Last posts on sciences médicales

L’avenir est à la postpsychiatrie

2016-11-28T19:22:13+01:00

L’avenir est à la postpsychiatrie

Dominique Baettig

Médecin, Ancien Conseiller national

Ex: http://www.lesobservateurs.ch

Les temps changent, les déficits se creusent, les audits se multiplient, les migrants en précarité doivent être placés en sécurité…Les structures de la psychiatrie, presque partout en audit, sont sous pression. Le nouveau directeur médical des Services psychiatriques du Jura bernois veut « secouer le cocotier » d’une institution tentaculaire, qui a bénéficié depuis des lustres d’une rente de situation et qui doit maintenant se redimensionner et se frotter aux réalités économiques du « coût-efficacité ».Tant mieux et bonne chance, car il lui en faudra pour réformer ce système à forte inertie avec une multitude d’activités parallèles alibis, souvent d’essence antipsychiatrique, occupationnelles et de développement personnel. Il n’est pas un inconnu dans la région puisqu’il s’était impliqué dans l’excellent programme pro-famille qui laissait aux proches de patients psychiatriques lourds la possibilité de développer des habiletés pour affronter des symptômes déstabilisants pour eux et de trouver des ressources, des solutions, un espace de parole et d’écoute. On sait aussi qu’il compte développer une approche de médiation neurocognitive permettant de modifier pratiquement des croyances, affronter mieux la réalité et qu’il pratique la thérapie cognitive, plus démocratique et collaborative. On ne peut que se réjouir de voir se tourner la page de la Bonne Parole psychanalytique et de son idolâtrie du Savoir et du Pouvoir.

Le plus réjouissant est son projet de recentrer la pratique des soins sur les soins. Et d’externaliser les approches nombreuses collatérales dispendieuses et occupationnelles. L’art-thérapie, les sorties accompagnées qualifiées de thérapeutiques, les congés thérapeutiques, les bricolages occupationnels calibrés pour handicapés mentaux, rien qui ne permette vraiment le retour dans la vie réelle communautaire. Ces thérapies ont leur place, c’est certain, mais dans l’ambulatoire au long terme et doivent être découplées des soins aigus et de crise. Les soins psychiatriques échappent encore trop à la modernité des approches médicales (psychopharmacologie restaurant le sommeil et diminuant le stress, techniques d’anesthésie aujourd’hui de maniement sûr et simple), approche cognitive et résolution des problèmes. Elle reste encore trop fortement une pratique asilaire, éloignée des centres urbains, basée sur les activités occupationnelles, une sorte de club Med pour faire passer le temps de la crise, sans la résoudre avec des moyens adéquats. On y est beaucoup placé à fin d’assistance, en attendant que les proches reprennent un peu leur souffle. C’est bien, mais insuffisant.

Il est grand temps, comme l’a fait à l’époque Basaglia, précurseur de la désinstitutionalisation en Italie, que les désordres et troubles mentaux soient traités de manière non discriminante, à l’hôpital général par exemple, sans approche au rabais ou demi-mesures condescendantes. Les traitements longs contraints devraient être en minorité et décidés, contrôlés par une autorité non médicale. Le modèle antipsychiatrique, naïf (le fou est normal, c’est la famille, la société, le psychiatre qui sont fous !) n’a plus de sens. Des séjours brefs, de crise, en collaboration avec le suivi ambulatoire devraient être organisés dans l’hôpital général et s’appuyer essentiellement sur le réseau extérieur prévu pour intervenir sur le long terme. Le modèle c’est les soins palliatifs en psychiatrie, avec une éthique de respect des convictions individuelles, un refus de la coercition sur le long terme. La nouvelle équipe réussira-t-elle à implanter des soins à l’hôpital de Moutier, en collaboration avec la psychiatrie jurassienne qui à l’époque n’a pas été soutenue dans cette démarche de précurseur car victime de la majorité constituée par ceux qui voulaient faire le contraire (que des hôpitaux de jour !), ceux qui voulaient pour eux faire la même chose et tous ceux qui ne voulaient rien faire. La résistance va être rude, il faudra s’accrocher.

Dominique Baettig, 27.11.2016

Krebszahlen steigen weltweit...

2011-03-27T00:15:00+01:00

Krebszahlen steigen weltweit, da in den Entwicklungsländer immer mehr amerikanische Nahrungsmittel gegessen und US-Produkte genutzt werden

David Gutierrez

Die Zahl der Krebskranken steigt weltweit an, besonders aber in den Industrienationen, heißt es in einem Bericht, der von der Amerikanischen Krebsgesellschaft (ACS) anlässlich des Weltkrebstages in der Fachzeitschrift der Gesellschaft – CA: A Cancer Journal for Clinicians – veröffentlicht wurde. In dem Bericht heißt es weiter, 2008 wurden schätzungsweise 12,6 Millionen neue Krebsfälle diagnostiziert und 7,6 Millionen Menschen starben an Krebs. Die überwältigende Mehrzahl dieser Fälle – 7,1 Millionen Erkrankungen und 4,8 Million Todesfälle – trat in den Industrienationen auf. Die Verbreitung einer sogenannten »Wohlstandskrankheit« wie Krebs auf die ärmeren Länder kann unter anderem darauf zurückgeführt werden, dass in diesen Regionen in zunehmendem Maße ungesunde Lebensweisen wie zum Beispiel Rauchen, Sesshaftigkeit und eine schlechte Ernährungsweise übernommen werden.

Die Forscher weisen darauf hin, dass ein Drittel der Krebstoten 2008 durch einfache Maßnahmen wie etwa Aufhören zu rauchen, weniger trinken von Alkohol, eine gesündere Ernährungsweise und mehr körperliche Bewegung sowie eine Reduzierung des Infektionsrisikos hätte verhindert werden können. Mehr als 7.300 Menschenleben könnten so täglich gerettet werden.

