Medical Profession Quotes

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

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

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

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

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

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

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

The medical profession is unconsciously irritated by lay knowledge.

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

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

The medical profession is justly conservative.

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.

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

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

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

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

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

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

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.

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

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

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

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

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

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

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

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

For all the philosophical treatises and for all the assurances of the medical profession, there is no cure for the simple fact that we must leave each other.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

She had done what I had challenged myself to do as a doctor years earlier: accepted mortal responsibility for my soul and returned me to a point where I could return to myself.

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

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

There may be medical tools in your hands to treat the patient, but those hands must be that of a loving, warm and conscientious human being.

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

Blind idealism is a death sentence." -- T,D. Severin -- Deadly Vision

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

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

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

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

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

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

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

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

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

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

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

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

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.

I should never have been happy in any profession that did not call forth the highest intellectual strain, and yet keep me in good warm contact with my neighbors. There is nothing like the medical profession for that: one can have the exclusive scientific life that touches the distance and befriend the old fogie in the parish too.

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

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

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

...he who should teach men to die would at the same time teach them to live.

Detailed statistics are for research halls, not hospital rooms...It is important to be accurate, but you must always leave some room for hope.

The views on technology we get from listening to disabled people often look very different from those of people educated in the medical and "helping" professions.

Doctors are Modern-day Dacoits.

The best surgeons didn't operate on gallbladders or spleens or hearts, they operated on the people who owned them. People with children, jobs, interests, and beliefs. They operated on lives.

Many a great, if fleeting, medical discovery has been launched similarly. “Make haste,” as one physician put it, “to use a new remedy before it is too late.” The guilt does not always lie with the medical profession alone. Public pressure and hasty journalism often launch a treatment that is unproved, particularly when the demand is great and the statistical background hazy. So

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

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

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

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

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

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

Fiftyish, with a thickening waist and thinning blond hair, he had the weary look of a man who’d seen more death than he had bargained for when the romance of the healer’s profession had long ago lured him into medical school.

The physician's duty is not to stave off death or return patients to their old lives, but to take into our arms a patient and family whose lives have disintegrated and work until they can stand back up and face, and make sense of, their own existence.

The pain of failure had led me to understand that technical excellence was a moral requirement. Good intentions were not enough, not when so much depended on my skills, when the difference between tragedy and triumph was defined by one or two millimeters.

If I had not taken that turn when I was a lad,’ he thought, ‘I might have got into some stupid draught-horse work or other, and lived always in blinkers. I should never have been happy in any profession that did not call forth the highest intellectual strain, and yet keep me in good warm contact with my neighbours. There is nothing like the medical profession for that: one can have the exclusive scientific life that touches the distance and befriend the old fogies in the parish too. It is rather harder for a clergyman: Farebrother seems to be an anomaly.

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

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

As nurses, we’re supposed to compartmentalize, to be detached, to mentally separate our professional lives from our personal lives, like sorting medication into a pill sorter, clearly divided with thick plastic tabs. We were taught this in nursing school, though it’s not that easy and it’s not something that can be taught—to care for and about our patients, but to not let ourselves get emotionally attached because attachment, they say, leads to burnout, which causes nurses to leave an already hemorrhaging profession. It’s hard because as nurses, it’s in our nature to be compassionate, and these two things—detachment and compassion—are at odds with one another.

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

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

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

Navajos believe in hozho or hozhoni – “Walking in Beauty” – a worldview in which everything in life is connected and influences everything else…So Navajos make every effort to live in harmony and balance with everyone and everything else. Their belief system sees sickness as a result of things falling out of balance, of losing one’s way on the path of beauty. In this belief system, religion and medicine are one and the same.

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

Medicine is, I have found, a strange and in many ways disturbing business. The stakes are high, the liberties taken tremendous. We drug people, put needles and tubes into them, manipulate their chemistry, biology, and physics, lay them unconscious and open their bodies up to the world. We do so out of an abiding confidence in our know-how as a profession. What you find when you get in close, however—close enough to see the furrowed brows, the doubts and missteps, the failures as well as the successes—is how messy, uncertain, and also surprising medicine turns out to be

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

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

I intervened to provide early treatment to over 300 positive patients, half of whom were comorbid and high risk.” Of this cohort, none were hospitalized and none died. “Early treatment of COVID-19, plain and simple, saves lives. If the medical profession had been forward thinking and hands-on, and focused on this disease, with an early outpatient multi-drug approach, knowing that COVID-19 is an inflammatory clotting disease, hundreds of thousands of lives could have been saved in the US.” “Never in the history of medicine,” says Dr. Cole, “has early treatment, of any patient with any disease, been so overtly neglected by the medical profession on such a massive scale.” Cole adds, “To not treat, especially in the midst of a highly transmissible, deadly disease, is to do harm.” Cole says that the only truly deadly pandemic is “the pandemic of under treatment.” He says, “The sacred doctor–patient relationship needs to be wrenched away from Anthony Fauci and the government/medical/pharmaceutical industrial complex. Doctors need to return to their oaths. Patients need to demand from medicine their right to be treated. This year has revealed the countless flaws of a medical system that has lost its direction and soul.

The point is that the fatigue characteristic of such depression reasserts itself every time we repress strong emotions, play down the memories stored in the body, and refuse them the attention they clamor for. Why are such positive developments the exception rather than the rule? Why do most people (including the “experts”) greatly prefer to believe in the power of medication rather than let themselves be guided by the knowledge stored in their own bodies? Our bodies know exactly what we need, what we have been denied, what disagrees with us, what we are allergic to. But many people prefer to seek aid from medication, drugs, or alcohol, which can only block off the path to the understanding of the truth even more completely. Why? Because recognizing the truth is painful? This is certainly the case. But that pain is temporary. With the right kind of therapeutic care it can be endured. I believe that the main problem here is that there are not enough such professional companions to be had. Almost all the representatives of what I’ll call the “caring professions” appear to be prevented by our morality system from siding with the children we once were and recognizing the consequences of the early injuries we have sustained. They are entirely under the influence of the Fourth Commandment, which tells us to honor our parents, “that thy days may be long upon the land the Lord thy God giveth thee.

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? 

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

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