Medical Pathology Quotes

And yet, despite repeated assurances that women aren't particularly sexual creatures, in cultures around the world men have gone to extraordinary lengths to control female libido: female genital mutilation, head-to-toe chadors, medieval witch burnings, chastity belts, suffocating corsets, muttered insults about "insatiable" whores, pathologizing, paternalistic medical diagnoses of nymphomania or hysteria, the debilitating scorn heaped on any female who chooses to be generous with her sexuality...all parts of a worldwide campaign to keep the supposedly low-key female libido under control. Why the electrified high-security razor-wire fence to contain a kitty-cat?

You cannot separate passion from pathology any more than you can separate a person's spirit from his body.

When I was first aware that I had been laid low by the disease, I felt a need, among other things, to register a strong protest against the word "depression." Depression, most people know, used to be termed "melancholia," a word which appears in English as the year 1303 and crops up more than once in Chaucer, who in his usage seemed to be aware of its pathological nuances. "Melancholia" would still appear to be a far more apt and evocative word for the blacker forms of the disorder, but it was usurped by a noun with a blank tonality and lacking any magisterial presence, used indifferently to describe an economic decline or a rut in the ground, a true wimp of a word for such a major illness. It may be that the scientist generally held responsible for its currency in modern times, a Johns Hopkins Medical School faculty member justly venerated -- the Swiss-born psychiatrist Adolf Meyer -- had a tin ear for the finer rhythms of English and therefore was unaware of the semantic damage he had inflicted for such a dreadful and raging disease. Nonetheless, for over seventy-five years the word has slithered innocuously through the language like a slug, leaving little trace of its intrinsic malevolence and preventing, by its insipidity, a general awareness of the horrible intensity of the disease when out of control.

I'm taking inorganic chem and physics not because I want to but because I have to. Not every doctor wants to be a scientist. Some of us just want to take care of sick people. I can't help thinking that medicine is more closely aligned to the humanities than to the sciences. I can't help thinking that I could learn more about being a good doctor from William Shakespeare than I could from Isaac Newton. After all, isn't understanding people at least as important as understanding pathology?

Had Prozac been available last century, Baudelaire's "spleen," Edgar Allan Poe's moods, the poetry of Sylvia Plath, the lamentations of so many other poets, everything with a soul would have been silenced*.... If large pharmaceutical companies were able to eliminate the seasons, they would probably do so--for profit, of course. *This does not mean that Sylvia Plath should not have been medicated at all. The point is that pathologies should be medicated when there is risk of suicide, not mood swings.

Of the thousands of patients I have seen, only two or three have ever claimed to be unhappy: all the rest have said that they were depressed. This semantic shift is deeply significant, for it implies that dissatisfaction with life is itself pathological, a medical condition, which it is the responsibility of the doctor to alleviate by medical means. Everyone has a right to health; depression is unhealthy; therefore everyone has a right to be happy (the opposite of being depressed). This idea in turn implies that one’s state of mind, or one’s mood, is or should be independent of the way that one lives one’s life, a belief that must deprive human existence of all meaning, radically disconnecting reward from conduct. A ridiculous pas de deux between doctor and patient ensues: the patient pretends to be ill, and the doctor pretends to cure him. In the process, the patient is wilfully blinded to the conduct that inevitably causes his misery in the first place.

I feel anger and frustration when I think that one in ten Americans beyond the age of high school is on some kind of antidepressant, such as Prozac. Indeed, when you go through mood swings, you now have to justify why you are not on some medication. There may be a few good reasons to be on medication, in severely pathological cases, but my mood, my sadness, my bouts of anxiety, are a second source of intelligence--perhaps even the first source. I get mellow and lose physical energy when it rains, become more meditative, and tend to write more and more slowly then, with the raindrops hitting the window, what Verlaine called autumnal "sobs" (sanglots). Some days I enter poetic melancholic states, what the Portuguese call saudade or the Turks huzun (from the Arabic word for sadness). Other days I am more aggressive, have more energy--and will write less, walk more, do other things, argue with researchers, answer emails, draw graphs on blackboards. Should I be turned into a vegetable or a happy imbecile?

When doctor saves a life, he also saves a family.

The denial of age in America culminates in the prolongevity movement, which hopes to abolish old age altogether. But the dread of age originates not in the "cult of youth" but in a cult of the self. Not only in its narcissistic indifference to future generations but in its grandiose vision of a technological utopia without old age, the prolongevity movement exemplifies the fantasy of "absolute, sadistic power" which, according to Kohut, so deeply colors the narcissistic outlook. Pathological in its psychological origins and inspiration, superstitious in its faith in medical deliverance, the prolongevity movement expresses in characteristic form the anxieties of a culture that believes it has no future.

An incompetent doctor practices, but a competent doctor performs.

Speechlessness, however, affirmed in the diagnosis, is carefully based on the facts of the examination, as we see by rendering the statements concerned, just as they stand in examination and diagnosis: "If thou examinest a man having a wound in the temple, ...; if thou ask of him concerning his malady and he speak not to thee; ...; thou shouldst say concerning him, 'One having a wound in his temple, ... (and) he is speechless'.

Medicines ensures lengthy life but not necessarily healthy life.

Like so many other high school discipline cases, he'd probably been given some hybrid cockamamie ADHD- bipolar diagnosis at a very young age and been medicated into submission for the benefit of his homeroom teacher. We've all read about them in the paper, the problem kids who get slapped with five disorders by the time they're twelve, and horse-pilled by a culture that has pathologized everything from PMS to teen angst.

I have asked them to pay attention to what they have just said. In particular to their use of the phrase “mental illness”. While it is true, i continued, that people in deprived situations are likely to suffer a great deal more than those who are more affluent, on what grounds are we correct to use medical language to describe that suffering? Do we use it because we have simply been taught to use it or because we have objective that it is somehow better to medicalise such suffering than it is to view it as many social scientists might as non-medical, non-pathological yet understandable human response to harmful social, relational, political and environmental conditions?

The moral and medical lessons from this story are even more relevant today. Medicine is in the midst of a vast reorganization of fundamental principles. Most of our models of illness are hybrid models; past knowledge is mishmashed with present knowledge. These hybrid models produce the illusion of a systematic understanding of a disease—but the understanding is, in fact, incomplete. Everything seems to work spectacularly, until one planet begins to move backward on the horizon. We have invented many rules to understand normalcy—but we still lack a deeper, more unified understanding of physiology and pathology.

If women were as libidinous as men, we’re told, society itself would collapse. Lord Acton was only repeating what everyone knew in 1875 when he declared, “The majority of women, happily for them and for society, are not very much troubled with sexual feeling of any kind.” And yet, despite repeated assurances that women aren’t particularly sexual creatures, in cultures around the world men have gone to extraordinary lengths to control female libido: female genital mutilation, head-to-toe chadors, medieval witch burnings, chastity belts, suffocating corsets, muttered insults about “insatiable” whores, pathologizing, paternalistic medical diagnoses of nymphomania or hysteria, the debilitating scorn heaped on any female who chooses to be generous with her sexuality…all parts of a worldwide campaign to keep the supposedly low-key female libido under control. Why the electrified high-security razor-wire fence to contain a kitty-cat?