Mehr: http://info.kopp-verlag.de/medizin-und-gesundheit/gesundes-leben/david-gutierrez/krebszahlen-steigen-weltweit-da-in-den-entwicklungslaender-immer-mehr-amerikanische-nahrungsmittel-.html

Alexis Carrel: A Commemoration

2010-11-28T00:06:00+01:00

Alexis Carrel:
A Commemoration, Part 1

Kerry BOLTON

Ex: http://www.counter-currents.com/

[M]en cannot follow modern civilization along its present course, because they are degenerating. They have been fascinated by the beauty of the sciences of inert matter. They have not understood that their body and consciousness are subjected to natural laws, more obscure than, but as inexorable as, the laws of the sidereal world. Neither have they understood that they cannot transgress these laws without being punished.

They must, therefore, learn the necessary relations of the cosmic universe, of their fellow men, and of their inner selves, and also those of their tissues and their mind. Indeed, man stands above all things. Should he degenerate, the beauty of civilization, and even the grandeur of the physical universe, would vanish. . . . Humanity’s attention must turn from the machines of the world of inanimate matter to the body and the soul of man, to the organic and mental processes which have created the machines and the universe of Newton and Einstein.[1]

Alexis Carrel, an observer of the material universe, was one among a unique lineage of scientists who sought out solutions to what they considered were the primary problems confronting the modern world. For Carrel the material progress that was jumping by leaps and bounds from the 19th century across into his century was causing moral, physical and spiritual degeneration. While scientists, then as now overspecialized, and devoid of a broad perspective, were making new discoveries in the physical and social sciences, problems of degeneration and its ultimate consequences were not being sufficiently addressed in a holistic manner.

Within the same lineage of genius that was to consider these problems, we might also include Jung and Konrad Lorenz, Raymond Cattell, and the new generation of sociobiologists. For example Lorenz, the father of ethology, also applying his observations of the natural world to the state of modern man, came to conclusions analogous to those of Carrel, and also attempted to warn of the consequences:

All the advantages that man has gained from his ever-deepening understanding of the natural world that surrounds him, his technological, chemical and medical progress, all of which should seem to alleviate human suffering . . . tends instead to favor humanity’s destruction.[2]

For Jung there were problems for humanity inherent in his modern Civilization insofar as the unconscious is a layered structure each representing different eras of history from the primeval to the present. Therefore much about the psyche comes from the past, including the distant past, and there are aspect of the psyche that are not attuned to modern Civilization. Man’s psyche has not in totality caught up with the Civilization that he has created.[3] It was also a problem that Carrel sought to resolve.

However, what is even more unique about Carrel, is the extent to which he departs from the atheism of certain of today’s sociobiolgists (Richard Dawkins being an obvious example) giving the spiritual and metaphysical primary acknowledgement, as did Jung in his departure from Freudian psychoanalysis.

Scientific Background

Carrel was born in Lyons om June 28, 1873, and died in Paris on November 5, 1944. Graduating with a doctorate from Lyons, he taught operative surgery at the University, and worked at Lyon Hospital, which included experimental work. From 1906 he worked at the Rockefeller Center for Medical Research, New York, where he undertook most of his experiments in surgery, and was awarded a Nobel Prize in Physiology and Medicine in 1912 for developing a method of suturing blood vessels.

During World War I Carrel served as a Major in the French Army Medical Corps and co-invented the widely used Carrel-Dakin method of cleaning deep wounds, which was particularly effective in preventing gangrene and is credited with saving thousands of lives.

Carrel’s studies centered around tissue and organ transplantation, in 1908 devising methods for the transplanting of whole organs. In 1935 he invented in collaboration with US aviator and bio-mechanic Charles Lindbergh a machine for supplying a sterile respiratory system to organs removed from the body.

Carrel received honors throughout the world for his pioneering medical work, which has laid the basis for today’s organ transplant operations; his work with tissue cultures also having contributed significantly to the understanding of viruses and the preparation of vaccines.

In 1935, at the instigation of a group of friends, Carrel wrote Man the Unknown which caused antagonism with the new director of the Rockefeller Institute, Herbert S. Gasser. In 1939 Carrel retired and his laboratories and Division of Experimental Surgery were closed.

When World War II erupted Carrel returned to France as a member of a special mission for the French Ministry of Health, 1939–1940. Returning briefly to the USA, Carrel went back to France in 1941 via Spain. Although declining to become Minister of Public Health, he became Director of the Carrel Foundation for the Study of Human Problems, which was established by the Vichy Government, a position he held until his death. Here young scientists, physicians, lawyers, and engineers came together to study economics, political science, and nutrition, reflecting the eclectic nature of the holistic approach Carrel insisted upon as being necessary for the diagnosis and treatment of Civilization.

When the Allied forces occupied France in August, 1944, Carrel was suspended from his post and accused of being a “collaborator.”[4] Although he was cleared of charges of “collaboration,” embittered by the accusations he died two weeks later of a heart attack.[5]

Man the Unknown

The book for which the great physician had already received ridicule in 1935 in a quip-filled sneer in Time Magazine, but that became a world-wide bestseller, and the one most commonly associated with Carrel, is Man the Unknown, a scientific diagnosis of the maladies of modern civilization.[6].

Like Jung and Lorenz, the fundamental question for Carrel was that man’s morality and soul were not in accord with his modern civilization, his industrialization, and mass production. This was having a degenerating effect morally, physically, and spiritually.

