be sure you know what's happening with your body. You've got to advocate for yourself and your loved ones.

It must be frustrating to survive the gauntlet that is our western medical schooling system only to one day come to the realization that you have been taught only to manage illness and disease instead of curing it.

Bear in mind that Mother Teresa’s global income is more than enough to outfit several first-class clinics in Bengal. The decision not to do so, and indeed to run instead a haphazard and cranky institution which would expose itself to litigation and protest were it run by any branch of the medical profession, is a deliberate one. The point is not the honest relief of suffering but the promulgation of a cult based on death and suffering and subjection. Mother Teresa (who herself, it should be noted, has checked into some of the finest and costliest clinics and hospitals in the West during her bouts with heart trouble and old age) once gave this game away in a filmed interview. She described a person who was in the last agonies of cancer and suffering unbearable pain. With a smile, Mother Teresa told the camera what she told this terminal patient: “You are suffering like Christ on the cross. So Jesus must be kissing you.” Unconscious of the account to which this irony might be charged, she then told of the sufferer’s reply: “Then please tell him to stop kissing me.” There are many people in the direst need and pain who have had cause to wish, in their own extremity, that Mother Teresa was less free with her own metaphysical caresses and a little more attentive to actual suffering.

How, then, do we know when a patient is giving up “too early” when we feel that a little fight on his part combined with the help of the medical profession could give him a chance to live longer? How can we differentiate this from the stage of acceptance, when our wish to prolong his life often contradicts his wish to rest and die in peace? If we are unable to differentiate these two stages we do more harm than good to our patients, we will be frustrated in our efforts, and will make his dying a painful last experience.

The coronavirus outbreak feels like an episode of The Twilight Zone. I went to see a doctor the other day, and they told me to wear a face mask. Then they said how much it would cost to see the doctor and I told them THEY were the ones who should be wearing masks!

The path to health, for an individual or a society, must begin by taking pain into account. Instead, we silence pain when we should be straining our ears to hear it; we eat too fast and too much and take a seltzer; we work too long and too hard and take a tranquilizer. The three best selling drugs in the United States are a hypertension drug, a medication for ulcers, and a tranquilizer. These pain-mufflers are readily available because even the medical profession seems to look upon pain as the illness rather than the symptom.

Shaw once remarked that all professions are conspiracies against the laity. I would go further: in Technopoly, all experts are invested with the charisma of priestliness. Some of our priest-experts are called psychiatrists, some psychologists, some sociologists, some statisticians. The god they serve does not speak of righteousness or goodness or mercy or grace. Their god speaks of efficiency, precision, objectivity. And that is why such concepts as sin and evil disappear in Technopoly. They come from a moral universe that is irrelevant to the theology of expertise. And so the priests of Technopoly call sin “social deviance,” which is a statistical concept, and they call evil “psychopathology,” which is a medical concept. Sin and evil disappear because they cannot be measured and objectified, and therefore cannot be dealt with by experts.

Our aim for ever must be the pursuit of the knowledge of Man in his entirety. To study the flesh, the skin, the bones, the organs, the nerves of Man, is to equip our minds with a knowledge that will enable us to search beyond the body. The noble profession at whose threshold you stand as neophytes is not an end in itself. The science of Anatomy contributes to the great sum of all Knowledge, which is the Truth: the whole Truth of the Life of Man upon this turning earth. And so: Observe precisely. Record exactly. Neglect nothing. Fear no foe. Never swerve from your purpose. Pay no heed to Safety. For I believe that all men can be happy and that the good life can be led upon this earth. I believe that all men must work towards that end. And I believe that that end justifies any means…. Let no scruples stand in the way of the progress of medical science!

So should patients born under Libra and Gemini be deprived of treatment? You would say no, of course, and that would make you wiser than many in the medical profession: the CCSG trial found that aspirin was effective at preventing stroke and death in men, but not in women;30 as a result, women were undertreated for a decade, until further trials and overviews showed a benefit. That is just one of many subgroup analyses that have misled us in medicine, often incorrectly identifying subgroups of people who wouldn’t benefit from a treatment that was usually effective. So, for example, we thought the hormone-blocking drug tamoxifen was no good for treating breast cancer in women if they were younger than fifty (we were wrong). We thought clotbusting drugs were ineffective, or even harmful, when treating heart attacks in people who’d already had a heart attack (we were wrong). We thought drugs called ‘ACE inhibitors’ stopped reducing the death rate in heart failure patients if they were also on aspirin (we were wrong). Unusually, none of these findings was driven by financial avarice: they were driven by ambition, perhaps; excitement at new findings, certainly; ignorance of the risks of subgroup analysis; and, of course, chance.