Many survivors of relational and other forms of early life trauma are deeply troubled and often struggle with feelings of anger, grief, alienation, distrust, confusion, low self-esteem, loneliness, shame, and self-loathing. They seem to be prisoners of their emotions, alternating between being flooded by intense emotional and physiological distress related to the trauma or its consequences and being detached and unable to express or feel any emotion at all - alternations that are the signature posttraumatic pattern. These occur alongside or in conjunction with other common reactions and symptoms (e.g., depression, anxiety, and low self-esteem) and their secondary manifestations. Those with complex trauma histories often have diffuse identity issues and feel like outsiders, different from other people, whom they somehow can't seem to get along with, fit in with, or get close to, even when they try. Moreover, they often feel a sense of personal contamination and that no one understands or can help them. Quite frequently and unfortunately, both they and other people (including the professionals they turn to for help) do misunderstand them, devalue their strengths, or view their survival adaptations through a lens of pathology (e.g., seeing them as "demanding", "overdependent and needy", "aggressive", or as having borderline personality). Yet, despite all, many individuals with these histories display a remarkable capacity for resilience, a sense of morality and empathy for others, spirituality, and perseverance that are highly admirable under the circumstances and that create a strong capacity for survival. Three broad categories of survivorship, with much overlap between them, can be discerned: 1. Those who have successfully overcome their past and whose lives are healthy and satisfying. Often, individuals in this group have had reparative experiences within relationships that helped them to cope successfully. 2. Those whose lives are interrupted by recurring posttraumatic reactions (often in response to life events and experiences) that periodically hijack them and their functioning for various periods of time. 3. Those whose lives are impaired on an ongoing basis and who live in a condition of posttraumatic decline, even to the point of death, due to compromised medical and mental health status or as victims of suicide of community violence, including homicide.

Considerable research, however, links the notorious inefficiency of state spending in America to the tendency of professionals to 'medicalize' problems, making them a matter of individual ignorance or family pathology that only 'experts' can resolve. This means that federal funding often creates new career paths for professionals rather than gives poor families the resources to help themselves.

Hippocrates, the ancient Greek doctor, concluded in the fourth century B.C. that pathological anxiety was a straightforward biological and medical problem. “If you cut open the head [of a mentally ill individual],” Hippocrates wrote, “you will find the brain humid, full of sweat and smelling badly.” For Hippocrates, “body juices” were the cause of madness; a sudden flood of bile to the brain would produce anxiety.

The medical uncertainty compounds patients' own uncertainty. Because my unwellness did not take the form of a disease I understood, with a clear-cut list of symptoms and a course of treatment, even I at times interpreted it as a series of signs about my very existence. Initially, the illness seemed to be a condition that signified something deeply wrong with me⁠—illness as a kind of semaphore. Without answers, at my most desperate, I came to feel (in some unarticulated way) that if I could just tell the right story about what was happening, I could make myself better. If only I could figure out what the story was, like the child in a fantasy novel who must discover her secret name, I could become myself again. It took years before I realized that the illness was not just my own; the silence around suffering was our society's pathology.

Virchow would write, ‘My politics were those of prophylaxis, my opponents preferred those of palliation.’ He had a knack for aphorism. ‘Medicine is a social science, and politics is nothing but medicine on a large scale.’ ‘It is the curse of humanity that it learns to tolerate even the most horrible situations by habituation.’ ‘Medical education does not exist to provide students with a way to make a living, but to ensure the health of the community.’ ‘The physicians are the natural attorneys of the poor, and the social problems should largely be solved by them.’ This last was Farmer’s favorite. Virchow put the world together in a way that made sense to Farmer. ‘Virchow had a comprehensive vision,’ he said. ‘Pathology, social medicine, politics, anthropology. My model.

But the worst of the expense lies with the medications, and there is no reason for their high and fluctuating prices: the drugs have been off patent for decades, and we know that the same companies sell the same drugs at wildly different prices in different countries. Drug prices should not constitute the chief barrier to effective therapy for all patients... With less complaining, and more coordination, international public health authorities could have brought these prices down rapidly, as we have learned by our efforts to do so.

book. Myeloma as a description has its origins with the Greek medical genius Hippocrates, who did the earliest known work on cancer, which he called karkinoma (carcinoma) because the tumors often resembled a crab, karkinos in ancient Greek. In modern descriptions, the condition is complex and treacherous: Plasma cells in the bone marrow become malignant and produce tumors, causing destruction of the bone and resulting in pathologic fracture and pain. A secretory form of the disease is characterized by the presence of Bence-Jones protein, a monoclonal immunoglobulin, which can cause anemia and kidney disease

There is a moral imperative to seeing mental health through the same lens we use for other pathologies or illnesses. Being sad or overwhelmed is normal, much as being short of breath after a run is normal. Both become abnormal when they happen with no apparent cause and are hard to stop. Those situations need medical attention.

Is pathological anxiety a medical illness, as Hippocrates and Aristotle and modern pharmacologists would have it? Or is it a philosophical problem, as Plato and Spinoza and the cognitive-behavioral therapists would have it? Is it a psychological problem, a product of childhood trauma and sexual inhibition, as Freud and his acolytes would have it? Or is it a spiritual condition, as Søren Kierkegaard and his existentialist descendants claimed? Or, finally, is it—as W. H. Auden and David Riesman and Erich Fromm and Albert Camus and scores of modern commentators have declared—a cultural condition, a function of the times we live in and the structure of our society?

Food has become a cause of disease rather than a guardian of health in the modern world. Once regarded as the central pillar of life and the most effective of all medicines, food is now a major contributing factor in cancer, heart disease, arthritis , mental illness, and many other pathological conditions. Virtually monopolized by agricultural and industrial cartels, public food supplies, are processed and packaged to produce profits and prolong shelf life, not to promote health and prolong human life. It seems incredible that public health authorities permit the unrestricted use of hydrogenated vegetable oils, refined sugar, chemical preservatives, toxic pesticides, and over 5,000 other artificial food additives that have repeatedly been proven to cause cancer, impair immunity, and otherwise erode human health, while restricting the medical use of nutrients, herbs, acupuncture, fasting, and other traditional therapies that have been shown to prevent and cure the very diseases caused by chemical contaminants in food and water.

An amicus curiae brief in Roe from the American College of Obstetricians and Gynecologists and several other medical groups observed that “a woman suffering from heart disease, diabetes or cancer whose pregnancy worsens the underlying pathology may be denied a medically indicated therapeutic abortion under the statute because death is not certain.”8

[The] excited, angry, upset, or calm choreography of fingers fluttering is simultaneously medicalized and moralized: re-encoded as '[an] odd or repetitive way of moving fingers.' The quiet play of a lone child in a busy playground is now seen as a pathological sign pointing not to personal choice or preference or even to social exclusion but to (medical/moral) deviance.

The morbid thought had a power of its own that he could not control. It was not foreseen in his philosophical brand of psychology, where everything flowed neatly from consciousness and sense-perception. The professor admitted that his case was pathological, but there his thinking stopped, because it had arrived at the sacrosanct border-line between the philosophical and the medical faculty.

