Medical Institution Quotes

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

The problem with medicine and the institutions it has spawned for the care of the sick and the old is not that they have had an incorrect view of what makes life significant. The problem is that they have had almost no view at all. Medicine’s focus is narrow. Medical professionals concentrate on repair of health, not sustenance of the soul. Yet—and this is the painful paradox—we have decided that they should be the ones who largely define how we live in our waning days.

With savages, the weak in body or mind are soon eliminated; and those that survive commonly exhibit a vigorous state of health. We civilised men, on the other hand, do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick; we institute poor-laws; and our medical men exert their utmost skill to save the life of every one to the last moment. There is reason to believe that vaccination has preserved thousands, who from a weak constitution would formerly have succumbed to small-pox. Thus the weak members of civilised societies propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man himself, hardly any one is so ignorant as to allow his worst animals to breed. The aid which we feel impelled to give to the helpless is mainly an incidental result of the instinct of sympathy, which was originally acquired as part of the social instincts, but subsequently rendered, in the manner previously indicated, more tender and more widely diffused. Nor could we check our sympathy, if so urged by hard reason, without deterioration in the noblest part of our nature. The surgeon may harden himself whilst performing an operation, for he knows that he is acting for the good of his patient; but if we were intentionally to neglect the weak and helpless, it could only be for a contingent benefit, with a certain and great present evil. Hence we must bear without complaining the undoubtedly bad effects of the weak surviving and propagating their kind; but there appears to be at least one check in steady action, namely the weaker and inferior members of society not marrying so freely as the sound; and this check might be indefinitely increased, though this is more to be hoped for than expected, by the weak in body or mind refraining from marriage.

Institutions are not pretty. Show me a pretty government. Healing is wonderful, but the American Medical Association? Learning is wonderful, but universities? The same is true for religion... religion is institutionalized spirituality. — Mother Jones November/December 1997.

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.

Let's be clear. The debate over health care in this country is not a debate about medical treatment or the best way to prevent disease. It is a debate about economics and class politics. Either we maintain a profit-driven health care system whose main function is to enrich certain individuals and institutions, or we develop a nonprofit, cost-effective system that provides quality health care for all people as a right of citizenship.

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.

elderly are left with a controlled and supervised institutional existence, a medically designed answer to unfixable problems, a life designed to be safe but empty of anything they care about.

This (...) had made me aware for the first time of the well-disguised myth that they and the academic institutions they represent are bastions of a free exchange of ideas. They are -but only of those ideas that don't 'rock the boat', that refrain from challenging hallowed taboos.

Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.

Nelson-Rees had since been hired by the National Cancer Institute to help stop the contamination problem. He would become known as a vigilante who published “HeLa Hit Lists” in Science, listing any contaminated lines he found, along with the names of researchers who’d given him the cells. He didn’t warn researchers when he found that their cells had been contaminated with HeLa; he just published their names, the equivalent of having a scarlet H pasted on your lab door.

What worries me most about the proposals for legalized assisted suicide is their veneer of beneficence—the medical determination that for a given individual, suicide is reasonable or right. It is not about autonomy but about nondisabled people telling us what’s good for us. In the discussion that follows, I argue that choice is illusory in a context of pervasive inequality. Choices are structured by oppression. We shouldn’t offer assistance with suicide until we all have the assistance we need to get out of bed in the morning and live a good life. Common causes of suicidality—dependence, institutional confinement, being a burden—are entirely curable.

How did we forget these lessons from the past? How did we go from knowing that the best athletes in the ancient Greek Olympics must consume a plant-based diet to fearing that vegetarians don’t get enough protein? How did we get to a place where the healers of our society, our doctors, know little, if anything, about nutrition; where our medical institutions denigrate the subject; where using prescription drugs and going to hospitals is the third leading cause of death? How did we get to a place where advocating a plant-based diet can jeopardize a professional career, where scientists spend more time mastering nature than respecting it? How did we get to a place where the companies that profit from our sickness are the ones telling us how to be healthy; where the companies that profit from our food choices are the ones telling us what to eat; where the public’s hard-earned money is being spent by the government to boost the drug industry’s profits; and where there is more distrust than trust of our government’s policies on foods, drugs and health? How did we get to a place where Americans are so confused about what is healthy that they no longer care?

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

Parsons argued that medicine was a social institution that regulated social deviance through the provision of medical diagnoses for nonconforming behavior. Medicine was, in this understanding, engaged in social control.

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.

Oil companies start every war around the world, insurance companies, the medical field, pharmaceutical companies are partners in crime. Financial institution collect all that the little man earned in the past 10 years and the AI will end humanity once and for all

In 1999 the RAND Corporation published a report (the first and, so far, last of its kind) with a “conservative estimate” that more than 307 million tissue samples from more than 178 million people were stored in the United States alone. This number, the report said, was increasing by more than 20 million samples each year. The samples come from routine medical procedures, tests, operations, clinical trials, and research donations. They sit in lab freezers, on shelves, or in industrial vats of liquid nitrogen. They’re stored at military facilities, the FBI, and the National Institutes of Health.

In research supported by the National Institutes of Health, my colleagues and I have shown that ten weeks of yoga practice markedly reduced the PTSD symptoms of patients who had failed to respond to any medication or to any other treatment.

Three out of ten women in the United States have an abortion by the time they are forty-five years old. And women who need abortions get abortions, whether or not the procedure is legal or safe, according to the Guttmacher Institute. Blaming women who need abortions through slut-shaming is not only morally reprehensible, it also is medically irresponsible.

Doctors and health care institutions are complicit in the medicalization of poverty that encourages the creation of professional patients.

If the virus had arrived in a different sort of big city—more loosely governed, full of poor people, lacking first-rate medical institutions—it might have escaped containment and burned through a

The riot was about the police doing what they constantly did: indiscriminately harassing us. The police represented every institution of America that night: religion, media, medical, legal, and even our families, most of whom had been keeping us in our place. We were tired of it. And as far as we knew, Judy Garland had nothing to do

Meth users include men and women of every class, race, and background. Though the current epidemic has its roots in motorcycle gangs and lower-class rural and suburban neighborhoods, meth, as Newsweek reported in a 2005 cover story, has “marched across the country and up the socioeconomic ladder.” Now, “the most likely people and the most unlikely people take methamphetamine,” according to Frank Vocci, director of the Division of Pharmacotherapies and Medical Consequences of Drug Abuse at the National Institute on Drug Abuse (NIDA).

But no one is quite as good at ignoring the medical realities as a medical man

Any successful institution, bureaucracy, bank, business, medical, legal protects itself from change to it own eventual destruction.

We don’t need cryptocurrency, or even basic income, as much as we need institutions of sharing and free services like transit, medical care, education, food and housing.

Depression, we are told over and over again, is a brain disease, a chemical imbalance that can be adjusted by antidepressant medication. In an informational brochure issued to inform the public about depression, the US National Institute for Mental Health tells people that 'depressive illnesses are disorders of the brain' and adds that 'important neurotransmitters - chemicals that brain cells use to communicate - appear to be out of balance'. This view is so widespread that it was even proffered by the editors of PLoS [Public Library of Science] Medicine in their summary that accompanied our article. 'Depression,' they wrote, 'is a serious medical illness caused by imbalances in the brain chemicals that regulate mood', and they went on to say that antidepressants are supposed to work by correcting these imbalances. The editors wrote their comment on chemical imbalances as if it were an established fact, and this is also how it is presented by drug companies. Actually, it is not. Instead, even its proponents have to admit that it is a controversial hypothesis that has not yet been proven. Not only is the chemical-imbalance hypothesis unproven, but I will argue that it is about as close as a theory gets in science to being dis-proven by the evidence.