As a physiologist Carrel explains the constitution of man physiologically and mentally, but these are just the material manifestations from which moral and spiritual lessons must be drawn in reconstituting civilization in accord with man’s spiritual and moral natures, which include an innate religious sense and a mysticism that has been enervated by materialism. Hence some of the questions posed by Carrel are:

We are very far from knowing what relations exist between skeleton, muscles, and organs, and mental and spiritual activities. We are ignorant of the factors that bring about nervous equilibrium and resistance to fatigue and to diseases. We do not know how moral sense, judgment, and audacity could be augmented. What is the relative importance of intellectual, moral, and mystical activities? What is the significance of aesthetic and religious sense? What form of energy is responsible for telepathic communications? Without any doubt, certain physiological and mental factors determine happiness or misery, success or failure. But we do not know what they are. We cannot artificially give to any individual the aptitude for happiness. As yet, we do not know what environment is the most favorable for the optimum development of civilized man. Is it possible to suppress struggle, effort, and suffering from our physiological and spiritual formation? How can we prevent the degeneracy of man in modern civilization? Many other questions could be asked on subjects which are to us of the utmost interest. They would also remain unanswered. It is quite evident that the accomplishments of all the sciences having man as an object remain insufficient, and that our knowledge of ourselves is still most rudimentary.[7]

A primary concern for Carrel was with the artificiality of modern civilization, from modes of dwelling to food production, including the factory raising of hens, questions which have in just recent years come into vogue with the “Left.” The question of factory and other forms of work drudgery and their adverse impact upon both menial and mental workers is regarded by Carrel as a major issue of concern in having a degenerative effect.

The environment which has molded the body and the soul of our ancestors during many millenniums has now been replaced by another. This silent revolution has taken place almost without our noticing it. We have not realized its importance. Nevertheless, it is one of the most dramatic events in the history of humanity. For any modification in their surroundings inevitably and profoundly disturbs all living beings. We must, therefore, ascertain the extent of the transformations imposed by science upon the ancestral mode of life, and consequently upon ourselves.[8]

The environment, including accommodation and working conditions, while materially very much better than those of our ancestors, has become artificial, is not rooted to any community, or family; no craft or individual creativity is involved. “Everywhere, in the cities, as well as in the country, in private houses as in factories, in the workshop, on the roads, in the fields, and on the farms, machines have decreased the intensity of human effort.” The types of food available is an important aspect considered by Carrel, and one which has in recent years been brought up especially by “Green” politicians[9] in the West. It is an example of what Carrel means by the material abundance yet simultaneous lowering of quality of modern civilization leading to human degeneration rather than elevation:

The aliments of our ancestors, which consisted chiefly of coarse flour, meat, and alcoholic drinks, have been replaced by much more delicate and varied food. Beef and mutton are no longer the staple foods. The principal elements of modern diet are milk, cream, butter, cereals refined by the elimination of the shells of the grain, fruits of tropical as well as temperate countries, fresh or canned vegetables, salads, large quantities of sugar in the form of pies, candies, and puddings. Alcohol alone has kept its place. The food of children has undergone a profound change. It is now very artificial and abundant. The same may be said of the diet of adults. The regularity of the working-hours in offices and factories has entailed that of the meals. Owing to the wealth which was general until a few years ago, and to the decline in the religious spirit and in the observance of ritualistic fasts, human beings have never been fed so punctually and uninterrupted.[10]

Now of course the problems of artificial diet of which Carrel was warning seventy-five years ago have reached the point of almost tragic-comic proportions with the virtually global phenomena of “fast food,” and the obesity problem that is becoming a real health issue in the West.[11]

The consequences not only of abundant – albeit un-nutritious food – coupled with an ease of life and the advances in medicine that have eliminated many diseases have paradoxically seen an increase in degenerative nervous diseases:

But we are confronted with much graver problems, which demand immediate solution. While infantile diarrhea, tuberculosis, diphtheria, typhoid fever, etc., are being eliminated, they are replaced by degenerative diseases. There are also a large number of affections of the nervous system and of the mind. In certain states the multitude of the insane confined in the asylums exceeds that of the patients kept in all other hospitals. Like insanity, nervous disorders and intellectual weakness seem to have become more frequent. They are the most active factors of individual misery and of the destruction of families. Mental deterioration is more dangerous for civilization than the infectious diseases to which hygienists and physicians have so far exclusively devoted their attention.[12]

What Carrel is suggesting throughout is that quantity has been substituted for quality, from food to arts. It is a problem arising from the mass nature of liberalism and socialism, and of capitalism, that also bothered the literati at the turn of the 19th and beginning of the 20th centuries,[13] and has continued apace with the technological advances of communications over just the past few years. Universal education and the mass communication of literature etc. has expanded the reading public for example, but has not encouraged the maintenance of cultural standards. Mass-marketing requires quantity and a fast turnover whether in computers or in what now passes for “literature” and “art.”

In spite of the immense sums of money expended on the education of the children and the young people of the United States, the intellectual elite does not seem to have increased. The average man and woman are, without any doubt, better educated and, superficially at least, more refined. The taste for reading is greater. More reviews and books are bought by the public than in former times. The number of people who are interested in science, letters, and art has grown. But most of them are chiefly attracted by the lowest form of literature and by the imitations of science and of art. It seems that the excellent hygienic conditions in which children are reared, and the care lavished upon them in school, have not raised their intellectual and moral standards.