In Women and Madness, Phyllis Chesler writes of what she calls “psychiatric imperialism,” whereby normal responses to trauma are methodically pathologized in science and medicine. At the time of the book’s publication in 1972, few women were coming forward about gender biases in the study and practice of psychology. Chesler felt compelled to bring forward a conversation around gender, race, class, and medical ethics because “modern female psychology reflects a relatively powerless and deprived condition.” Of sensitivity she writes: “Many intrinsically valuable female traits, such as intuitiveness or compassion, have probably been developed through default or patriarchal-imposed necessity, rather than through either biological predisposition or free choice. Female emotional ‘talents’ must be viewed in terms of the overall price exacted by sexism.” Regardless of causation, of note here is that women’s internal lives were barely acknowledged or considered.

[...] we have in our treatise a series of fifty-seven examinations, almost exclusively of injuries of the human body forming a group of observations furnishing us with the earliest known nucleus of fact regarding the anatomy, physiology and pathology of the human body. Crude and elementary as they are, the method by which they were collected was scientific, and these observations, together with the diagnoses and the explanatory commentary in the ancient glosses, form the oldest body of science now extant.

Among medical specialties, anesthesiologists benefit from good feedback, because the effects of their actions are likely to be quickly evident. In contrast, radiologists obtain little information about the accuracy of the diagnoses they make and about the pathologies they fail to detect. Anesthesiologists are therefore in a better position to develop useful intuitive skills. If an anesthesiologist says, “I have a feeling something is wrong,” everyone in the operating room should be prepared for an emergency.

Every diagnostic challenge in medicine can be imagined as a probability game. This is how you play the game: you assign a probability that a patient’s symptoms can be explained by some pathological dysfunction—heart failure, say, or rheumatoid arthritis—and then you summon evidence to increase or decrease the probability. Every scrap of evidence—a patient’s medical history, a doctor’s instincts, findings from a physical examination, past experiences, rumors, hunches, behaviors, gossip—raises or lowers the probability.

It sometimes happens that a man who, up until now has believed himself to be gifted with perfect health, opens a medical book, either by chance or to pass the time, and on reading the pathological description of an illness, recognises that he is afflicted by it; enlightened by a fateful flash of insight, he feels at every symptom mentioned some obscure organ shuddering within him, or some hidden fibre of whose role in the body he had been unaware, and he pales as he realises that a death he thought was still a long way off is so imminent.

The situation with regard to insulin is particularly clear. In many parts of the world diabetic children still die from lack of this hormone. ... [T]hose of us who search for new biological facts and for new and better therapeutic weapons should appreciate that one of the central problems of the world is the more equitable distribution and use of the medical and nutritional advances which have already been established. The observations which I have recently made in parts of Africa and South America have brought this fact very forcible to my attention.

cause of cavities, even more damaging than sugar consumption, bad diet, or poor hygiene. (This belief had been echoed by other dentists for a hundred years, and was endorsed by Catlin too.) Burhenne also found that mouthbreathing was both a cause of and a contributor to snoring and sleep apnea. He recommended his patients tape their mouths shut at night. “The health benefits of nose breathing are undeniable,” he told me. One of the many benefits is that the sinuses release a huge boost of nitric oxide, a molecule that plays an essential role in increasing circulation and delivering oxygen into cells. Immune function, weight, circulation, mood, and sexual function can all be heavily influenced by the amount of nitric oxide in the body. (The popular erectile dysfunction drug sildenafil, known by the commercial name Viagra, works by releasing nitric oxide into the bloodstream, which opens the capillaries in the genitals and elsewhere.) Nasal breathing alone can boost nitric oxide sixfold, which is one of the reasons we can absorb about 18 percent more oxygen than by just breathing through the mouth. Mouth taping, Burhenne said, helped a five-year-old patient of his overcome ADHD, a condition directly attributed to breathing difficulties during sleep. It helped Burhenne and his wife cure their own snoring and breathing problems. Hundreds of other patients reported similar benefits. The whole thing seemed a little sketchy until Ann Kearney, a doctor of speech-language pathology at the Stanford Voice and Swallowing Center, told me the same. Kearney helped rehabilitate patients who had swallowing and breathing disorders. She swore by mouth taping. Kearney herself had spent years as a mouthbreather due to chronic congestion. She visited an ear, nose, and throat specialist and discovered that her nasal cavities were blocked with tissue. The specialist advised that the only way to open her nose was through surgery or medications. She tried mouth taping instead. “The first night, I lasted five minutes before I ripped it off,” she told me. On the second night, she was able to tolerate the tape for ten minutes. A couple of days later, she slept through the night. Within six weeks, her nose opened up. “It’s a classic example of use it or lose it,” Kearney said. To prove her claim, she examined the noses of 50 patients who had undergone laryngectomies, a procedure in which a breathing hole is cut into the throat. Within two months to two years, every patient was suffering from complete nasal obstruction. Like other parts of the body, the nasal cavity responds to whatever inputs it receives. When the nose is denied regular use, it will atrophy. This is what happened to Kearney and many of her patients, and to so much of the general population. Snoring and sleep apnea often follow.

found myself constantly drawn to the subject of narcissistic personality disorder (NPD), which I have concluded is inextricably linked to psychopathy, although this link is rarely mentioned in medical papers or among the psychiatric profession generally. As with psychopathy, people with NPD make up approximately 1 per cent of the population with rates greater in men. Another direct comparison between those suffering with NPD and psychopathy/sociopathy is that both types are characterised by exaggerated feelings of self-importance. In its moderate to extreme forms these people are excessively preoccupied with personal adequacy, power, prestige and vanity; mentally unable to see the destructive damage they are causing themselves and others. Symptoms of the NPD disorder include seeking constant approval from others who are successful in positions of power in whatever form it may be. Many are selfish, grandiose pathological liars; their egos and sense of self-esteem over-inflated, while at once they are torn between exaggerated self-appraisal and the reality that they might never amount to much.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

There is virtually no condition of human beings, physical or mental — there are a few exceptions — that we call pathology that does not reflect social and cultural background and issue. And we can't understand any of this without looking at the larger picture. Medicine is very interesting that way. If you go to a dermatologist with inflamed skin, he's going to give you steroid cream. If you go to a rheumatologist with an inflamed joint, what kind of medication are they gonna give you? Steroid very often. If you go to a lung specialist with asthma, what kind of inhaler are you gonna get? Steroid. If you go to a gastroenterologist with an inflamed intestine, what kind of medication are you gonna get? Steroids. Now what are steroids? They are copies of cortisol. What is cortisol? It is a stress hormone. We are treating everything with stress hormones. Maybe it should occur to us that stress has something to do with the onset of these conditions. And that stress is not an individual problem. Stress is a social problem. And so if we are seeing more of this or that condition, let's consider that we are looking at the manifestations of something in the culture.