Every institution that impacts your health makes more money when you are sick and less when you are healthy—from hospitals to pharma to medical schools, and even insurance companies.

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.

Regardless of whether one subscribes to the aims of the four movements whose stories we have told, there is much to appreciate about them as movements. They have overcome schisms; disbandment; leadership scandals; and/or the deaths of their founders. They have developed a highly innovative strategy—bypassing the state—to overcome the obstacles that their ideological strictness; ambitious agendas; and reluctance to compromise present. They have shown a strong entrepreneurial spirit in building effective social service agencies, medical facilities, schools, and businesses that often put the state’s efforts to shame. While they are not the Christian militias, al-Qaeda cells, or Jewish extremist groups whose terrorism has attracted much attention, the Muslim Brotherhood, Shas, Comunione e Liberazione, and the Salvation Army, with their strategy of rebuilding society, one institution at a time, may well prove more successful in sacralizing their societies than movements that use violence.

In the United States, no government, institution, or philanthropist even began to approach a similar level of support. As the Hopkins medical school was opening, American theological schools enjoyed endowments of $18 million, while medical school endowments totaled $500,000.

The riot was about the police doing what they constantly did: indiscriminately harassing us. The police represented every institution of America that night: religion, media, medical, legal, and even our families, most of whom had been keeping us in our place. We were tired of it.

The first gas chambers were constructed in 1939, to implement a Hitler decree dated September 1 of that year, which said that “incurably sick persons should be granted a mercy death.” (It was probably this “medical” origin of gassing that inspired Dr. Servatius’s amazing conviction that killing by gas must be regarded as “a medical matter.” ) The idea itself was considerably older. As early as 1935, Hitler had told his Reich Medical Leader Gerhard Wagner that “if war came, he would take up and carry out this question of euthanasia, because it was easier to do so in wartime.” The decree was immediately carried out in respect to the mentally sick, and between December, 1939, and August, 1941, about fifty thousand Germans were killed with carbon-monoxide gas in institutions where the death rooms were disguised exactly as they later were in Auschwitz—as shower rooms and bathrooms.

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.

Man's consciously lived fragility, individuality and relatedness make the experience of pain, of sickness and of death an integral part of his life. The ability to cope with this trio autonomously is fundamental to his health. As he becomes dependent on the management of his intimacy, he renounces his autonomy and his health must decline.

I'm Dr. Ethan Kane, director of the Hauer Institute. My senior medical staff joins me in welcoming all of you to Maryland and to Liberty General Hospital. Think of it! You've been chosen to make an extraordinary journey with us. You'll be making medical history, making some very good money as well, and this will be the best experience you've ever had. I guarantee it!

If the virus had arrived in a different sort of big city—more loosely governed, full of poor people, lacking first-rate medical institutions—it might have escaped containment and burned through a much larger segment of humanity. One further factor, possibly the most crucial, was inherent to the way SARS-CoV affects the human body: Symptoms tend to appear in a person before, rather than after, that person becomes highly infectious. The headache, the fever, and the chills—maybe even the cough—precede the major discharge of virus toward other people. Even among some of the superspreaders, in 2003, this seems to have been true. That order of events allowed many SARS cases to be recognized, hospitalized, and placed in isolation before they hit their peak of infectivity.

People who suffer oppression for their bodies, such as ethnic minorities, women, and the disabled, don't have the luxury to identify out of it. Yet, our institutions continue to promote the belief that the most oppressed group in history consists of healthy and often privileged people - such as white middle class men - who are self identifying into oppressed groups using the phrase 'born in the wrong body'. Thanks to not suffering the same limitations experienced by groups they wish to be part of, they exert immense influence on the regulators and these communities, where they position themselves as leaders and spokespeople. They are then redefining the aims and priorities of these groups and preventing genuine members from freely discussing issues that affect them.

The IRF had just been completed, after nine years of construction. The facility is part of the National Institute of Allergy and Infectious Diseases, which in turn is a part of the National Institutes of Health, or NIH. The IRF’s mission is to develop experimental drugs and vaccines, called medical countermeasures, that could defeat lethal emerging viruses and advanced biological weapons.

When we think of an institution, we can usually see it as embodied in a building: the Vatican, the Pentagon, the Sorbonne, the Treasury, the Massachusetts Institute of Technology, the Kremlin, the Supreme Court. What we cannot see, until we become close students of the institution, are the ways in which power is maintained and transferred behind the walls and beneath the domes, the invisible understandings which guarantee that it shall reside in certain hands but not in others, that information shall be transmitted to this one but not to that one, the hidden collusions and connections with other institutions of which it is supposedly independent. When we think of the institution of motherhood, no symbolic architecture comes to mind, no visible embodiment of authority, power, or of potential or actual violence. Motherhood calls to mind the home, and we like to believe that the home is a private place. Perhaps we imagine row upon row of backyards, behind suburban or tenement houses, in each of which a woman hangs out the wash, or runs to pick up a tear-streaked two-year-old; or thousands of kitchens, in each of which children are being fed and sent off to school. Or we think of the house of our childhood, the woman who mothered us, or of ourselves. We do not think of the laws which determine how we got to these places, the penalties imposed on those of us who have tried to live our lives according to a different plan, the art which depicts us in an unnatural serenity or resignation, the medical establishment which has robbed so many women of the act of giving birth, the experts—almost all male—who have told us how, as mothers, we should behave and feel. We do not think of the Marxist intellectuals arguing as to whether we produce “surplus value” in a day of washing clothes, cooking food, and caring for children, or the psychoanalysts who are certain that the work of motherhood suits us by nature. We do not think of the power stolen from us and the power withheld from us, in the name of the institution of motherhood.

Some encouraging studies suggest that the answer may be yes. Dr. Isaac Marks, from the Institute of Psychiatry at the University of London, has shown that many individuals can overcome anxiety disorders using CBT techniques without face-to-face psychotherapy or medications. I’m hopeful that this book will prove just as effective for people with anxiety as Feeling Good has been for people struggling with depression. However, no

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.

Thomas Insel, the former director of the National Institute of Mental Health, has estimated that mental illness costs taxpayers $444 billion a year. Two-thirds of that total is eaten up by disability payments and lost productivity. Only a third is spent on medical care. “The way we pay for mental health today is the most expensive way possible,” Insel has said. “We don’t provide support early, so we end up paying for lifelong support.