Modern civilization seems to be incapable of producing people endowed with imagination, intelligence, and courage. In practically every country there is a decrease in the intellectual and moral caliber of those who carry the responsibility of public affairs. The financial, industrial, and commercial organizations have reached a gigantic size. They are influenced not only by the conditions of the country where they are established, but also by the state of the neighboring countries and of the entire world. In all nations, economic and social conditions undergo extremely rapid changes. Nearly everywhere the existing form of government is again under discussion. The great democracies find themselves face to face with formidable problems—problems concerning their very existence and demanding an immediate solution. And we realize that, despite the immense hopes which humanity has placed in modern civilization, such a civilization has failed in developing men of sufficient intelligence and audacity to guide it along the dangerous road on which it is stumbling. Human beings have not grown so rapidly as the institutions sprung from their brains. It is chiefly the intellectual and moral deficiencies of the political leaders, and their ignorance, which endanger modern nations.[14]

Carrel in his preliminary remarks concludes with one of the primary symptoms of cultural decay, that of declining birthright, which Spengler and others have commented upon in the same context also, and it is a problem taken up again in Man The Unknown and in his posthumously published Reflections on Life. Indeed, as this is written there have been some media remarks and commentary of New Zealand having the second highest abortion rate in the developed world (after Sweden) and as usual ‘sexual health experts’ are trotted out to offer superficial explanation such as lack of adequate sex education for the young (which according to the experts should begin at pre-school level).[15]

Finally, we must ascertain how the new mode of life will influence the future of the race. The response of the women to the modifications brought about in the ancestral habits by industrial civilization has been immediate and decisive. The birth rate has at once fallen. This event has been felt most precociously and seriously in the social classes and in the nations which were the first to benefit from the progress brought about, directly or indirectly, by the applications of scientific discoveries. Voluntary sterility is not a new thing in the history of the world. It has already been observed in a certain period of past civilizations. It is a classical symptom. We know its significance.[16]

Spengler wrote of this problem also as symptomatic of the senile “Winter” cycle of a Civilization where woman repudiates her womanliness in her desire to be “free.” There arises the phenomena of the “sterility of civilized man.”[17] “The continuance of the blood-relation in the visible world is no longer a duty of the blood and the destiny of being the last of the line is no longer felt as a doom.”[18] While the “primary woman, the peasant woman, is mother….,” in Late Civilization there emerges “emancipated woman,” and in this cycle which lasts for centuries, there is an “appalling depopulation,” and the whole cultural pyramid crumbles from the top down.[19]

Carrel’s premise, reminiscent of the passage previously quoted from Jung, is:

Modern civilization finds itself in a difficult position because it does not suit us. It has been erected without any knowledge of our real nature. It was born from the whims of scientific discoveries, from the appetites of men, their illusions, their theories, and their desires. Although constructed by our efforts, it is not adjusted to our size and shape.[20]

The mental cost for the workers caused by mass industrialization are addressed by Carrel in terms that are not found by the democratic and Marxist champions of the proletariat, yet Carrel well after his death, has been smeared as an inhumane “Nazi.”

In the organization of industrial life the influence of the factory upon the physiological and mental state of the workers has been completely neglected. Modern industry is based on the conception of the maximum production at lowest cost, in order that an individual or a group of individuals may earn as much money as possible. It has expanded without any idea of the true nature of the human beings who run the machines, and without giving any consideration to the effects produced on the individuals and on their descendants by the artificial mode of existence imposed by the factory. The great cities have been built with no regard for us. The shape and dimensions of the skyscrapers depend entirely on the necessity of obtaining the maximum income per square foot of ground, and of offering to the tenants offices and apartments that please them. This caused the construction of gigantic buildings where too large masses of human beings are crowded together. Civilized men like such a way of living. While they enjoy the comfort and banal luxury of their dwelling, they do not realize that they are deprived of the necessities of life. The modern city consists of monstrous edifices and of dark, narrow streets full of gasoline fumes, coal dust, and toxic gases, torn by the noise of the taxicabs, trucks, and trolleys, and thronged ceaselessly by great crowds. Obviously, it has not been planned for the good of its inhabitants.[21]

These are questions that have never been resolved, either by capitalist or by communist states. Despite our increased standards of living—albeit largely based on debt—the “banality of luxury” has been accepted as desirable as modern man has adapted to, rather than resisted, the pervasive era of mass production and consumption as the new universal religion. The aspects described by Carrel as he observed them in 1935, have multiplied by many times.

Notes

1. Alexis Carrel, Man the Unknown (Sydney: Angus and Robertson Ltd., 1937); Preface, xi.

2. Konrad Lorenz, Civilized Man’s Eight Deadly Sins (1974), 26. The full text is online at: http://www.scribd.com/doc/34473621/Konrad-Lorentz-Civilized-Mans-Deadly-Sins. The basic question asked by ethologists in regard to the behavior patterns of a species is: “What for?” Lorenz asks what the answer is when such a question is applied to many behavior patterns of modern Civilization. (p. 4).

3. Jung wrote of this schizoid state: “Our souls as well as our bodies are composed of individual elements which were all already present in the ranks of our ancestors. The ‘newness’ of the individual psyche is an endlessly varied recombination of age-old components. Body and soul therefore have an intensely historical character and find no place in what is new. We are very far from having finished with the Middle Ages, classical antiquity and primitivity as our modern psyches pretend. Nevertheless we have plunged into a cataract of progress which sweeps us into the future with ever wilder violence the farther it takes us from our roots.” C. G. Jung, Memories, Dreams, Reflections, 263.

4. “Alexis Carrel,” http://www.pbs.org/wnet/redgold/innovators/bio_carrel.html

5. Alexis Carrel, Reflections on Life (Hawthorn Books 1952), “The author and his book,” http://chestofbooks.com/society/metaphysics/Reflections-On-Life/The-Author-And-His-Book.html

6. The full text of the 1939 Harper’s edition of Man the Unknown can be read online: http://www.soilandhealth.org/03sov/0303critic/030310carrel/Carrell-toc.htm

7. Man the Unknown, ch. 1: 1, “The Need for a better knowledge of man.”

8. Man the Unknown, ch. 1: 3.

9. E.g. New Zealand’s retiring Green Party Member of Parliament Sue Kedgley, was particularly noted for her campaigns on the chemical adulteration of food.