Doctor's Sonnet A doctor is one who's gentle as a bird, A doctor is one who's brave as a soldier, A doctor is one who's amusing as a clown, A doctor is one who's caring as a mother. Treating the sick is not a comfort job, It is a difficult life without leisure and lure. If all you want are wealth and tranquility, Trade in your medical license for a liquor store. The world is filled with doctors most cold, Many don't practice medicine but self-centricity. Instruments and intellect don't make a doctor, Without warmth all pills lose their efficacy. Healthcare means aid first talk rules later. Better a kindhearted fool than a heartless monster.

We were beginning to see that the medical profession, at the time still over 90 percent male, had transformed childbirth from a natural event into a surgical operation performed on an unconscious patient in what approximated a sterile environment. Routinely, the woman about to give birth was subjected to an enema, had her pubic hair shaved off, and was placed in the lithotomy position - on her back, with knees up and crotch spread wide open. As the baby began to emerge, the obstetrician performed an episiotomy, a surgical enlargement of the vaginal opening, which had to be stitched back together after birth. Each of these procedures came with a medical rationale: The enema was to prevent contamination with feces; the pubic hair was shaved because it might be unclean; the episiotomy was meant to ease the baby's exit. But each of these was also painful, both physically and otherwise, and some came with their own risks, Shaving produces small cuts and abrasions that are open to infection; episiotomy scars heal m ore slowly than natural tears and can make it difficult for the woman to walk or relieve herself for weeks afterward. The lithotomy position may be more congenial for the physician than kneeling before a sitting woman, but it impedes the baby's process through the birth canal and can lead to tailbone injuries in the mother.

To refer to the sick, the oath-proper uses the Greek kamnontōn (here and subsequently when speaking of going into houses, again using the same phrase “for the benefit of the sick”). This word is a form of the verb kamnō, meaning “to work,”“to be weary,” or “to be sick.” The participial form found in the oath-proper can in other contexts also refer to those who have entirely completed their work: the dead. By extension, it refers to those laboring, as it were, under an illness: the sick. (Of course, we typically speak of those for whom physicians care as patients, from the Latin verb patior, to suffer or undergo. Hence the Greek and Latin words both suggest that the ill bear sickness.)

It has never seemed a problem to me, only a source of awe, amazement and profound surprise that my consciousness, my very sense of self which feels as free as air, which was trying to read the book but instead was watching the clouds through the high windows, the self which is now writing these words, is in fact the electrochemical chatter of one hundred billion nerve cells.

Today, I believe there is no such thing as the recreational use of cannabis. The concept is equally embraced by prohibitionists and self-professed stoners, but it is self-limiting and profoundly unhealthy. Defining cannabis consumption as elective recreation ignores fundamental human biology and history, and devalues the very real benefits the plant provides. Dennis Peron, the man who opened the first cannabis dispensary in the U.S., has been derided for saying that all marijuana use is medical. I would make the same point a bit differently: the vast majority of cannabis use is for wellness purposes. The exception to the rule is misuse; any psychoactive material can and will be problematic for some percentage of the population—cannabis included.

But the problem arises when instead of setting aside our natural reactions, they are denied altogether. Then the culture simply becomes superhuman. And thus is the realm of the superhuman there is no room for human frailty, and admission of it by one risks revealing the illusion of the many. So no one speaks up, and as a result each person believes that she is alone in her experience. To that end, we are left in a profession of untouchable greatness and infallibility, but one whose members kill themselves more than others.

Of course, to speak of the dark night of the soul is anathema to many in the psychiatric field. I was told by one of my psychiatrists over the years not to equate depression with any religious experience such as the dark night of the soul. I never asked him why; I just assumed that he didn't want religious language to be mixed with medical. I did try to tell him, however, that religious language covers all and every aspect of being, that I could not simply separate it from his profession's language and concepts. He looked disgusted.