[ Dr. Lois Jolyon West was cleared at Top Secret for his work on MKULTRA. ] Dr. Michael Persinger [235], another FSMF Board Member, is the author of a paper entitled “Elicitation of 'Childhood Memories' in Hypnosis-Like Settings Is Associated With Complex Partial Epileptic-Like Signs For Women But Not for Men: the False Memory Syndrome.” In the paper Perceptual and Motor Skills,In the paper, Dr. Persinger writes: On the day of the experiment each subject (not more than two were tested per day) was asked to sit quietly in an acoustic chamber and was told that the procedure was an experiment in relaxation. The subject wore goggles and a modified motorcycle helmet through which 10-milligauss (1 microTesla) magnetic fields were applied through the temporal plane. Except for a weak red (photographic developing) light, the room was dark. Dr. Persinger's research on the ability of magnetic fields to facilitate the creation of false memories and altered states of consciousness is apparently funded by the Defense Intelligence Agency through the project cryptonym SLEEPING BEAUTY. Freedom of Information Act requests concerning SLEEPING BEAUTY with a number of different intelligence agencies including the CIA and DEA has yielded denial that such a program exists. Certainly, such work would be of direct interest to BLUEBIRD, ARTICHOKE, MKULTRA and other non-lethal weapons programs. Schnabel [280] lists Dr. Persinger as an Interview Source in his book on remote viewing operations conducted under Stargate, Grill Flame and other cryptonyms at Fort Meade and on contract to the Stanford Research Institute. Schnabel states (p. 220) that, “As one of the Pentagon's top scientists, Vorona was privy to some of the strangest, most secret research projects ever conceived. Grill Flame was just one. Another was code-named Sleeping Beauty; it was a Defense Department study of remote microwave mind-influencing techniques ... [...] It appears from Schnabel's well-documented investigations that Sleeping Beauty is a real, but still classified mind control program. Schnabel [280] lists Dr. West as an Interview Source and says that West was a, “Member of medical oversight board for Science Applications International Corp. remote-viewing research in early 1990s.

Ils jouent avec votre vie entière comme avec leurs médicaments et vous font revenir une semaine, trois mois ou trois ans après votre maladie, pour une dépression, un suicide, pour un de ces troubles «indéfinissable» provoqués par leur première erreur. [They play with your whole life as they do with their medications, and make you come back a week, three months, or three years after your illness, for depression, attempted suicide, for one of those 'indefinable' problems caused by their initial failure.]

The establishment of medical studies in the university (as opposed to some other possible institutional home) created a linkage between medicine and other branches of knowledge that profoundly shaped the development of medicine. Specifically, a degree in the faculty of arts came to be a typical (if not quite universal) prerequisite for medical studies; and this meant that medical students came equipped with the logical and philosophical tools that would transform medicine (for better or for worse) into a rigorous, scholastic enterprise.

The name of the lesson is “Look What We Can Do to You Any Time We Fucking Want.” The point of the lesson is self-explanatory.The USA taught the world this lesson when it nuked Hiroshima and Nagasaki. GloboCap (and the US military) taught it again when they invaded Iraq and destabilized the entire Greater Middle East. It is regularly taught in penitentiaries when the prisoners start to get a little too unruly and remember that they outnumber the guards. That’s where the “lockdown” concept originated. It isn’t medical terminology. It is penal institution terminology.

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.

Every few decades a newspaper report about embezzlement or physical abuse at the school initiated an investigation by the state. In their wake came prohibitions against 'spanking,' and the use of dark cells and sweatboxes. The administration instituted a stricter accounting of school supplies, which had a tendency to disappear. The parole of students to local families and businesses was terminated and the medical staff increased... It had been years since there were any allegations against Nickel. On this occasion the school was merely another item on a long list of government facilities due a once-over.

Everything I thought I understood about disease research, drug development, and the delivery of clinical care has been turned on its head. This isn’t science or medicine as I had come to know them but rather a parade of psychogenic bias, neglect, bad science, flawed public policy, and the political agendas of powerful people and institutions that have sentenced ME patients to the medical equivalent of the most squalid slum in the poorest country on earth. The political decisions taken over the last thirty years have polluted research, perverted clinical care, and shipwrecked ME patients with a life-threatening dose of stigma, disbelief and medically induced harm.

Animals, including people, fight harder to prevent losses than to achieve gains. In the world of territorial animals, this principle explains the success of defenders. A biologist observed that “when a territory holder is challenged by a rival, the owner almost always wins the contest—usually within a matter of seconds.” In human affairs, the same simple rule explains much of what happens when institutions attempt to reform themselves, in “reorganizations” and “restructuring” of companies, and in efforts to rationalize a bureaucracy, simplify the tax code, or reduce medical costs. As initially conceived, plans for reform almost always produce many winners and some losers while achieving an overall improvement. If the affected parties have any political influence, however, potential losers will be more active and determined than potential winners; the outcome will be biased in their favor and inevitably more expensive and less effective than initially planned. Reforms commonly include grandfather clauses that protect current stake-holders—for example, when the existing workforce is reduced by attrition rather than by dismissals, or when cuts in salaries and benefits apply only to future workers. Loss aversion is a powerful conservative force that favors minimal changes from the status quo in the lives of both institutions and individuals.

This was what he taught at the Collège de France. And in the entire neighborhood, in all the nearby Faculties, in the literature, law, history and philosophy courses, at the Institute and at the Palais de Justice, in the buses, the métros, in all the government offices, sensible men, normal men, active men, worthy, wholesome, strong men, triumphed. Avoiding the shops filled with pretty things, the women trotting briskly along, the café waiters, the medical students, the traffic policemen, the clerks from notary offices, Rimbaud or Proust, having been torn from life, cast out from life and deprived of support, were probably wandering aimlessly through the streets, or dozing away, their heads resting on their chests, in some dusty public square.

Then take a gander at Hollywood stars John Wayne and Rita Hayworth back when there was no such thing as white guilt—back in the “bad old days” when there was no institutional culture of apology. In fact, look at nearly any white person in photos prior to the 1960s and tell me they don’t look more robust, dignified, and full of life than most welfare-siphoning, medication-gobbling, self-loathing, guilt-wracked, demoralized, virtue-signaling white folks these days. People look better when they’re on the attack than when they’re in retreat. And that’s why most white people don’t look very good at all these days. Nonwhites have a legitimate reason to fear an end of white self-loathing. When white people don’t hate themselves, they end up doing something horrible—like ruling the world.

In the late twentieth century democracies usually outperformed dictatorships because democracies were better at data-processing. Democracy diffuses the power to process information and make decisions among many people and institutions, whereas dictatorship concentrates information and power in one place. Given twentieth-century technology, it was inefficient to concentrate too much information and power in one place. Nobody had the ability to process all the information fast enough and make the right decisions. This is part of the reason why the Soviet Union made far worse decisions than the United States, and why the Soviet economy lagged far behind the American economy. However, soon AI might swing the pendulum in the opposite direction. AI makes it possible to process enormous amounts of information centrally. Indeed, AI might make centralised systems far more efficient than diffused systems, because machine learning works better the more information it can analyse. If you concentrate all the information relating to a billion people in one database, disregarding all privacy concerns, you can train much better algorithms than if you respect individual privacy and have in your database only partial information on a million people. For example, if an authoritarian government orders all its citizens to have their DNA scanned and to share all their medical data with some central authority, it would gain an immense advantage in genetics and medical research over societies in which medical data is strictly private. The main handicap of authoritarian regimes in the twentieth century – the attempt to concentrate all information in one place – might become their decisive advantage in the twenty-first century.