Ames, having explained the condition of juvenile elephants, drew this metaphor: Trans women are juvenile elephants. We are much stronger and more powerful than we understand. We are fifteen thousand pounds of muscle and bone forged from rage and trauma, armed with ivory spears and faces unique in nature, living in grasslands where any of the ubiquitous humans may or may not be a poacher. With our strength, we can destroy each other with ease. But we are a lost generation. We have no elders, no stable groups, no one to teach us to countenance pain. No matriarchs to tell the young girls to knock it off or show off their own long lives lived happily and well. Those older generations of trans women died of HIV, poverty, suicide, repression, or disappeared to pathologized medicalization and stealth lives - and that's if they were lucky enough to be white. They left behind only scattered exhausted voices to tell the angry lost young when and how the pain might end - to tell us what will be lost when we lash out with our considerable strength, or use the fragile shards of what remain of our social networks to ostracize, punish, and retaliate against those who behave in a traumatized manner. "And so we become what we have seen. How could we know not to? Have you seen many orphaned juvenile elephants behaving otherwise?

Cursed medical education.It's bad enough to suffer from one's overindulgences.It's worse when you have to worry about obscure pathologies that haunt you every time you have a physical symptom.

And yet, despite repeated assurances that women aren’t particularly sexual creatures, in cultures around the world men have gone to extraordinary lengths to control female libido: female genital mutilation, head-to-toe chadors, medieval witch burnings, chastity belts, suffocating corsets, muttered insults about “insatiable” whores, pathologizing, paternalistic medical diagnoses of nymphomania or hysteria, the debilitating scorn heaped on any female who chooses to be generous with her sexuality…all parts of a worldwide campaign to keep the supposedly low-key female libido under control. Why the electrified high-security razor-wire fence to contain a kitty-cat?

There had always been a little wiggle room in state abortion laws, because doctors were still permitted to perform them for “therapeutic” reasons—to save a woman’s life, for example.7 But what did that mean, exactly? An amicus curiae brief in Roe from the American College of Obstetricians and Gynecologists and several other medical groups observed that “a woman suffering from heart disease, diabetes or cancer whose pregnancy worsens the underlying pathology may be denied a medically indicated therapeutic abortion under the statute because death is not certain.

In the story, Ivan Ilyich is forty-five years old, a midlevel Saint Petersburg magistrate whose life revolves mostly around petty concerns of social status. One day, he falls off a stepladder and develops a pain in his side. Instead of abating, the pain gets worse, and he becomes unable to work. Formerly an “intelligent, polished, lively and agreeable man,” he grows depressed and enfeebled. Friends and colleagues avoid him. His wife calls in a series of ever more expensive doctors. None of them can agree on a diagnosis, and the remedies they give him accomplish nothing. For Ilyich, it is all torture, and he simmers and rages at his situation. “What tormented Ivan Ilyich most,” Tolstoy writes, “was the deception, the lie, which for some reason they all accepted, that he was not dying but was simply ill, and he only need keep quiet and undergo a treatment and then something very good would result.” Ivan Ilyich has flashes of hope that maybe things will turn around, but as he grows weaker and more emaciated he knows what is happening. He lives in mounting anguish and fear of death. But death is not a subject that his doctors, friends, or family can countenance. That is what causes him his most profound pain. “No one pitied him as he wished to be pitied,” writes Tolstoy. “At certain moments after prolonged suffering he wished most of all (though he would have been ashamed to confess it) for someone to pity him as a sick child is pitied. He longed to be petted and comforted. He knew he was an important functionary, that he had a beard turning grey, and that therefore what he longed for was impossible, but still he longed for it.” As we medical students saw it, the failure of those around Ivan Ilyich to offer comfort or to acknowledge what is happening to him was a failure of character and culture. The late-nineteenth-century Russia of Tolstoy’s story seemed harsh and almost primitive to us. Just as we believed that modern medicine could probably have cured Ivan Ilyich of whatever disease he had, so too we took for granted that honesty and kindness were basic responsibilities of a modern doctor. We were confident that in such a situation we would act compassionately. What worried us was knowledge. While we knew how to sympathize, we weren’t at all certain we would know how to properly diagnose and treat. We paid our medical tuition to learn about the inner process of the body, the intricate mechanisms of its pathologies, and the vast trove of discoveries and technologies that have accumulated to stop them. We didn’t imagine we needed to think about much else. So we put Ivan Ilyich out of our heads. Yet within a few years, when I came to experience surgical training and practice, I encountered patients forced to confront the realities of decline and mortality, and it did not take long to realize how unready I was to help them. *   *   *

The deeper he got into his medical career, the more Burry felt constrained by his problems with other people in the flesh. He briefly tried to hide in pathology, where the people had the decency to be dead, but that didn’t work. (“Dead people, dead parts. More dead people, more dead parts. I thought, I want something more cerebral.”) He’d

the topic of cholesterol, magnesium appears to play a potentially beneficial role here as well, by functioning as a kind of natural statin.  The synthesis of cholesterol in your body requires an enzyme known as HMG-CoA reductase.  Statins, which are also known as HMG-CoA reductase inhibitors, work by inhibiting this process.  So in cases where there is heightened risk of heart disease or medically-diagnosed hypercholesterolemia (pathologically high levels of LDL cholesterol), magnesium may provide similar protection as statins

The challenge of the politics of atypicality becomes particularly pressing within neoliberal biopolitics, particularly in that much of disability’s social oppression is based on medical classifications that overindividuate bodies within categories of pathology while turning labeled subjects into generic representations of their medicalized condition group.

The deeper he got into his medical career, the more Burry felt constrained by his problems with other people in the flesh. He briefly tried to hide in pathology, where the people had the decency to be dead, but that didn’t work.

In the past, dyslexia was understood primarily as a pathological problem that concerned the medical profession. The understanding of dyslexia originated from the term ‘word blindness’ that German neurologist Adolph Kussmaul introduced in 1878 to describe his patients that had difficulty reading; for those that couldn’t and those that used words in the wrong order (Kussmaul 1878, cited in Lawrence, 2009).

the United States has by far the highest rates of incarceration in the Western world; it witnesses more gun violence than any other so-called civilized country; its entertainment industry glorifies violence, misogyny, sexual promiscuity, and infantile self-indulgence; it offers less medical and family support for the poor than any other Western nation; it maintains inequalities of wealth on a par with the kleptocracies of the Third World; its rate of infant mortality is several times higher than most western countries; and, most grievously, the nation is witnessing a disastrous collapse of the two-parent family as the accepted norm for giving birth and raising children. The US racial history is not solely responsible for these indices of social pathology but that history has contributed substantially to every one of them.