Christianity has been the means of reducing more languages to writing than have all other factors combined. It has created more schools, more theories of education, and more systems than has any other one force. More than any other power in history it has impelled men to fight suffering, whether that suffering has come from disease, war or natural disasters. It has built thousands of hospitals, inspired the emergence of the nursing and medical professions, and furthered movement for public health and the relief and prevention of famine. Although explorations and conquests which were in part its outgrowth led to the enslavement of Africans for the plantations of the Americas, men and women whose consciences were awakened by Christianity and whose wills it nerved brought about the abolition of slavery (in England and America). Men and women similarly moved and sustained wrote into the laws of Spain and Portugal provisions to alleviate the ruthless exploitation of the Indians of the New World. Wars have often been waged in the name of Christianity. They have attained their most colossal dimensions through weapons and large–scale organization initiated in (nominal) Christendom. Yet from no other source have there come as many and as strong movements to eliminate or regulate war and to ease the suffering brought by war. From its first centuries, the Christian faith has caused many of its adherents to be uneasy about war. It has led minorities to refuse to have any part in it. It has impelled others to seek to limit war by defining what, in their judgment, from the Christian standpoint is a "just war." In the turbulent Middle Ages of Europe it gave rise to the Truce of God and the Peace of God. In a later era it was the main impulse in the formulation of international law. But for it, the League of Nations and the United Nations would not have been. By its name and symbol, the most extensive organization ever created for the relief of the suffering caused by war, the Red Cross, bears witness to its Christian origin. The list might go on indefinitely. It includes many another humanitarian projects and movements, ideals in government, the reform of prisons and the emergence of criminology, great art and architecture, and outstanding literature.

Despite all the admiration M. Swann might profess for these figures of Giotto, it was a long time before I could find any pleasure in seeing in our schoolroom (where the copies he had brought me were hung) Charity devoid of charity, that Envy who looked like nothing so much as a plate in some medical book, illustrating the compression of the glottis or uvula by a tumour in the tongue, or by the introduction of the operator's instrument, a Justice whose greyish and meanly regular features were the very same as those which adorned the faces of certain good and pious and slightly withered ladies of Combray whom I used to see at mass, many of whom had long been enrolled in the reserve forces of Injustice. But in later years I understood the arresting strangeness, the special beauty of these frescoes lay in the great part played in each of them by its symbols, while the fact that these were depicted, not as symbols (for the thought symbolized was nowhere expressed), but as real things, actually felt or materially handled, added something more precise and more literal to their meaning, something more concrete and more striking to the lesson they imparted.

It seems obvious that throughout history, as one of the few professions open to women, midwifery must have attracted women of unusual intelligence, competence, and self-respect§. While acknowledging that many remedies used by the witches were “purely magical” and worked, if at all, by suggestion, Ehrenreich and English point out an important distinction between the witch-healer and the medical man of the late Middle Ages: . . . the witch was an empiricist; She relied on her senses rather than on faith or doctrine, she believed in trial and error, cause and effect. Her attitude was not religiously passive, but actively inquiring. She trusted her ability to find ways to deal with disease, pregnancy and childbirth—whether through medication or charms. In short, her magic was the science of her time. By contrast: There was nothing in late mediaeval medical training that conflicted with church doctrine, and little that we would recognize as “science”. Medical students . . . spent years studying Plato, Aristotle and Christian theology. . . . While a student, a doctor rarely saw any patients at all, and no experimentation of any kind was taught. . . . Confronted with a sick person, the university-trained physician had little to go on but superstition. . . . Such was the state of medical “science” at the time when witch-healers were persecuted for being practitioners of “magic”.15 Since asepsis and the transmission of disease through bacteria and unwashed hands was utterly unknown until the latter part of the nineteenth century, dirt was a presence in any medical situation—real dirt, not the misogynistic dirt associated by males with the female body. The midwife, who attended only women in labor, carried fewer disease bacteria with her than the physician.