10. Man the Unknown, ch. 1: 3.

11. Eric Schlosser, Fast Food Nation (Middlesex: Allen Lane, Penguin, 2001).

12. Man the Unknown, Ch. 1: 4.

13. K. R. Bolton, Thinkers of the Right (Luton: Luton Publications, 2003).

14. Man the Unknown.

15. That “sex education” of the proportions advocated by the “experts” has for decades been practised by Sweden, which nonetheless tops all states in terms of abortion rates, seems to have been missed by the “experts.” The major myth of the “experts” in accounting for New Zealand’s high abortion rate is that most abortions are performed among poorly educated Polynesian/Maori teenagers. The median age for abortions in 2009 was 24. Over 50% were of European origin. Statistics New Zealand: Abortion Statistics Year Ended December 2009, http://www.stats.govt.nz/browse_for_stats/health/abortion/AbortionStatistics_HOTPDec09/Commentary.aspx

16. Man the Unknown, ch. 1: 4.

17. Oswald Spengler, The Decline of the West, 1926, (London: George Allen and Unwin, 1971), 103.

18. The Decline of the West, 104.

19. The Decline of the West, 105.

20. Man the Unknown, ch. 1: 4.

21. Man the Unknown.

Alexis Carrel:
A Commemoration, Part 2

In addressing the artificiality of food as a modern degenerative cause, Carrel states:

Our life is influenced in a large measure by commercial advertising. Such publicity is undertaken only in the interest of the advertisers and not of the consumers. For example, the public has been made to believe that white bread is better than brown. Then, flour has been bolted more and more thoroughly and thus deprived of its most useful components. Such treatment permits its preservation for longer periods and facilitates the making of bread. The millers and the bakers earn more money. The consumers eat an inferior product, believing it to be a superior one. And in the countries where bread is the principal food, the population degenerates. Enormous amounts of money are spent for publicity. As a result, large quantities of alimentary and pharmaceutical products, at the least useless, and often harmful, have become a necessity for civilized men. In this manner the greediness of individuals, sufficiently shrewd to create a popular demand for the goods that they have for sale, plays a leading part in the modern world.[1]

These problems of modern civilization were addressed during the Medieval era, under religious sanction, and under organization sanction via the Guilds, and yet our era is regarded as “progressive” and full of unlimited possibilities and that of the past as superstition-ridden and ignorant.

Man is for Carrel first a spiritual being, who has entered a degenerative state through artificial behavior patterns induced by industrialization.

The definition of good and evil is based both on reason and on the immemorial experience of humanity. It is related to basic necessities of individual and social life. However, it is somewhat arbitrary. But at each epoch and in each country it should be very clearly defined and identical for all classes of individuals. The good is equivalent to justice, charity, beauty. The evil, to selfishness, meanness, ugliness. In modern civilization, the theoretical rules of conduct are based upon the remains of Christian morals. No one obeys them. Modern man has rejected all discipline of his appetites. However, biological and industrial morals have no practical value, because they are artificial and take into consideration only one aspect of the human being. They ignore some of our most essential activities. They do not give to man an armor strong enough to protect him against his own inherent vices.

In order to keep his mental and organic balance, man must impose upon himself an inner rule. The state can thrust legality upon people by force. But not morality. Everyone should realize the necessity of selecting the right and avoiding the wrong, of submitting himself to such necessity by an effort of his own will. The Roman Catholic Church, in its deep understanding of human psychology, has given to moral activities a far higher place than to intellectual ones. The men, honored by her above all others, are neither the leaders of nations, the men of science, nor the philosophers. They are the saints–that is, those who are virtuous in a heroic manner. When we watch the inhabitants of the new city, we fully understand the practical necessity of moral sense. Intelligence, will power, and morality are very closely related. But moral sense is more important than intelligence. When it disappears from a nation the whole social structure slowly commences to crumble away. In biological research, we have not given so far to moral activities the importance that they deserve. Moral sense must be studied in as positive a manner as intelligence. Such a study is certainly difficult. But the many aspects of this sense in individuals and groups of individuals can easily be discerned. It is also possible to analyze the physiological, psychological, and social effects of morals. Of course, such researches cannot be undertaken in a laboratory. Field work is indispensable. There are still today many human communities which show the various characteristics of moral sense, and the results of its absence or of its presence in different degrees. Without any doubt, moral activities are located within the domain of scientific observation.[2]

While Carrel has been deemed since 1944 to be a “fascist,” a “collaborator,” and a “Nazi,” his championing of the individual rather than the mass does not sit well with stereotypical images. Like others skeptical of democracy and equality, he opposed the leveling tendencies of the modern era, be they in the form of capitalism or Marxism, both of which had accepted the same formulation of man and society, Carrel in Reflections on Life calling the Liberal bourgeois the elder brother of the Bolshevist.

Modern society ignores the individual. It only takes account of human beings. It believes in the reality of the Universals and treats men as abstractions. The confusion of the concepts of individual and of human being has led industrial civilization to a fundamental error, the standardization of men. If we were all identical, we could be reared and made to live and work in great herds, like cattle. But each one has his own personality. He cannot be treated like a symbol.[3]

One symptom of mass society is that of mass education, and Carrel here focuses on the role of the family and especially the mother as the prime educator of the child before any institution. This championing of the family rather than the State is contrary to all collectivist schemes, which seek to eliminate the family as an obstacle to State totality.