In the late twentieth century democracies usually outperformed dictatorships because democracies were better at data-processing. Democracy diffuses the power to process information and make decisions among many people and institutions, whereas dictatorship concentrates information and power in one place. Given twentieth-century technology, it was inefficient to concentrate too much information and power in one place. Nobody had the ability to process all the information fast enough and make the right decisions. This is part of the reason why the Soviet Union made far worse decisions than the United States, and why the Soviet economy lagged far behind the American economy. “However, soon AI might swing the pendulum in the opposite direction. AI makes it possible to process enormous amounts of information centrally. Indeed, AI might make centralised systems far more efficient than diffused systems, because machine learning works better the more information it can analyse. If you concentrate all the information relating to a billion people in one database, disregarding all privacy concerns, you can train much better algorithms than if you respect individual privacy and have in your database only partial information on a million people. For example, if an authoritarian government orders all its citizens to have their DNA scanned and to share all their medical data with some central authority, it would gain an immense advantage in genetics and medical research over societies in which medical data is strictly private. The main handicap of authoritarian regimes in the twentieth century – the attempt to concentrate all information in one place – might become their decisive advantage in the twenty-first century.

There was a time when the public had an unquestionable faith in biomedicine and the practitioners who translated it into everyday patient care—and physicians believed that the public's trust was justified based on their educational qualifications and training. But today, many patients believe that individual clinicians must earn their trust, just as a close relative has earned it through shared experience. ...Gallop polling over the last several decades that demonstrates how much the public's confidence in most US institutions has deteriorated. Confidence in the medical system in particular fell from 80% in 1975 to 37% in 2015. Statistics from the General Social Survey confirm this troubling trend. Baron and Berinsky explain the historical reasons for this shift in attitudes, but the more pressing question is: How can individual clinicians, and the profession as a whole, regain the patients' trust? 

In the horrible places, the battle for control escalates until you get tied down or locked into your Geri-chair or chemically subdued with psychotropic medications. In the nice ones, a staff member cracks a joke, wags an affectionate finger, and takes your brownie stash away. In almost none does anyone sit down with you and try to figure out what living a life really means to you under the circumstances, let alone help you make a home where that life becomes possible. This is the consequence of a society that faces the final phase of the human life cycle by trying not to think about it. We end up with institutions that address any number of societal goals—from freeing up hospital beds to taking burdens off families’ hands to coping with poverty among the elderly—but never the goal that matters to the people who reside in them: how to make life worth living when we’re weak and frail and can’t fend for ourselves anymore.

Discouraging cooperation and common purpose. Rewarding individuals for measured performance diminishes the sense of common purpose as well as the social relationships that provide the unmeasureable motivation for cooperation and institutional effectiveness.7 Reward based on measured performance tends to promote not cooperation but competition. If the individuals or units respond to the incentives created, rather than aiding, assisting, and advising one another, they strive to maximize their own metrics, ignoring, or even sabotaging, their fellows. As Donald Berwick, a leading medical reformer, has recounted, One hospital CEO described to me his system of profit-center management, in which middle management bonuses depended on local budget performance. I asked him if one of his managers would transfer resources from his department to another’s if it would help the organization as a whole. “Yes,” the CEO answered honestly, “if he were crazy.

Lt. Gen. Zinni has distilled his experiences in a talk on “twenty lessons learned”that feels like a modern appendix to the Small Wars Manual. The earlier you go in, the better, he argues. Start planning as early as possible, and coordinate it with organizations like the United Nations and private relief groups. Assess the differences between your views of the situation and theirs. Coordinate everything, but decentralize execution. Know the culture. “Who makes decisions in this culture? What is the power of religious leaders? Of political people? Of professionals?”Zinni argues that this is probably where the American military fails most often, as it unconsciously seeks the levers of power that exist in its own society. “Truly, the decision makers are at the back of the tent. You have to find them.”Restart a key institution, probably the police, as soon as possible. But don’t offer well-intentioned help, such as extensive medical care, that you can’t sustain. Don’t set high expectations. “Don’t make enemies, but if you do, don’t treat them gently.

The problem with medicine and the institutions it has spawned for the care of the sick and the old is not that they have had an incorrect view of what makes life significant. The problem is that they have had almost no view at all. Medicine’s focus is narrow. Medical professionals concentrate on repair of health, not sustenance of the soul. Yet—and this is the painful paradox—we have decided that they should be the ones who largely define how we live in our waning days. For more than half a century now, we have treated the trials of sickness, aging, and mortality as medical concerns. It’s been an experiment in social engineering, putting our fates in the hands of people valued more for their technical prowess than for their understanding of human needs. That experiment has failed. If safety and protection were all we sought in life, perhaps we could conclude differently. But because we seek a life of worth and purpose, and yet are routinely denied the conditions that might make it possible, there is no other way to see what modern society has done.

How many times we hear or read of reflections upon the abnormal condition of women, and upon what they ought to be. But these are only vain words. The education of women results from the real and not imaginary view which the world entertains of women’s vocation. According to this view, the condition of women consists in procuring pleasure and it is to that end that her education is directed. From her infancy she is taught only those things that are calculated to increase her charm. Every young girl is accustomed to think only of that. As the serfs were brought up solely to please their masters, so woman is brought up to attract men. It cannot be otherwise. But you will say, perhaps, that that applies only to young girls who are badly brought up, but that there is another education, an education that is serious, in the schools, an education in the dead languages, an education in the institutions of midwifery, an education in medical courses, and in other courses. It is false. Every sort of feminine education has for its sole object the attraction of men.

There is no one disabled future. But in mine, there is guaranteed income, housing, access, food, water, and education for all—or money has been abolished. I get paid to write from my bed. The births of disabled, Autistic, Mad, Neurodivergent, Deaf, and sick kids are celebrated, and there are memorials and healing and reparation sites on every psych ward, institution, nursing home, youth lockup, and “autistic treatment center” where our people have been locked up and abused. Anyone who needs care gets it, with respect and autonomy, not abuse. Caregivers are paid well for the work we do and are often disabled ourselves. Disabled folks are the ones teaching medical school students about our bodies. Schools have been taken apart and remade so that there’s not one idea of “smart” and “stupid,” but many ways of learning. There is a disability justice section in every bookstore and a million examples of sick and disabled and Deaf and autistic and Mad folks thriving. I have a really sick lipstick-red spiral ramp curving around my house. Because it’s beautiful. Because I want it. Because I get to live free. -LEAH

Chronic stress in infancy and early childhood has been identified as a major contributor to adult health problems. In 2009, Jack Shonkoff and colleagues published a major review in the Journal of the American Medical Association that stated that "adult disease prevention begins with reducing early toxic stress." Considering the state of American's health, this is something we should take quite seriously. A recent report from the Institute of Medicine (2013) noted the following: "For many years, Americans have been dying at younger ages than people in almost all other high-income countries. This disadvantage has been getting worse for three decades, especially among women. Not only are their lives shorter, but Americans also have a longstanding pattern of poorer health that is strikingly consistent and pervasive over the life course." One way we can improve the health of the next generation is to challenge the hegemony of the cry-it-out advocates. We need to stand by the others we serve as they make the decision to defy cultural norms and respond to their babies. The health of the next generation depends on it.