The DSM-V offers a comprehensive set of criteria to define narcissism: A. Significant impairments in personality functioning manifest by: 1. Impairments in self functioning (a or b): a. Identity: Excessive reference to others for self-definition and self-esteem regulation; exaggerated self-appraisal may be inflated or deflated, or vacillate between extremes; emotional regulation mirrors fluctuations in self-esteem. b. Self-direction: Goal-setting is based on gaining approval from others; personal standards are unreasonably high in order to see oneself as exceptional, or too low based on a sense of entitlement; often unaware of own motivations. AND 2. Impairments in interpersonal functioning (a or b): a. Empathy: Impaired ability to recognize or identify with the feelings and needs of others; excessively attuned to reactions of others, but only if perceived as relevant to self; over- or underestimate of own effect on others. b. Intimacy: Relationships largely superficial and exist to serve self-esteem regulation; mutuality constrained by little genuine interest in others experiences and predominance of a need for personal gain. B. Pathological personality traits in the following domain: 1. Antagonism, characterized by: a. Grandiosity: Feelings of entitlement, either overt or covert; self-centeredness; firmly holding to the belief that one is better than others; condescending toward others. b. Attention seeking: Excessive attempts to attract and be the focus of the attention of others; admiration seeking. C. The impairments in personality functioning and the individual’s personality trait expression are relatively stable across time and consistent across situations. D. The impairments in personality functioning and the individual’s personality trait expression are not better understood as normative for the individual’s developmental stage or sociocultural environment. E. The impairments in personality functioning and the individual’s personality trait expression are not solely due to the direct physiological effects of a substance (e.g., a drug of abuse, medication) or a general medical condition (e.g., severe head trauma).7

His [Crowley's] grief was profound. And he himself was far from the peak of health. It seems that all his recent traveling weighted heavily on his already weakened constitution from past illnesses. He was recovering from the debilitating after-effects of malaria, with raging migraines and throat pathology (for which he received surgery). Therefore, Crowley needed pain medication for an assortment of rare and exotic diseases and conditions. The fact that in Crowley's time certain extremely strong medications were regularly prescribed, even for polite and proper English ladies, does not deter Crowley's detractors from trying to paint him as a crazed drug fiend.

B: [Reading.]'...sick headaches...eye trouble...irrational fear of vipers...ear trouble...'-nothing for us there-'...fibroid tumours...pathological horror of songbirds...throat trouble...need of affection...'-we're coming to it-'...inner void...congenital timidity...nose trouble...'-ah! listen to this!-'...morbidly sensitive to the opinion of others...

Since the 19th century, medicine has focused on specific disease states by linking collections of signs and symptoms to single organs.... Systems biology and its offspring, sometimes called Network Medicine, takes a more wholistic approach, looking at all the diverse genetic, metabolic, and environmental factors that contribute to clinical disease. Equally important, it looks at the preclinical manifestations of pathology. The current focus of medicine is much like the focus that an auto mechanic takes to repair a car. The diagnostic process isolates a broken part and repairs or replaces it.... Although this strategy has saved countless lives and reduced pain and suffering, it nevertheless treats the disease and not the patient, with all their unique habits, lifestyle mistakes, environmental exposures, psychosocial interactions, and genetic predispositions.

his five-decade dictatorial control of the FBI to transform the agency into a vehicle for shielding organized crime, fortifying his corrupt political partners, oppressing Black Americans, surveilling his political enemies, suppressing free speech and dissent, and as a platform for building a cult of personality around his own inflated ego. More recently, Dr. Fauci’s perennial biographer, Charles Ortleb, analogized Dr. Fauci’s career and pathological mendacity to the sociopathic con men Bernie Madoff and Charles Ponzi.37 Another critic, author J. B. Handley, labeled Dr. Fauci “a snake oil salesman” and a “bigger medical charlatan than Rasputin.”38 Economist and author Peter Navarro, former Director of Trade and Manufacturing Policy, observed during a national network television interview in April 2021 that “Fauci is a sociopath and a liar.”39 His white lab coat, his official title, and his groaning bookshelves crowded with awards from his medical cartel collaborators allow Dr. Fauci to masquerade as a neutral, disinterested scientist and selfless public servant driven by a relentless commitment to public health. But Dr. Fauci doesn’t really do public health. By every metric, his fifty-year regime has been a catastrophe for American health. But as a businessman, his success has been boundless. In 2010, Dr. Fauci told adoring New Yorker writer Michael Specter that his go-to political playbook is Mario Puzo’s novel The Godfather.40 He spontaneously recited his favorite line from Puzo’s epic: “It’s nothing personal, it’s strictly business.

At the same time, mainstream gay activists of the 1970s era who wanted to take out homosexuality as a classificatory category under the DSM saw madness and disability as pathological and did not want to associate with them for fear of medicalization or criminalization. In other words, according to Lewis, declassification activists looked at the diagnosis of homosexuality as an error in an otherwise scientific profession of psychiatry.129 By so doing, declassification activism aided in the legitimation of psychiatry as scientific knowledge, an assertion that was cemented at the end of the 1970s.

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.

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1) “How did I end up down this rabbit hole of being obsessed with men on the DL (down-low)? Why did I prefer playing more in the straight arena with the closet cases (as they were called in my day) and the bisexual men over the gay ones?” 2) “We didn’t identify in my day; you were either gay, bisexual, or straight. People will always label others or pigeonhole them without even knowing for sure who they really are. They presumably stereotype and judge just by your outward appearance.” 3) “It wasn't until the seventh grade that Sister Gloria would be my social studies teacher, and I began leaning more towards being an extrovert than the anxious introvert that I was. All the accolades go to her. She lit the flame under my ass that would be the catalyst for my advocacy. Her podium, located front and center of the classroom, became ground zero for me and where I found my voice.” 4) “Their taunting was my kryptonite. My peers hated me for no other reason than the fact that they thought I was gay. I was only thirteen and often wondered how they knew who I was before I did.” 5) “Evangelical Christian Anita Bryant (First Lady of Religious Bigotry), along with her minions, led a crusade against the LGBTQ community back in 1977 and said we were trying to recruit children and that ‘Homosexuals are human garbage.’ My first thoughts were, how unchristian and deplorable of her to even say something like that, not to mention, to make it her life’s mission promoting hate.” 6) “Are there any more Rev. Dr. Martin Luther King, Jr. kind of Christians in this country today? Dr. King knew about his friend’s homosexuality and arrest. Being a religious man and a pastor, Dr. King could have cast judgment and shunned Bayard Rustin like so many other religious leaders did at the time. But he didn’t. That, to me, is the true meaning of being a Christian. He loved Bayard unconditionally and was unbiased towards his sexual orientation. Dr. King was not a counterfeit Christian and practiced what he preached—and that, along with remembering what Jesus had said, ‘Love your neighbor as yourself,’ is the bottom line to Christianity and all faiths.” 7) “We are all God’s children! That is what I was taught in Catholic school. God doesn’t make mistakes—it’s as simple as that. Love is love—period! I don’t need anyone’s validation or approval, I define myself.” 8) “You will bake our cakes, you will provide us our due healthcare, you will do our joint tax returns, and yes, you will bless our unions, too. Otherwise, you cannot call yourselves Christians or even Americans, for that matter.” 9) “The torch has been passed. But we must never forget the LGBT pioneers that have come before and how they fought in the streets for our lives. Never forget the Stonewall riots of 1969 nor the social stigma put upon us during the HIV/AIDS epidemic from its onset in the early 1980s. Remember how many died alone because nobody cared. Finally, keep in mind how we were all pathologized and labeled in the medical books until 1973.

But laboratory, radiology, and pathology results were computerized relatively early (many hospitals and clinics did so in the 1990s), and some healthcare systems began experimenting with giving patients access to them.21 While this information was less fraught than doctors’ notes, many in the medical establishment still worried about how patients might handle seeing such results unfiltered.