Yet, it was precisely our failure to differentiate between work and politics, between reality and illusion; it was precisely our mistake of conceiving of politics as a rational human activity comparable to the sowing of seeds or the construction of buildings that was responsible for the fact that a painter who failed to make the grade was able to plunge the whole world into misery. And I have stressed again and again that the main purpose of this book—which, after all, was not written merely for the fun of it—was to demonstrate these catastrophic errors in human thinking and to eliminate irrationalism from politics. It is an essential part of our social tragedy that the farmer, the industrial worker, the physician, etc., do not influence social existence solely through their social activities, but also and even predominantly through their political ideologies. For political activity hinders objective and professional activity; it splits every profession into inimical ideologic groups; creates a dichotomy in the body of industrial workers; limits the activity of the medical profession and harms the patients. In short, it is precisely political activity that prevents the realization of that which it pretends to fight for: peace, work, security, international cooperation, free objective speech, freedom of religion, etc.

For the attitude of society towards the criminal appears to be that of a community of stark lunatics. In effect, society addresses the professional criminal somewhat thus: "' You wish to practice crime as a profession, to gain a livelihood by appropriating--by violence or otherwise--the earnings of honest and industrious men. Very well, you may do so on certain conditions. If you are skilful and cautious you will not be molested. You may occasion danger, annoyance and great loss to honest men with very little danger to yourself unless you are clumsy and incautious; in which case you may be captured. If you are, we shall take possession of your person and detain you for so many months or years. During that time you will inhabit quarters better than you are accustomed to; your sleeping-room will be kept comfortably warm in all weathers; you will be provided with clothing better than you usually wear; you will have a sufficiency of excellent food; expensive officials will be paid to take charge of you; selected medical men will be retained to attend to your health; a chaplain (of your own persuasion) will minister to your spiritual needs and a librarian will supply you with books. And all this will be paid for by the industrious men whom you live by robbing. In short, from the moment that you adopt crime as a profession, we shall pay all your expenses, whether you are in prison or at large.' Such is the attitude of society; and I repeat it is that of a community of madmen. ~ Humphrey Challoner

The term “allopathic” was coined by a German physician named Samuel Hahnemann in the 19th century. It is derived from the two Greek words, “allos” meaning “opposite” and “pathos,” meaning “disease.” Hahnemann was a homeopathic physician (a type of Wholistic medicine), and he came up with this term to describe and separate himself and the members of his profession from the MDs of his time that espoused the use of dangerous and harmful medical treatments such as blood-letting, and the use of large doses of toxic substances, like mercury. Modern day MDs are not so happy with the term “allopath,” and will go out of their way to try to convince you that what they do is practice “Medicine,” - that they in fact are the sole proprietors of the entire medical field. But they are not. What they do is just ONE PIECE of the medical pie. “Allopathic” is an entirely appropriate eponym for what MDs do, and Hahnemann should be applauded for his insight.

[A]t least since the late nineteenth century when the primary role in categorising sexual behaviour and naming what is ‘normal’ and what is ‘perverse’ passed, in most industrial societies, from the religious to the medical and scientific professions, we have lived with the notion of distinct categories of people labelled ‘homosexual’ and ‘heterosexual’. (The category ‘homosexual’ was coined by the Viennese writer Karol Benkert in 1869, ‘heterosexual’ emerging somewhat later.) Since that time, new discourses have tried to establish the male ‘homosexual’ as a distinct type of person - as opposed to same-sex attraction or same-sex acts being seen as a potential in everyone. As Peter Tatchell [‘It’s Just a Phase: Why Homosexuality is Doomed’, in Simpson (ed.), Anti-Gay, London: Cassell. 1996] puts it, ‘prior to that time … there were only homosexual acts, not homosexual people … [For] the medieval Catholic Church … homosexuality was not … the special sin of a unique class of people but a dangerous temptation to which any mortal might succumb. This doctrine implicitly conceded the attractiveness of same-sex desire, and unwittingly acknowledged its pervasive, universal potential