Children should not be placed, at a very early age, in schools where they are educated wholesale. As is well known, most great men have been brought up in comparative solitude, or have refused to enter the mold of the school. Of course, schools are indispensable for technical studies. They also fill, in a certain measure, the child’s need of contact with other children. But education should be the object of unfailing guidance. Such guidance belongs to the parents. They alone, and more especially the mother, have observed, since their origin, the physiological and mental peculiarities whose orientation is the aim of education. Modern society has committed a serious mistake by entirely substituting the school for the familial training. The mothers abandon their children to the kindergarten in order to attend to their careers, their social ambitions, their sexual pleasures, their literary or artistic fancies, or simply to play bridge, go to the cinema, and waste their time in busy idleness. They are, thus, responsible for the disappearance of the familial group where the child was kept in contact with adults and learned a great deal from them.[4]

It is relevant to note here that the family was indeed the basis of the Vichy regime that sought a “National Revolution” based on the dictum “Work, Family, Homeland.” Among the family-orientated measures of the Vichy regime was the “Mother-at-home” allowance,[5] the type of legislation that is still being sought in the Western democracies. The “family allowance” increased with the birth of each child.[6] Maternity welfare provided for women to be taken by a hospital one month before and one month after the birth of a child,[7] a measure that would today in our liberal “welfare states” now seem utopian.

Likewise, Carrel lamented the phenomena of mass production and man as factory fodder, where there was once craft centered on a religious ethos rather than a strictly economic one.

The neglect of individuality by our social institutions is, likewise, responsible for the atrophy of the adults. Man does not stand, without damage, the mode of existence, and the uniform and stupid work imposed on factory and office workers, on all those who take part in mass production. In the immensity of modern cities he is isolated and as if lost. He is an economic abstraction, a unit of the herd. He gives up his individuality. He has neither responsibility nor dignity. Above the multitude stand out the rich men, the powerful politicians, the bandits. The others are only nameless grains of dust. On the contrary, the individual remains a man when he belongs to a small group, when he inhabits a village or a small town where his relative importance is greater, when he can hope to become, in his turn, an influential citizen. The contempt for individuality has brought about its factual disappearance.[8]

Again, Carrel seems to be alluding in his ideal for a return to the medieval ethos. And again, one finds here also that Carrel’s social critique is far from misanthropic, as has been more recently claimed by his post-mortem “anti-fascist” avengers. He is a physician trying to diagnose and treat the cancerous growth of the mass tyranny of the modern era.

Carrel’s conclusion is that man, who has transformed the material world through science, is also capable of transforming himself. But he will not transform himself without necessity, because he has become complacent amidst the artificial lifestyle of industrial civilization.

While surrounded by the comfort, the beauty, and the mechanical marvels engendered by technology, he does not understand how urgent is this operation. He fails to realize that he is degenerating. Why should he strive to modify his ways of being, living, and thinking?[9]

Carrel regarded the Great Depression as a fortuitous opportunity, because of the undermining of public confidence in the economic system, which might impel people to seek a redirection.

Has not modern life decreased the intelligence and the morality of the whole nation? Why must we pay several billions of dollars each year to fight criminals? Why do the gangsters continue victoriously to attack banks, kill policemen, kidnap, ransom, or assassinate children, in spite of the immense amount of money spent in opposing them? Why are there so many feeble-minded and insane among civilized people? Does not the world crisis depend on individual and social factors that are more important than the economic ones? It is to be hoped that the spectacle of civilization at this beginning of its decline will compel us to ascertain whether the causes of the catastrophe do not lie within ourselves, as well as in our institutions. And that we will fully realize the imperativeness of our renovation.

…The spontaneous crash of technological civilization may help to release the impulses required for the destruction of our present habits and the creation of new modes of life.[10]

What Carrel called for was the creation of a new ruling state of renaissance men who would be educated in all the arts and sciences, having renounced ordinary life to form a ruling class better capable of creating a new civilization in keeping with man’s true nature, than can politicians and plutocrats.

Indeed, the few gifted individuals who dedicate themselves to this work will have to renounce the common modes of existence. They will not be able to play golf and bridge, to go to cinemas, to listen to radios, to make speeches at banquets, to serve on committees, to attend meetings of scientific societies, political conventions, and academies, or to cross the ocean and take part in international congresses. They must live like the monks of the great contemplative orders, and not like university professors, and still less like business men. In the course of the history of all great nations, many have sacrificed themselves for the salvation of the community. Sacrifice seems to be a necessary condition of progress.[11]

Eugenics was also a significant aspect of Carrel’s beliefs, and the matter for which he is most smeared, although eugenic ideas among physiologists at that time were the norm, and what Carrel advocated was on par with the sterilization measures already undertaken by many states of the USA,[12] and was at that time even advocated by socialists, as was particularly the case in Sweden. Hence, Carrel stated:

Eugenics may exercise a great influence upon the destiny of the civilized races. Of course, the reproduction of human beings cannot be regulated as in animals. The propagation of the insane and the feeble-minded, nevertheless, must be prevented. A medical examination should perhaps be imposed on people about to marry, as for admission into the army or the navy, or for employees in hotels, hospitals, and department stores. However, the security given by medical examination is not at all positive. The contradictory statements made by experts before the courts of justice demonstrate that these examinations often lack any value. It seems that eugenics, to be useful, should be voluntary. By an appropriate education, each one could be made to realize what wretchedness is in store for those who marry into families contaminated by syphilis, cancer, tuberculosis, insanity, or feeble-mindedness. Such families should be considered by young people at least as undesirable as those which are poor. In truth, they are more dangerous than gangsters and murderers. No criminal causes so much misery in a human group as the tendency to insanity. Voluntary eugenics is not impossible. […]None should marry a human being suffering from hidden hereditary defects. Most of man’s misfortunes are due to his organic and mental constitution and, in a large measure, to his heredity. Obviously, those who are afflicted with a heavy ancestral burden of insanity, feeblemindedness, or cancer should not marry. No human being has the right to bring misery to another human being. Still less, that of procreating children destined to misery.[13]

It is clear that for all the slander against Carrel as a eugenicist, his position on the matter was moderate for the time, and was to be voluntary, based on a combination of education and financial rewards. However, also of great importance in Carrel’s system was education and culture.