IS CARDIO BEST BEFORE OR AFTER LIFTING? NEITHER! Doing cardio right before or after lifting can seriously hinder muscle and strength gains. Why? Researchers from RMIT University worked with well–trained athletes in 2009 and found that “combining resistance exercise and cardio in the same session may disrupt genes for anabolism.” In laymen’s terms, they found that combining endurance and resistance training sends “mixed signals” to the muscles37. Cardio before the resistance training suppressed anabolic hormones such as IGF–1 and MGF, and cardio after resistance training increased muscle tissue breakdown. Several other studies, such as those conducted by Children’s National Medical Center38, the Waikato Institute of Technology39, and the University of Jyvaskyla (Finland)40 , came to same conclusions: training for both endurance and strength simultaneously impairs your gains on both fronts. Training purely for strength or purely for endurance in a workout is far superior. Cardio before weightlifting also saps your energy and makes it much harder to train heavy, which in turn inhibits your muscle growth. So, how do you do it right?

if there is no proof that a depressed person has a chemical imbalance, and you choose nevertheless to put that person on a medication that will alter neurotransmitter levels in his or her brain, then in effect you are causing a chemical imbalance rather than curing one. According to Steven Hyman, a neuroscientist and former director of the National Institute of Mental Health, all psychotropic drugs cause “perturbations in neurotransmitter functions.” And this is Whitaker’s main point. We are subjecting millions of brains to drugs that change natural neurotransmission, sometimes radically, disturbing and upsetting the complex interplay inside our heads, clogging neural pathways with excess chemicals, and sometimes causing the entire brain, which is intricately interlinked, to malfunction in ways we do not yet understand. An unmedicated depressed patient does not have a known chemical imbalance in his brain, but once he ingests Prozac, he will. The drug crosses the blood-brain barrier and gets to work, jamming serotonin into the synaptic cleft. Whitaker explains the result this way: “Several weeks later the serotonergic pathway is operating in a decidedly abnormal manner.

We are not talking just about dollars and cents. We are talking about lives. Consider one chilling example: drug-resistant infections. As America’s breakthroughs in antibiotics recede into the past, bacteria are evolving to defeat current antibiotics. For more and more infections, we are plunging back into the pre-antibiotic era. In the United States alone, two million people are sickened and tens of thousands die each year from drug-resistant infections—mostly because private companies see little incentive to invest in the necessary research, and the federal government has failed to step in.87 Though federal funding for the National Institutes of Health ramped up in the mid-1990s, it has fallen precipitously since, cutting the share of young scientists with NIH grants in half in roughly six years.88 As one medical professor lamented recently: “In my daily work in both a university medical school and a public hospital, it’s a rare month that some bright young person doesn’t tell me they are quitting science because it’s too hard to get funded. . . . A decade or two from now, when an antibiotic-resistant bacteria or new strain of bird flu is ravaging humanity, that generation will no longer be around to lead the scientific charge on humanity’s behalf.”89

Narrow behaviourist thinking permeates political and social policy and medical practice, the childrearing advice dispensed by “parenting experts” and academic discourse. We keep trying to change people’s behaviours without a full understanding of how and why those behaviours arise. “Inner causes are not the proper domain of psychology,” writes Roy Wise, an expert on the psychology of addiction, and a prominent investigator in the National Institute on Drug Abuse in the U.S.A.3 This statement seems astonishing, coming from a psychologist. In reality, there can be no understanding of human beings, let alone of addicted human beings, without looking at “inner causes,” tricky as those causes can be to pin down at times. Behaviours, especially compulsive behaviours, are often the active representations of emotional states and of special kinds of brain functioning. As we have seen, the dominant emotional states and the brain patterns of human beings are shaped by their early environment. Throughout their lifetimes, they are in dynamic interaction with various social and emotional milieus. If we are to help addicts, we must strive to change not them but their environments. These are the only things we can change. Transformation of the addict must come from within and the best we can do is to encourage it. Fortunately, there is much that we can do.

Emotions also directly modulate the immune system. Studies at the U.S. National Cancer Institute found that natural killer (NK) cells, an important class of immune cells we have already met, are more active in breast cancer patients who are able to express anger, to adopt a fighting stance and who have more social support. NK cells mount an attack on malignant cells and are able to destroy them. These women had significantly less spread of their breast cancer, compared with those who exhibited a less assertive attitude or who had fewer nurturing social connections. The researchers found that emotional factors and social involvement were more important to survival than the degree of disease itself. Many studies, such as the one reported in The British Medical Journal article, fail to appreciate that stress is not only a question of external stimulus but also of individual response. It occurs in the real lives of real persons whose inborn temperament, life history, emotional patterns, physical and mental resources, and social and economic supports vary greatly. As already pointed out, there is no universal stressor. In most cases of breast cancer, the stresses are hidden and chronic. They stem from childhood experiences, early emotional programming and unconscious psychological coping styles. They accumulate over a lifetime to make someone susceptible to disease.

In The Descent of Man, Darwin says: With savages, the weak in body or mind are soon eliminated; and those that survive commonly exhibit a vigorous state of health. We civilized men, on the other hand, do our utmost to check the process of elimination; we build asylums for the imbecile, the maimed, and the sick; we institute poor laws; and our medical men exert their utmost skill to save the life of everyone to the last moment. There is reason to believe that vaccination has preserved thousands who from a weak constitution would formerly have succumbed to smallpox. Thus the weak members of civilized society propagate their kind. No one who has attended to the breeding of domestic animals will doubt that this must be highly injurious to the race of man. It is surprising how soon a want of care, or care wrongly directed, leads to the degeneration of a domestic race; but excepting in the case of man himself, hardly anyone is so ignorant as to allow his worst animals to breed. This is pure Malthus. So is the demurral: “[We could not] check our sympathy, even at the urging of hard reason, without deterioration in the noblest part of our nature … We must therefore bear the undoubtedly bad effects of the weak surviving and propagating their kind…” None of this is abstract or general or innocent of political history or implication. The Descent of Man (1871) is a late work which seems to be largely ignored by Darwinists now.

There were four ways out of Nickel. One: serve your time. A typical sentence fell between six months and two years, but the administration had the power to confer a legal discharge before then at its discretion. Good behavior was a trigger for a legal discharge, if a careful boy gathered enough merits for promotion to Ace. Whereupon he was released into the bosom of his family, who were very glad to have him back or else winced at the sight of his face bobbing up the walk, the start of another countdown to the next calamity. If you had family. If not, the state of Florida's child-welfare apparatus had assorted custodial remedies, some more pleasant than others. You could also serve time by aging out. The schools showed boys the door on their eighteenth birthday, quick hand-shake and pocket change...Boys arrived banged up in different ways before they got to Nickel and picked up more dents and damage during their term. Often graver missteps and more fierce institutions waited. Nickel boys were f***** before, during, and after their time at the school, if one were to characterize the general trajectory... Three: You could die. Of 'natural causes' even, if abetted by unhealthy conditions, malnutrition, and the pitiless constellation of negligence. In the summer of 1945, one young by died of heart failure while locked in a sweatbox, a popular corrective at that time, and the medical examiner called it natural causes.