That is Western medicine's culture-bound syndrome - we make sick people. We medicalize difference, even when no objective pathology is available to be found.

I found myself constantly drawn to the subject of narcissistic personality disorder (NPD), which I have concluded is inextricably linked to psychopathy, although this link is rarely mentioned in medical papers or among the psychiatric profession generally. As with psychopathy, people with NPD make up approximately 1 per cent of the population with rates greater in men. Another direct comparison between those suffering with NPD and psychopathy/sociopathy is that both types are characterised by exaggerated feelings of self-importance. In its moderate to extreme forms these people are excessively preoccupied with personal adequacy, power, prestige and vanity; mentally unable to see the destructive damage they are causing themselves and others. Symptoms of the NPD disorder include seeking constant approval from others who are successful in positions of power in whatever form it may be. Many are selfish, grandiose pathological liars; their egos and sense of self-esteem over-inflated, while at once they are torn between exaggerated self-appraisal and the reality that they might never amount to much.

Dunnean precognition, as an orientation toward meaningful experiences and encounters ahead, is both more powerful as an explanation and more human. If the material world (including myths and symbols materially encoded in texts) comes to seem acquainted with our thoughts, it is neither because we are simply deluded about the probabilities of coincidence (as psychologists never tire of insisting) nor because we live suspended in an amnion of cosmic meaning that imprints its ageless archetypal patterns on our lives. Rather, it is because our brain is somehow predigesting, pre-metabolizing our future engagement with that world, via some natural and probably universal mechanism we have yet to fully understand. Synchronicity is simply what it looks like when people orient toward future meaningful encounters with no inkling that this is what they are doing. It is no accident that both Freud and Jung were fascinated with ancient artifacts—Freud displayed scarabs and other artifacts in his Vienna office, for example—and both liked to use archaeological metaphors of unearthing and discovery to describe their past-oriented hermeneutic enterprise. Ruins and artifacts seem like they belong to domain of history and memory—hence these two, highly history-conscious thinkers both embraced a picture of health that reconnected us to what is dead and buried. Curative moments in the clinic, for both men, meant awakening to influences belonging to our personal or collective past. I suggest we should flip those artifacts and ruins, see them instead as things awaiting discovery, latent in the landscape of our future. The most baffling “contents” of the personal unconscious may be things we will consciously think and feel in our future, and the “contents” of the collective unconscious may simply be the world of culture, ideas latent in our world, including books we ourselves will read as well as those that our doctors (as well as teachers and gurus) will excitingly explain to us. Those hermeneutic moments in analysts’ consulting rooms, where unconscious contents were brought to light, may have actually been the cause of the dreams and symptoms that preceded them. How many more cases like Maggy’s—or Freud’s “Herr P.”—are hiding unrecognized in the psychoanalytic literature, simply because this causally perverse possibility never occurred to anyone? In other words, were Maggy and Mr. Foresight especially precognitive patients, or were they just unusually bad at hiding their precognition in a therapeutic context that resolutely oriented their doctors toward the past in their search for meaning? Could it even be that the clinical setting effectively turns a patient into a medium or fortune teller—one who is compelled, by a medical reframing of his or her precognition as pathology, to pay the “client” (the doctor), rather than the reverse?73 It would be hard to answer these questions, given how inextricably entangled precognition is with hindsight. Discussion in a therapist’s office invariably deals with past events, since those are the only ones we consciously know about. Thus dreams about the next day’s epiphanies might still seem to be about past events that were dredged up and discussed during a rewarding session.

It may be tempting but is inadvisable to attribute symptoms to normal aging phenomena. In my experience, disc degeneration is no more pathological than graying hair or wrinkling skin. In recent years, there have been numerous reports the medical literature of herniated discs in patients with no history of back pain. They were discovered inadvertently on CT or MRI studies done to investigate other parts of the body. (page 122)

Self-diagnosis is a modern day healthcare crisis.

Histology is the foundation of pathology,

They don't want to see me lose my home. They want me to come to my senses before it's too late. I need a better way to cope with my feelings of loss and guilt. I need bereavement therapy. Here are some names. I should think about medication. Here's what worked for them. There are books. There are websites. There are support groups. Healing won't come from withdrawing into a fantasy world, isolating myself, spending all my time with a dog. There is such a thing as pathological grief. There is the magical thinking of pathological grief, which is a kind of dementia. Which in their collective opinion is what I have.

Her tale, so typical of women who pick dangerous men, begins with a woman of higher than normal intelligence but with a heart bigger than her knowledge of pathology. [She] was no novice to the subject of psychology. She had gone to therapy and had even been married to a psychotherapist. (..) Based on these reasons, she never counted herself as a woman who would attract pathologically dangerous men, so she never worried. Because she never worried, she never learned about dangerous men or even knew to be on guard against them. [She], even with her knowledge about therapy and psychology, resisted the idea that her man was pathological when I suggested it to her. [He] didn’t “look like” he was disturbed. Where was the drooling, foot-dragging, medicated, glassy-eyed appearance of the extremely deranged? (..) Once [she] decided that [he] was probably indeed dangerous, she spent another chunk of time toying with the belief that “if he only went to therapy he could get better.” [She] chose to believe that decades of psychological research on predatory men was inconclusive in his case. She, like too many women, refused to believe that someone with [his] nature was permanently disordered.

LaLune Cream Anti-Aging Skin And Pores Cream - Head On Toe Beauty When you must spend an inordinate amount of time in the sun, use a zinc oxide sun block. When you ingest this anti-oxidant, you'll be able to control your aging process. Since then the beginning of the nineties Doctor Sinclair a pathology professor at Harvard Medical School and Dr.

I anticipate diagnostic AI will exceed all but the best doctors in the next twenty years. This trend will be felt first in fields like radiology, where computer-vision algorithms are already more accurate than good radiologists for certain types of MRI and CT scans. In the story “Contactless Love,” we see that by 2041 radiologists’ jobs will be mostly taken over by AI. Alongside radiology, we will also see AI excel in pathology and diagnostic ophthalmology. Diagnostic AI for general practitioners will emerge later, one disease at a time, gradually covering all diagnoses. Because human lives are at stake, AI will first serve as a tool within doctors’ disposal or will be deployed only in situations where a human doctor is unavailable. But over time, when trained on more data, AI will become so good that most doctors will be routinely rubber-stamping AI diagnoses, while the human doctors themselves are transformed into something akin to compassionate caregivers and medical communicators.

leads to the depoliticization of society and the disappearance of solidarity. Each person has to look after his or her own happiness. Happiness becomes a private matter. Suffering is understood to be the result of personal failure. Instead of revolution we thus get depression. Working on our own soul as best we can, we lose sight of the social relations that lead to social malformations. Tortured by fear and anxiety, we blame not society but ourselves. The catalyst for revolution, however, is shared pain. The neoliberal dispositif of happiness nips it in the bud. The palliative society depoliticizes pain by medicalizing and privatizing it. The social dimension of pain is thus suppressed and repressed. Chronic pain, a pathological phenomenon of the burnout society, does not give rise to protest. In the neoliberal society, tiredness is apolitical. It is a tiredness-of-the-I, a symptom of the overstretching of the narcissistic subject of performance. Tiredness isolates us instead of binding us together into a We. I-tiredness must be distinguished from We-tiredness, which is the product of a community. I-tiredness is the best defence against revolution.