Children must be reared in contact with things which are the expression of the mind of their parents. It is imperative to stop the transformation of the farmer, the artisan, the artist, the professor, and the man of science into manual or intellectual proletarians, possessing nothing but their hands or their brains. The development of this proletariat will be the everlasting shame of industrial civilization. It has contributed to the disappearance of the family as a social unit, and to the weakening of intelligence and moral sense. It is destroying the remains of culture. All forms of the proletariat must be suppressed. Each individual should have the security and the stability required for the foundation of a family.[14]

Elsewhere Carrel writes again of the undesirability of mass proletarianization and the need for a new economic system:

The artisan, on the contrary, has the legitimate hope that some day he may become the head of his shop. Likewise, the peasant owning his land, the fisherman owning his boat, although obliged to work hard, are, nevertheless, masters of themselves and of their time. Most industrial workers could enjoy similar independence and dignity. The white-collar people lose their personality just as factory hands do. In fact, they become proletarians. It seems that modern business organization and mass production are incompatible with the full development of the human self. If such is the case, then industrial civilization, and not civilized man, must go.[15]

In the same paragraph Carrel emphasis the basic social unit as being the family, predicated on sound and lasting marriage for the raising of healthy children, and the education of women geared to raising children.

Marriage must cease being only a temporary union. The union of man and woman, like that of the higher anthropoids, ought to last at least until the young have no further need of protection. The laws relating to education, and especially to that of girls, to marriage, and divorce should, above all, take into account the interest of children. Women should receive a higher education, not in order to become doctors, lawyers, or professors, but to rear their offspring to be valuable human beings.[16]

Feminism has resulted in what we might call the proletarianization of women, whether in menial or intellectual arenas, as increasing numbers especially over the past several decades have opted for jobs rather than children, even for the sake of their social life, or have been leaving child bearing to increasingly later ages until procreation becomes a problem. If Carrel were alive today, he would undoubtedly have much to say about the decline fertility rates among males also, perhaps looking at environmental and nutritional factors for explanations. At any rate the question of food quality is broached by Carrel several times in Man the Unknown, for example:

We now have to reestablish, in the fullness of his personality, the human being weakened and standardized by modem life. Sexes have again to be clearly defined. Each individual should be either male or female, and never manifest the sexual tendencies, mental characteristics, and ambitions of the opposite sex. Instead of resembling a machine produced in series, man should, on the contrary, emphasize his uniqueness. In order to reconstruct personality, we must break the frame of the school, factory, and office, and reject the very principles of technological civilization.

The effect of the chemical compounds contained in food upon physiological and mental activities is far from being thoroughly known. Medical opinion on this point is of little value, for no experiments of sufficient duration have been made upon human beings to ascertain the influence of a given diet. There is no doubt that consciousness is affected by the quantity and the quality of the food.[17]

Carrel, as a social-physician in the closing paragraphs of his seminal work again shows that what he was advocating was of a humane character; that he was not a social-Darwinist with a disregard for the weaker elements of society:

The brutal materialism of our civilization not only opposes the soaring of intelligence, but also crushes the affective, the gentle, the weak, the lonely, those who love beauty, who look for other things than money, whose sensibility does not stand the struggle of modern life. In past centuries, the many who were too refined, or too incomplete, to fight with the rest were allowed the free development of their personality. Some lived within themselves. Others took refuge in monasteries, in charitable or contemplative orders, where they found poverty and hard work, but also dignity, beauty, and peace. Individuals of this type should be given, instead of the inimical conditions of modern society, an environment more appropriate to the growth and utilization of their specific qualities.[18]

Notes

1. Man the Unknown.

2. Man the Unknown, ch. 4: 3.

3. Man the Unknown, ch. 7: 10.

4. Man the Unknown, ch. 7: 10.

5. Decree of October 11, 1940.

6. Laws of November 18, 1940; February 15, 1941.

7. Law no. 3763, September 2, 1941.

8. Alexis Carrel, Man the Unknown, ch. 7: 10.

9. Man the Unknown, ch. 7: 10., ch. 8: 1.

10. Man the Unknown, ch. 7: 10.

11. Man the Unknown, ch. 8:3.

12. Indiana became the first US state to enact a sterilization law in 1907, directed towards the “feebleminded.” In 1927 the US Supreme Court ruled 8 to that sterilization laws for the mentally handicapped were not unconstitutional, Justice Holmes writing of the decision: “It is better for all the world, if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind.” As late as 1970 the Nixon Administration increased Medicaid funding for the voluntary sterilization of low-income Americans. The last forcible sterilization occurred in the USA in 1981, in Oregon, under the direction of the Oregon Board of Eugenics. Social democratic Sweden was particularly active with a eugenic sterilization program from 1934, the laws not being repealed until 1976. Around 31,000 had been sterilized, by far the majority forcibly.

13. Man the Unknown, ch. 8:7.

14. Man the Unknown, ch. 8:7.

15. Man the Unknown, ch. 8:12.

16. Reflections on Life, ch. 8: 12.

17. Reflections on Life, ch. 8: 12.

18. Reflections on Life, ch. 8: 12.

Alexis Carrel:
A Commemoration, Part 3

Reflections on Life

Three of Carrel’s books were published posthumously, Reflections on Life[1] being particularly instructive in further explicating Carrel’s views on civilization. Here Carrel states that the great problem of the day is for man to increase not only his intelligence, but also a robustness of character and morality, and to maintain a spiritual outlook, these qualities having atrophied and failed to keep pace with technical evolution.[2] Based on his experiments and observations Carrel states that the organism is greatly malleable and changed by circumstances of environment. This two-way interaction between environment and genes seems often to be overlooked in a dichotomy existing between genetic determinists and environmental determinists. Therefore, what Carrel presents is a synthesis, writing:

The formation of body and mind depends on the chemical, physical and psychological conditions of the environment and on physiological habits. The effects of these conditions and these habits on the whole make-up of the individual ought to be exactly studied with reference to all activities of body and mind.[3]

Throughout his life he also emphasized the importance of the spiritual and the religious, and he remained a Christian.