The proof that the One Stone Solution is political lies in what women feel when they eat “too much”: guilt. Why should guilt be the operative emotion, and female fat be a moral issue articulated with words like good and bad? If our culture’s fixation on female fatness or thinness were about sex, it would be a private issue between a woman and her lover; if it were about health, between a woman and herself. Public debate would be far more hysterically focused on male fat than on female, since more men (40 percent) are medically overweight than women (32 percent) and too much fat is far more dangerous for men than for women. In fact, “there is very little evidence to support the claim that fatness causes poor health among women…. The results of recent studies have suggested that women may in fact live longer and be generally healthier if they weigh ten to fifteen percent above the life-insurance figures and they refrain from dieting,” asserts Radiance; when poor health is correlated to fatness in women, it is due to chronic dieting and the emotional stress of self-hatred. The National Institutes of Health studies that linked obesity to heart disease and stroke were based on male subjects; when a study of females was finally published in 1990, it showed that weight made only a fraction of the difference for women that it made for men. The film The Famine Within cites a sixteen-country study that fails to correlate fatness to ill health. Female fat is not in itself unhealthy.

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

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

At first glance the Bible appeared to be a collection of unrelated books of history, poetry, rituals, philosophy, biography, and prophecy held together only by a binder’s stitch and glue. But I only had to read Genesis 11 and 12 to realize that seemingly unrelated and different books of the Bible had a clear plot, a thread that tied together all the books, as well as the Old and the New Testaments. Sin had brought a curse upon all the nations of the earth. God called Abraham to follow him because he wanted to bless all the nations of the earth through Abraham’s descendants.6 It didn’t take long to realize that God’s desire to bless human beings begins in the very first chapter of Genesis and culminates in the last chapter of the last book with a grand vision of healing for all nations.7 The implication was obvious: The Bible was claiming that I should read it because it was written to bless my nation and me. The revelation that God wanted to bless my nation of India amazed me. I realized it was a prediction I could test. It would confirm or deny the Bible’s reliability. If the Bible is God’s word, then had he kept this word? Had he blessed “all the nations of the earth”? Had my country been blessed by the children of Abraham? If so, that would be a good reason for me, an Indian, to check out this book. My investigation of whether God had truly blessed India through the Bible yielded incredible discoveries: the university where I was studying, the municipality and democracy I lived in, the High Court behind my house and the legal system it represented, the modern Hindi that I spoke as my mother tongue, the secular newspaper for which I had begun to write, the army cantonment west of the road I lived on, the botanical garden to the east, the public library near our garden, the railway lines that intersected in my city, the medical system I depended on, the Agricultural Institute across town—all of these came to my city because some people took the Bible seriously.

By collecting data from the vast network of doctors across the globe, they added dozens of new compounds to the arsenal—all proven effective against COVID-19. Dr. Kory told me that he was deeply troubled that the extremely successful efforts by scores of front-line doctors to develop repurposed medicines to treat COVID received no support from any government in the entire world—only hostility—much of it orchestrated by Dr. Fauci and the US health agencies. The large universities that rely on hundreds of millions in annual funding from NIH were also antagonistic. “We didn’t have a single academic institution come up with a single protocol,” said Dr. McCullough. “They didn’t even try. Harvard, Johns Hopkins, Duke, you name it. Not a single medical center set up even a tent to try to treat patients and prevent hospitalization and death. There wasn’t an ounce of original research coming out of America available to fight COVID—other than vaccines.” All of these universities are deeply dependent on billions of dollars that they receive from NIH. As we shall see, these institutions live in terror of offending Anthony Fauci, and that fear paralyzed them in the midst of the pandemic. “Dr. Fauci refused to promote any of these interventions,” says Kory. “It’s not just that he made no effort to find effective off-the-shelf cures—he aggressively suppressed them.” Instead of supporting McCullough’s work, NIH and the other federal regulators began actively censoring information on this range of effective remedies. Doctors who attempted merely to open discussion about the potential benefits of early treatments for COVID found themselves heavily and inexplicably censored. Dr. Fauci worked with Facebook’s Mark Zuckerberg and other social media sites to muzzle discussion of any remedies. FDA sent a letter of warning that N-acetyle-L-cysteine (NAC) cannot be lawfully marketed as a dietary supplement, after decades of free access on health food shelves, and suppressed IV vitamin C, which the Chinese were using with extreme effectiveness.

The personal case histories were the most encouraging. A prominent Los Angeles public relations executive has been living with MM for fourteen years, rides horses, and has an altogether active life on drug maintenance. An Arizona man survived MM and with his wife set up a foundation and website for other families bewildered by the diagnosis. I learned, for the first time, that Frank McGee, host of the Today show from 1971 to 1974, suffered from MM and kept it from everyone despite his ever more gaunt appearance. When he died after putting in another full week on the air his producers and friends were stunned. Sam Walton, founder of Walmart, was another MM casualty, which led many to believe that he had established the high-profile multiple myeloma treatment center in Little Rock, Arkansas. This is a full-immersion process in which MM is the singular target under the commanding title of Myeloma Institute for Research and Therapy. There is a Walton auditorium on the institute’s University of Arkansas medical school campus, but the institute itself was founded by Bart Barlogie, a renowned MM specialist from the MD Anderson Cancer Center in Houston. The institute has an impressive record, running well ahead of the national average for survival for those who are dealing with MM. One number is especially notable. The institute has followed 1,070 patients for more than ten years, and 783 have never had a relapse of the disease. Sam Walton was treated by Dr. Barlogie at MD Anderson before the Little Rock institute was founded, but the connection ended there. Walton, who’d had an earlier struggle with leukemia, didn’t survive his encounter with multiple myeloma, dying in April 1992, a time when life expectancy for a man his age with this cancer was short. I was unaware of all of this when I was diagnosed. I took comfort in the repeated reassurances of specialists that great progress in treating MM with a new class of drugs, your own body’s reengineered immunology system, was rapidly improving chances of a longer survival than the published five to ten years. As I began to respond to treatment the favored and welcome line was, “You’re gonna die but from something else.

As adults, persons with ADHD will often exhibit a variety of characteristics such as the following: Anger management difficulties Avoidance of tasks that allow for little spontaneous movement Day dreaming Difficulty engaging in quiet, sedentary activities Feelings of restlessness Forgetfulness Frequent changes in employment Frequent interrupting or intruding on others Frequent shifts from one uncompleted activity to another Heightened distractibility Impaired concentration Relationship difficulties Speaking without thinking (Ramsay, 2015; Weyandt, 2007) These symptoms have the potential for significantly affecting a wide range of life activities, particularly employment opportunities. Yet medication, especially extended-release forms, coupled with psychotherapy, has proven to be beneficial for adolescents and adults with ADHD (National Institute of Mental Health, 2016).

The medical model of disability frames atypical bodies and minds as deviant, pathological, and defective, best understood and addressed in medical terms. In this framework, the proper approach to disability is to “‘treat’ the condition and the person with the condition rather than ‘treating' the social processes and policies that constrict disabled people's lives.” Although this framing of disability is called the “medical” model, it's important to note that its use isn't limited to doctors and other service providers; what characterizes the medical model isn't the position of the person (or institution) using it, but the positioning of disability as an exclusively medical problem and, especially, the conceptualization of such positioning as both objective fact and common sense.

Besides institutional and philosophical foundations for the Paris School, it is important to consider a major political factor—the French Revolution. A general feature of the revolution was that it provided an opportunity to wipe the slate clean of established authorities. In the field of medicine, this meant the demolition of medieval medical corporations and the reconstruction of the profession.