What are the main causes of Dandruff? Dandruff, a harmless, chronic condition, occurs when the scalp is dry or oily and produces thin patches of dead skin. These little white scales dot the hair and fall like snow on the shoulders. Although harmless, dandruff can be bothersome. They often appear between the ages of 10 or 20 and affect up to 40% of people over 30. What is dandruff caused by? There are several types with different causes. What are they and how to treat them? Answers from a dermatologist. Do you feel like your scalp is literally peeling? Is dandruff strewn on your shoulders ruining your life? Although very annoying, this desquamation is generally benign. However, it happens that it really is a pathology and requires appropriate treatment. What are the different types of Dandruff? The most common dandruff is pityriasis, a condition caused by a fungus that colonizes the scalp and disrupts its cell renewal system. Indeed, the skin of the skull permanently eliminates dead cells to produce new ones (as for all skin areas). Under the effect of pityriasis, the process tends to accelerate. The dead cells clump together and accumulate in the form of scales. Result: unsightly flakes on your shoulders. Does hot water cause dandruff? The hot water allows your shampoo to remove more easily grease, dirt and dust that accumulate and dirty scalp. However, do not risk increasing the temperature too much: water that is too hot can irritate or even damage your scalp. Local infection with Staphylococcus aureus can also suggest the presence of ringworms, without this being the case. This is why it is imperative to consult a dermatologist in the event of the appearance of oily and yellowish dandruff. Psoriasis (an autoimmune disease) is the excessive activity of the body's defense systems. Psoriasis and has an exaggerated response to environmental insults. The cells of the epidermis renewing themselves in too large a quantity, they cause excessive desquamation. On the scalp, the phenomenon, therefore, manifests itself in the form of dandruff. Does food cause dandruff? The most cited link between diet and dandruff is due to the yeast Malassezia. According to one theory, since dandruff is caused by yeast, eating yeast-based foods can make it worse. Internal causes of dandruff Stress - Infection, fever - Hormonal imbalance - In women: approaching menstruation and / or heavy menstruation - Excessive sweating - Digestive assimilation problems - Overly acidifying diet EXTERNAL FACTORS - Shampoos too aggressive for the scalp. Best dandruff treatment and prevention The diagnosis of dandruff is easy to do yourself: the scalp itches, it is dry and covered with scales. Seborrheic dermatitis is accompanied by reddish skin, a few yellowish and oily scales, and patches with indefinite contours. Although often chronic, dandruff can be treated. Try a non-medicated shampoo first, massaging the scalp vigorously and rinsing it well. Frequent application of shampoo removes dander, reduces the amount of oil, and prevents the build-up of dead skin cells. If there is no improvement, special anti-dandruff shampoos can give good results. The instructions for use depend on the shampoo used. Some are to be used daily, while others are used once or twice a week. Best products to use during dandruff When choosing an over-the-counter shampoo, look for anti-dandruff agents such as onion and caffeine. You may need Onion Caffeine Shampoo & Conditioner to help control dandruff, and try reducing the number of products you put in your hair (e.g., gels and sprays), or stop using them altogether and eat a balanced diet.

A year later, Maurice Rappaport at the University of California in San Francisco announced results that told the same story, only more strongly so. He had randomized eighty young newly diagnosed male schizophrenics admitted to Agnews State Hospital into drug and non-drug groups, and although symptoms abated more quickly in those treated with antipsychotics, both groups, on average, stayed only six weeks in the hospital. Rappaport followed the patients for three years, and it was those who weren’t treated with antipsychotics in the hospital and who stayed off the drugs after discharge that had—by far—the best outcomes. Only two of the twenty-four patients in this never-exposed-to-antipsychotics group relapsed during the three-year follow-up. Meanwhile, the patients that arguably fared the worst were those on drugs throughout the study. The very standard of care that, according to psychiatry’s “evidence base,” was supposed to produce the best outcomes had instead produced the worst. “Our findings suggest that antipsychotic medication is not the treatment of choice, at least for certain patients, if one is interested in long-term clinical improvement,” Rappaport wrote. “Many unmedicated-while-in-hospital patients showed greater long-term improvement, less pathology at follow-up, fewer rehospitalizations, and better overall functioning in the community than patients who were given chlorpromazine while in the hospital.

Team roster—address, phone and fax of your doctors, and their assistants. • Notes—from consultations and conversations with your doctors. You can refer back to them if you are confused about anything they told you, and perhaps save yourself a call to their office. • Test results—copies of any important test results or reports such as mammograms, pathology reports, etc. • Questions—an ongoing list of questions to ask your doctors during your next visit (unless they are urgent . . . then call immediately). • Symptom tracking—if you are tracking any symptoms associated with treatment such as nausea to report back to your doctors. • Financial statements—keep copies of all medical bills from doctors and hospitals, whether they were sent to you or submitted directly to your insurance company. Also keep copies of all Explanation of Benefit (EOB) statements from your insurance company.

the head of innovation of an international French insurance company. I was supporting a HealthTech start-up providing remote chats with GPs in South Asian emerging countries. As data is the new oil, the start-up was also capturing analytics in the process on key trends for main pathologies. Patients in those countries miss affordable access to medical consultations. Equally, insurance companies miss useful data of the healthcare market and the patient requirements. People in this part of the world cannot pay for yearly insurances with large coverage but they could afford some level of insurance addressing specific diseases, pregnancy or partial coverage for their children. Hence insurance companies are keen to better understand this population and tap into a huge market. As the win/win was obvious the founder of the start-up had engaged with several insurance companies in view of developing an open innovation program. I was following up the engagement bringing the professional experience of working with a major healthcare innovative company in the US. The conversation started very well with an innovation manager genuinely supportive of integrating start-up creativity in the enterprise. Knowing the corporate world, I was not surprised to uncover two obstacles:

Your pathology report shows that your tumor is consistent with hepatoma, which is, uh, which is liver cancer." Already I am struggling: Does "consistent with" mean they think that but they don't really know it? No, those are just scientific weasel words they use in pathology reports. (A pathologist, I will learn, would look at your nose and report that it is consistent with a breathing apparatus.) 248 Marjorie Williams

The B.’s were well aware that the protocols and conventions of nonautistic society were opaque to them, and that they were required to “ape human behavior” at work, as Mr. B. put it, to avoid alarming their professional colleagues. But Sacks reported that they had come to feel that their autism, “while it may be seen as a medical condition, and pathologized as a syndrome, must also be seen as a whole mode of being, a deeply different mode or identity, one that needs to be conscious (and proud) of itself.” At home with other members of their tribe, in an environment designed for their comfort, they didn’t feel disabled; they just felt different from their neighbors.

psychoanalysis has proved less successful as a critique of culture in general for several reasons: the oligarchic style of leadership, its establishment in private institutions and refusal to join in the debate of the University, its attempts to stay linked with the medical, and scientific, establishment, and, perhaps most importantly, its eventually exclusive focus on the mental pathology of individuals and theorising restricted to treatment aims within a medical model.

neurosurgeon. I graduated from the University of North Carolina at Chapel Hill in 1976 with a major in chemistry and earned my M.D. at Duke University Medical School in 1980. During my eleven years of medical school and residency training at Duke as well as Massachusetts General Hospital and Harvard, I focused on neuroendocrinology, the study of the interactions between the nervous system and the endocrine system—the series of glands that release the hormones that direct most of your body’s activities. I also spent two of those eleven years investigating how blood vessels in one area of the brain react pathologically when there is bleeding into it from an aneurysm—a syndrome known as cerebral vasospasm. After completing a fellowship in cerebrovascular neurosurgery in Newcastle-Upon-Tyne in the United Kingdom, I spent fifteen years on the faculty of Harvard Medical School as an associate professor of surgery, with a specialization in neurosurgery. During those years I operated on countless patients, many of them with severe, life-threatening brain conditions.