A common problem plagues people who try to design institutions without accounting for hidden motives. First they identify the key goals that the institution “should” achieve. Then they search for a design that best achieves these goals, given all the constraints that the institution must deal with. This task can be challenging enough, but even when the designers apparently succeed, they’re frequently puzzled and frustrated when others show little interest in adopting their solution. Often this is because they mistook professed motives for real motives, and thus solved the wrong problems. Savvy institution designers must therefore identify both the surface goals to which people give lip service and the hidden goals that people are also trying to achieve. Designers can then search for arrangements that actually achieve the deeper goals while also serving the surface goals—or at least giving the appearance of doing so. Unsurprisingly, this is a much harder design problem. But if we can learn to do it well, our solutions will less often meet the fate of puzzling disinterest. We should take a similar approach when reforming a preexisting institution by first asking ourselves, “What are this institution’s hidden functions, and how important are they?” Take education, for example. We may wish for schools that focus more on teaching than on testing. And yet, some amount of testing is vital to the economy, since employers need to know which workers to hire. So if we tried to cut too much from school’s testing function, we could be blindsided by resistance we don’t understand—because those who resist may not tell us the real reasons for their opposition. It’s only by understanding where the resistance is coming from that we have any hope of overcoming it. Not all hidden institutional functions are worth facilitating, however. Some involve quite wasteful signaling expenditures, and we might be better off if these institutions performed only their official, stated functions. Take medicine, for example. To the extent that we use medical spending to show how much we care (and are cared for), there are very few positive externalities. The caring function is mostly competitive and zero-sum, and—perhaps surprisingly—we could therefore improve collective welfare by taxing extraneous medical spending, or at least refusing to subsidize it. Don’t expect any politician to start pushing for healthcare taxes or cutbacks, of course, because for lawmakers, as for laypeople, the caring signals are what makes medicine so attractive. These kinds of hidden incentives, alongside traditional vested interests, are what often make large institutions so hard to reform. Thus there’s an element of hubris in any reform effort, but at least by taking accurate stock of an institution’s purposes, both overt and covert, we can hope to avoid common mistakes. “The curious task of economics,” wrote Friedrich Hayek, “is to demonstrate to men how little they really know about what they imagine they can design.”8

Astonishment: these women’s military professions—medical assistant, sniper, machine gunner, commander of an antiaircraft gun, sapper—and now they are accountants, lab technicians, museum guides, teachers…Discrepancy of the roles—here and there. Their memories are as if not about themselves, but some other girls. Now they are surprised at themselves. Before my eyes history “humanizes” itself, becomes like ordinary life. Acquires a different lighting. I’ve happened upon extraordinary storytellers. There are pages in their lives that can rival the best pages of the classics. The person sees herself so clearly from above—from heaven, and from below—from the ground. Before her is the whole path—up and down—from angel to beast. Remembering is not a passionate or dispassionate retelling of a reality that is no more, but a new birth of the past, when time goes in reverse. Above all it is creativity. As they narrate, people create, they “write” their life. Sometimes they also “write up” or “rewrite.” Here you have to be vigilant. On your guard. At the same time pain melts and destroys any falsehood. The temperature is too high! Simple people—nurses, cooks, laundresses—behave more sincerely, I became convinced of that…They, how shall I put it exactly, draw the words out of themselves and not from newspapers and books they have read—not from others. But only from their own sufferings and experiences. The feelings and language of educated people, strange as it may be, are often more subject to the working of time. Its general encrypting. They are infected by secondary knowledge. By myths. Often I have to go for a long time, by various roundabout ways, in order to hear a story of a “woman’s,” not a “man’s” war: not about how we retreated, how we advanced, at which sector of the front…It takes not one meeting, but many sessions. Like a persistent portrait painter. I sit for a long time, sometimes a whole day, in an unknown house or apartment. We drink tea, try on the recently bought blouses, discuss hairstyles and recipes. Look at photos of the grandchildren together. And then…After a certain time, you never know when or why, suddenly comes this long-awaited moment, when the person departs from the canon—plaster and reinforced concrete, like our monuments—and goes on to herself. Into herself. Begins to remember not the war but her youth. A piece of her life…I must seize that moment. Not miss it! But often, after a long day, filled with words, facts, tears, only one phrase remains in my memory (but what a phrase!): “I was so young when I left for the front, I even grew during the war.” I keep it in my notebook, although I have dozens of yards of tape in my tape recorder. Four or five cassettes… What helps me? That we are used to living together. Communally. We are communal people. With us everything is in common—both happiness and tears. We know how to suffer and how to tell about our suffering. Suffering justifies our hard and ungainly life.