The US National Institutes of Health states: "There is a lot of overlap between the terms 'precision medicine' and 'personalized medicine.' According to the National Research Council, 'personalized medicine' is an older term with a meaning similar to 'precision medicine.' However, there was concern that the word 'personalized' could be misinterpreted to imply that treatments and preventions are being developed uniquely for each individual; in precision medicine, the focus is on identifying which approaches will be effective for which patients based on genetic, environmental, and lifestyle factors.

Prisons themselves could actually start preventing violence, rather than stimulating it, if we took everyone out of them, demolished the buildings, and replaced them with a new and different kind of institution — namely, a locked, secure residential college, whose purpose and functions would be educational and therapeutic, not punitive. It would make sense to organize such a facility as a therapeutic community, with a full range of treatments for substance abuse and any other medical and mental health services needed to help the individual heal the damage that deformed his character and stunted his humanity. If it seems utopian to replace prison with schools, let me remind you that prisons already are schools and always have been — except that they are schools in crime and violence, in humiliation, degradation, brutalization and exploitation, not in peace and love and dignity. I am merely suggesting that we replace one already existing type of school with another. Such a program would enable those who have been violent to adopt non-violent means for developing the feelings of self-esteem and self-respect, for being respected by others, and of being able to take legitimate and realistic pride in their skills and knowledge and achievements, which all human beings need if they are to be able to find alternatives to violent behavior when their self-esteem is threatened. It would also enable them to become employable and self-sufficient, and to make a productive contribution to society when they return to the community. But before that can happen, we will have to renounce our own urge to engage in violence — that is, punishment — and decide that we want to engage in educational and therapeutic endeavors instead, so as to facilitate maturation, development, and healing.

Medical Benefits of Fasting Here are a few medical benefits from an article from John Hopkins Health Review Spring Summer 2016. Mark Mattson is a professor of neuroscience at the Johns Hopkins School of Medicine and also serves as chief of the Laboratory of Neurosciences at the National Institute on Aging. According to the research conducted by him and others, cutting your energy intake by fasting several days a week might help your brain ward off neurodegenerative diseases like Alzheimer’s and Parkinson’s while at the same time improving memory and mood. Mattson explains that every time you eat, glucose is stored in your liver as glycogen, which takes about 10 to 12 hours to be depleted. After the glycogen is used up, your body starts burning fats, which are converted to ketone bodies, acidic chemicals used by neurons as energy. Ketones promote positive changes in the structure of synapses important for learning, memory, and overall brain health. But if you eat three meals a day with snacks between, your body doesn’t have the chance to deplete the glycogen stores in your liver, and the ketones aren’t produced.

George Winfield said with a sigh. “When I signed on to be medical examiner around here, I never realized how many bodies we’d have to haul in from out in the boonies. And I sure didn’t understand about the hours. Couldn’t you get your murderers to do their deeds in places that are a little more on the beaten path, Joanna? And it would be nice if it wasn’t almost always the middle of the night when it happens. How about instituting a rule that says all bodies are to be found and investigated during normal office hours only?

If such a destination has indeed been chosen for us, it is obvious that ecology's rational deities will be powerless against the throwing of technology and energy into the struggle for an unpredictable goal, in a sort of Great Game whose rules are unknown to us. Even now we have no protection against the perverse effects of security, control and crime-prevention measures. We already know to what dangerous extremities we are led by prophylaxis in every sphere: social, medical, economic or political. In the name of the highest possible degree of security, an endemic terror may well be instituted that is in every way as dangerous as the epidemic threat of catastrophe. One thing is certain: in view of the complexity of the initial conditions and the potential reversibility of all the effects, we should entertain no illusions about the effectiveness of any kind of rational intervention. In the face of a process which so far surpasses the individual or collective will of the players, we have no choice but to accept that any distinction between good and evil (and by extension here any possibility of assessing the 'right level' of technological development) can have the slightest validity only within the tiny marginal sphere contributed by our rational model. Inside these bounds, ethical reflection and practical determinations are feasible; beyond them, at the level of the overall process which we have ourselves set in motion, but which from now on marches on independently of us with the ineluctability of a natural catastrophe, there reigns - for better or worse - the inseparability of good and evil, and hence the impossibility of mobilizing the one without the other. This is, properly speaking, the theorem of the accursed share. There is no point whatsoever in wondering whether things ought to be thus: they simply are thus, and to fail to acknowledge it is to fall utterly prey to illusion. None of this invalidates whatever may be possible in the ethical, ecological or economic sphere of our life - but it does totally relativize the impact of such efforts upon the symbolic level, which is the level of destiny.

Despite the ubiquity of government-organized trans pageants in the Philippines, trans people themselves are not politically recognized. We are culturally visible but legally erased. To this day, trans Filipinas have M gender markers on their documents and cannot change their names in court. We don't have robust antidiscrimination protections. No amount of pageant glory can make up for the fact that our government still doesn't see and treat trans people as full citizens able to participate in society as we truly are. In a country of over 100 million people, only a few dozen certified endocrinologists offer gender-affirming care. Growing up, I relied on other trans people to find hormones, figuring out the right dosages through hearsay, transitioning entirely without proper medical supervision. There was no other choice back then - and for many today, DIY is still the only option. My community is littered with stories of injections gone horribly wrong. Even worse, when someone dies from an overdose or an unsupervised medical treatment, it's shrugged off as a sad fact of life. 'That's what happens,' the emergency techs will say, our lives stripped of value by the very institutions that ought to care for us. I will never forget when one of my Garcia clan sisters succumbed to death from a botched medical procedure, a victim of all the intersecting forces trans Filipinas have to navigate to get treatment.

The initial proceedings and judgment throw into sharp focus how a clinical service that had been running for thirty years, referring young people for medical treatments about which little is known (in terms of long-term side effects at least), had collected next to no data.

Cancer and tuberculosis do not matter to our so-called global health institutions, because COVID-19 was quickly tackled and the old diseases remain intact, as if they did not exist at all.

Dr. Sarah Jackson says that Black women’s sexuality and motherhood have been part of public discourse since slavery, when our reproduction was an integral part of the economy, like the livestock that kept the agricultural engine going.12 People were as inclined to talk about Black women birthing babies as they were cows bearing calves. And, like those cows, Black women were viewed as uncivilized and unintentional breeders. The institution of slavery required a voluntary blindness to the idea of Black family. No doubt this history influences the medical care (or lack thereof) Black women receive when pregnant, as well as how they are viewed as mothers. “If you’re treating a group of people like animals, you have to believe that they’re not capable of making the same emotional bonds with their children that you are. Otherwise, you might feel bad about selling their children off down the river,” Jackson says.

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around abortion instituted by antichoice governors, high rates of cesarean sections and maternal mortality, and prohibitive healthcare costs—doulas are providing crucial support to pregnant clients and medical staff alike.