The addict is re-traumatized over and over again by ostracism, harassment, dire poverty, the spread of disease, the frantic hunt for a source of the substance of dependence, the violence of the underground drug world and harsh chastisement at the hands of the law — all inevitable consequences of the War on Drugs. Studies on primates and other animals have also shown that low social status and being dominated enhance the risk of drug use, with negative effects on dopamine receptors. By contrast, after being housed with more subordinate animals, dominant monkeys had an increase of over 20 per cent of their dopamine receptors and less tendency to use cocaine. The findings of stress research suggest that the issue is not control over others, but whether one is free to exercise control in one’s own life. Yet the practices of the social welfare, legal and medical systems subject the addict to domination in many ways and deprive her of control, even if unwittingly. In relegating the addict to the bottom of the social and moral scales and in our contemptuous rejection of her as a person, we have created the exact circumstances that are most likely to keep her trapped in pathological dependence on drugs. There is no island of relief, only oceanic despair. “The War on Drugs is cultural schizophrenia,” says Jaak Panksepp. I agree. The War on Drugs expresses a split mindset in two ways: we want to eradicate or limit addiction, yet our social policies are best suited to promote it, and we condemn the addict for qualities we dare not acknowledge in ourselves. Rather than exhort the addict to be other than the way she is, we need to find the strength to admit that we have greatly exacerbated her distress and perhaps our own. If we want to help people seek the possibility of transformation within themselves, we first have to transform our own view of our relationship to them.

Nothing is invented; nothing is extraneous. Cancer's life is a recapitulation of the body's life, its existence a pathological mirror of our own [. . .] this is not a metaphor. Down to their innate molecular core, cancer cells are hyperactive, survival-endowed, scrappy, fecund, inventive copies of ourselves.

Dr. Stephen Freedland, a professor of urology and pathology at Duke University Medical Center, revealed how fasting was the only experimental approach out there that consistently improved survival rates in animals with cancer, as well as extended overall lifespan by as much as 30%.

The medical research community came to recognize that insulin resistance and a condition now known as “metabolic syndrome” is a major, if not the major, risk factor for heart disease and diabetes. Before we get either heart disease or diabetes, we first manifest metabolic syndrome. The CDC now estimates that some seventy-five million adult Americans have metabolic syndrome. The very first symptom or diagnostic criterion that doctors are told to look for in diagnosing metabolic syndrome is an expanding waistline. This means that if you’re overweight or obese—as two-thirds of American adults are—there’s a good chance that you have metabolic syndrome; it also means that your blood pressure is likely to be elevated, and you’re glucose-intolerant and thus on the way to becoming diabetic. This is why you’re more likely to have a heart attack than a lean individual—although lean individuals can also have metabolic syndrome, and those who do are more likely to have heart disease and diabetes than lean individuals without it. Metabolic syndrome ties together a host of disorders that the medical community typically thought of as unrelated, or at least having separate and distinct causes—getting fatter (obesity), high blood pressure (hypertension), high triglycerides, low HDL cholesterol (dyslipidemia), heart disease (atherosclerosis), high blood sugar (diabetes), and inflammation (pick your disease)—as products of insulin resistance and high circulating insulin levels (hyperinsulinemia). It’s a kind of homeostatic disruption in which regulatory systems throughout the body are misbehaving with slow, chronic, pathological consequences everywhere.

This view of psychiary [as a genuine scientific activity] is premised on the idea that modern drugs are disease- or symptom-specific treatments; that they work by reversing some or all of an underlying physical pathology. It is the idea of the specificity of action that makes drug treatment appear to be a therapeutic, medical enterprise. If, in contrast, modern psychiatric treatments are not specific, if they act merely by inducing psychoactive effects that suppress or contain psychiatric distress and problematic behaviours, then psychiatry has not moved far from its historical roots as a [...] medicalized form of social control.

This is how things appear, and it’s going to be necessary to face them: if I don’t accept defining myself as a transsexual, as someone with “gender dysphoria,” I must admit that I’m addicted to testosterone. As soon as a body abandons the practices that society deems masculine or feminine, it drifts gradually toward pathology. My biopolitical options are as follows: either I declare myself to be a transsexual, or I declare myself to be drugged and psychotic. Given the current state of things, it seems more prudent to me to label myself a transsexual and let the medical establishment believe that it can offer a satisfying cure for my “gender identity disorder.” In that case, I’ll have to accept having been born in a biobody with which I don’t identify (as if the body could be a material given that is there before linguistic or political action) and claim that I detest my body, my reproductive organs, and my way of getting an orgasm. I’ll have to rewrite my history, modify all the elements in it that belong under the narrative of being female. I’ll have to employ a series of extremely calculated falsehoods: I’ve always hated Barbie dolls, I’m repulsed by my breasts and my vagina, vaginal penetration makes me sick, and the only way I can have an orgasm is with a dildo. All this could be partly true and partly nonsense. In other words, I’ll have to declare myself mentally ill and conform to the criteria established by the DMS-IV, the Diagnostic and Statistical Manual of Mental Disorders, fourth edition, of the American Psychiatric Association, in which, beginning in 1980, transsexuality was designated as a mental illness, just like exhibitionism, fetishism, frotteurism, masochism, sadism, transvestism, voyeurism . . . just like almost everything that isn’t straight reproductive sexuality and its binary gender system.

We have fought against the idea that the presence of uteruses, or ovaries, or penises, or testicles, should be understood to determine such things as people’s intelligence, proper parental roles, proper physical appearance, proper gender identity, proper labor roles, proper sexual partners and activities, and capacity to make decisions. We have opposed medical and scientific assertions that affirm the purported health of traditional gender roles and activities that pathologize bodies that defy these norms.

What is considered pathology is largely a construct and product of the times. Mental health specialists spend their careers carving out the precise parameters around certain “diagnoses,” and when two or more diagnoses start to overlap or run up against each other, people get territorial and defensive and protective. This may sound shocking or ridiculous, but it is true. So it is imperative that the language and vocabulary of neurodiversity—the understanding that there is a natural array of human brain makeups—begin to seep not only into the medical and psychiatric canon, but also into the everyday colloquial language of the public. We must ask, Why does the way you pay attention determine your work prospects and life satisfaction?