We expect the cybereconomy to evolve through several stages. 1. The most primitive manifestations of the Information Age involve the Net simply as an information medium to facilitate what are otherwise ordinary industrial-era transactions. At this point, the Net is no more than an exotic delivery system for catalogues. Virtual Vineyards, for example, one of the first cybermerchants, simply sells wine from a page on the World Wide Web. Such transactions are not yet directly subversive of the old institutions. They employ industrial currency, and take place within identifiable jurisdictions. These uses of the Internet have little such megapolitical impact. 2. An intermediate stage of Internet commerce will employ information technology in ways that would have been impossible in the industrial era, such as in long-distance accounting or medical diagnosis. More examples of these new applications of advanced computational power are spelled out below. The second stage of Net commerce will still function within the old institutional framework, employing national currencies and submitting to the jurisdiction of nation-states. The merchants who employ the Net for sales will not yet employ it to bank their profits, only to earn revenues. These profits made on Internet transactions will still be subject to taxation. 3. A more advanced stage will mark the transition to true cybercommerce. Not only will transactions occur over the Net, but they will migrate outside the jurisdiction of nation-states. Payment will be rendered in cybercurrency. Profits will be booked in cyberbanks. Investments will be made in cyberbrokerages. Many transactions will not be subject to taxation. At this stage, cybercommerce will begin to have significant megapolitical consequences of the kind we have already outlined. The powers of governments over traditional areas of the economy will be transformed by the new logic of the Net. Extraterritorial regulatory power will collapse. Jurisdictions will devolve. The structure of firms will change, and so will the nature of work and employment.

Clearly, if one can’t prove that the coronavirus even exists and that the testing for this imaginary virus is bogus, then the world has been led wildly astray. If the test for the coronavirus is inaccurate and misleading, as is the case, then there are no grounds for believing the reports about the number of Covid-19 cases, the number of Covid-19 deaths, or any other statistics coming from the orthodox medical institutions. If the testing is bogus, then the coronavirus emperor has no clothes.

The professionals and institutions we turn to should...not confine people's choices, in the name of safety, but to expand them, in the name of living a worthwhile life.

Just as computer science was erecting barriers to entry, medicine—an equally competitive and selective field—was adjusting them. In the late 1960s and early 1970s, dozens of new medical schools opened across the country, and many of the newly created spots went to women. Standardized entry exams also began to change. In 1977, the MCAT, a test for entrance into medical school, was revamped to reduce cultural and social bias. But the game changer was the implementation of Title IX, which prohibits sexual discrimination in educational programs. From then on, if a woman could score high enough on the newly revised MCATs and meet other requirements, med schools could not legally deny her entry, and women poured in. Why wasn’t the same progress being made in computer science? Professor Eric Roberts, now at Stanford, was chairing the computer science department at Wellesley when the department instituted a GPA threshold. Of that period he later wrote, “In the 1970s, students were welcomed eagerly into this new and exciting field. Around 1984, everything changed. Instead of welcoming students, departments began trying to push them away.

Caperton Fertility Institute is the leading fertility practice in the Southwest, combining personalized, compassionate care with deep clinical expertise and the region’s most advanced medical technology to help thousands of people achieve their dream of parenthood. CFI’s clinics, located in Albuquerque, NM, and El Paso, TX, are nationally acclaimed and well-known for unprecedented pregnancy success rates. Our team provides fertility-related services and treatment options such as in-vitro fertilization (IVF), artificial insemination, fertility surgery and more.

Finding a fine British International school can be a challenge if you live in a place like Dubai. Known as a melting pot of cultures, Dubai offers many choices when it comes to curriculum preferences. Digging the web for valuable options can leave in you bind as well. But, to find the right and affordable British school in Dubai you must have a clear picture of the options available. To make your work easier, here is a list to help you pick the best British curriculum school in Dubai. The best British International schools in Dubai Listed below are the top picks of English Schools in Dubai: The Winchester School This English school in Dubai is the right example of high-quality education at affordable rates. The Winchester School is an ideal pick as it maintains the desired level of British curriculum standards and has a KHDA rating as ‘good’. Admission: This school is fully inclusive for kids aged 1-13 and it conducts no entrance exam for foundation level. However, for other phases, necessary entrance tests are taken according to the standard. Also, admissions here do not follow the concept of waiting lists, which can depend on the vacant seats and disability criteria. Fees: AED 12,996- AED 22,996 Curriculum: National Curriculum of England-EYFS(Early Years Foundation Stage), IGCSE, International A-Level, and International AS Level. Location: The Gardens, Jebel Ali Village, Jebel Ali Contact: +971 (0)4 8820444, principal_win@gemsedu.com Website: The Winchester School - Jebel Ali GEMS Wellington Internation School GEMS Wellington Internation School is yet another renowned institute titled the best British curriculum school in Dubai. It has set a record of holding this title for nine years straight which reveals its commendable standards. Admission: For entrance into this school, an online registration process must be completed. A non-refundable fee of AED 500 is applicable for registration. Students of all gender and all stages can enroll in any class from Preschool to 12th Grade. Fees: AED 43,050- AED 93,658 Curriculum: GCSE, IB, IGCSE, BTEC, and IB DP Location: Al South Area Contact: +971 (0)4 3073000, reception_wis@gemsedu.com Website: Outstanding British School in Dubai - GEMS Wellington International School Dubai British School Dubai British School is yet another prestigious institute that is also a member of the ‘Taaleem’ group. It is also one of the first English schools to open and get a KHDA rating of ‘Outstanding’. Thus, it can be easily relied on to provide the curriculum of guaranteed quality. Admission: Here, the application here can be initiated by filling up an online form. Next, the verification requires documents such as copies of UAE Residence Visa, Identification card, Medical Form, Educational Psychologist’s reports, Vaccination report, and TC. Also, students of all genders and ages between 3-18 can apply here. Fees: AED 46,096- AED 69,145 Curriculum: UK National Curriculum, BTEC, GCSE, A LEVEL Location: Behind Spinneys, Springs Town Centre, near Jumeirah Islands. Contact: +971 (0)4 3619361 Website: Dubai British School Emirates Hills | Taaleem School Final takeaways The above-listed schools are some of the best English schools in Dubai that you can find. Apart from these, you can also check King’s School Dubai, Dubai College School, Dubai English Speaking School, etc. These offer the best British curriculum school in Dubai and can be the right picks for you. So, go on and find the right school for your kid.

Many conservatives today fail to grasp the gravity of this threat, dismissing it as mere “political correctness”—a previous generation’s disparaging term for so-called “wokeness.” It’s easy to dismiss people like the former Soviet professor as hysterical if you think of what’s happening today as nothing more than the return of the left-wing campus kookiness of the 1990s. Back then, the standard conservative response was dismissive. Wait till those kids get out into the real world and have to find a job. Well, they did—and they brought the campus to corporate America, to the legal and medical professions, to media, to elementary and secondary schools, and to other institutions of American life. In this cultural revolution, which intensified in the spring and summer of 2020, they are attempting to turn the entire country into a “woke” college campus. Today in our societies, dissenters from the woke party line find their businesses, careers, and reputations destroyed. They are pushed out of the public square, stigmatized, canceled, and demonized as racists, sexists, homophobes, and the like. And they are afraid to resist, because they are confident that no one will join them or defend them.

Racism is both overt and covert,”2 Toure and Hamilton explained. “It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals…. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts.” They distinguished, for example, the individual racism of “white terrorists” who bomb a Black church and kill Black children from the institutional racism of “when in that same city—Birmingham, Alabama—five hundred black babies die each year because of the lack of proper food, shelter and medical facilities.

The longer term solution for the problem of elder abuse is to raise awareness in society, show senior citizens in a positive light and highlight their problems, so that such incidents are prevented. This goes hand in hand with a better equipped health system to take care of the medical needs of senior citizens. Legal institutions have to be strengthened, along with simplified special court procedures, to make sure senior citizens face no difficulty in accessing legal help whenever they need it.