Carrel proceeds with the first chapter to trace the dissolution of traditional communal bonds with the ancestral traditions being undermined from the time of the Renaissance, through to the Reformation, and the revolutions of France and America, enthroning of rationalism and heralding the rise of liberalism and Marxism:

The democratic nations fail to recognize the value of scientific concepts in the organization of communal life. They put their trust in ideologies, those twin daughters of the rationalism of the Age of Enlightenment. Yet neither Liberalism nor Marxism bases itself on an exhaustive observation of reality. The fathers of Liberalism, Voltaire and Adam Smith, had just as arbitrary and incomplete a view of the human world as Ptolemy had of the stellar system. The same applies to those who signed the Declaration of Independence, to the authors of the Declaration of the Rights of Man and of the Citizen as also to Karl Marx and Engels.[4]

At the root of these ideologies of capitalism and socialism alike is economic reductionism, which has given rise to the artificiality of a civilization that Carrel condemned for fostering a weakened state of humanity, physiologically, morally, spiritually, and mentally:

The principles of the Communist Manifesto are, in fact, like those of the French Revolution, philosophical views and not scientific concepts. The Liberal bourgeois and the Communist worker share the same belief in the primacy of economics. This bel

Deshumanizacion de la Medicina

2009-07-04T00:18:00+02:00

Deshumanización de la Medicina

Ex: http://elfrentenegro.blogspot.com/

Reproducimos aquí un escrito de Fernando Trujillo, nuestro colaborador habitual desde Méjico. Si quieres colaborar con nuestro blog enviandonos artículos, contáctate al correo electrónico que figura en rojo. Consideramos de todos modos importante señalar que las opiniones de cada autor aquí volcadas, no son siempre las mismas que la de los administradores del blog. ¡Animate y colabora! despertarloeterno@hotmail.com

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No nos debe extrañar el grado de deshumanización al que ha llegado la ciencia médica, en una sociedad que se mueve por el dinero como es la sociedad moderna todo pierde su humanidad, se ha visto con el arte, la educación, la religión, el trabajo y la medicina, todo lo que se mueve por el poder del dinero tarde o temprano pierde su humanidad.

Cuando los jóvenes deciden estudiar medicina muchos de ellos piensan en los miles de billetes que llegaran a sus bolsillos gracias a la profesión médica, desde ese momento empieza el problema ya que estos jóvenes se guían por lo económico y no por el lado humano que es servir y ayudar. Los hospitales ya solo se mueven por el poder económico olvidando la ética y el ideal de ayuda al necesitado, los médicos cobran cuantiosos honorarios por cada cirugía, tienen autos de lujo y botellas del mejor vino en su consultorio gracias a su profesión pero muchos de ellos se niegan a atender a quien no tiene los recursos para pagar esos odiosos honorarios. Los tratamientos médicos tienen elevados costos que muchos no pueden pagar, muchas familias con hijos o parientes enfermos no tienen el dinero para pagar una quimioterapia o una cirugía y en los hospitales públicos muchas veces se carece de los medios para atender enfermedades como lo son el cáncer por citar alguna. En los hospitales te pueden echar o negar el servicio si no tienes un seguro o el dinero para pagar por sus servicios sin importar que la persona esté sufriendo, muchos defensores del sistema médico pueden alegar como defensa que existen los hospitales públicos pero en dichos hospitales como dije unos párrafos arriba no tienen muchos de los servicios o el material para tratar graves enfermedades, en los hospitales públicos tienen el defecto de que el servicio es pésimo, el lugar está en condiciones insalubres, el personal médico es grosero y prepotente con los internos, entre otros problemas como la escasez de medicamentos y ambulancias.

Aclaro antes de continuar y para ser justo que también existe una minoría de médicos que no se dejan guiar por el dinero si no por la ética y el juramento de Hipócrates de servir y ayudar al paciente, sin embargo ya son una minoría dentro del ejército de esclavos del oro.

Gran culpa de proceso de deshumanización de la ciencia médica lo tienen las ideas progresistas del mundo moderno, estas subversivas ideas que supuestamente sirven como una evolución no son más que patrañas que al contrario de lo que muchos piensan han conducido al mundo a una bestial involución. Ejemplo de esto es esa nueva tendencia en el mundo medico a trasplantar órganos de animales a humanos, hoy ya se puede trasplantar el corazón de un cerdo a un ser humano, también se habla de crear sangre artificial para donaciones y de maquinas para preservar la vida con años de longevidad. Mi pregunta es ¿Dónde está la dignidad del ser humano? El progreso nos está llevando a pasos acelerados hacia un mundo en donde no existan fronteras entre hombres, animales y maquinas. Dentro de poco ya no habrán seres humanos, lo que habrá serán aberrantes hombres-maquinas y hombres-animales, entonces el espíritu y la dignidad humana se verán perdidos en el mar de la inmundicia tecnológica. Ese el progreso al que el mundo tanto elogia y aplaude, ese es el mundo al que nos está llevando.

Una ciencia que presuma de ser humanitaria debe siempre poner primero a la ética y el respeto hacia las leyes de la naturaleza antes que el progreso. Por ejemplo en la Grecia Helénica se vieron grandes avances en la medicina, la filosofía y la ciencia por citar algunas porque antes que nada estaba esa ética y ese respeto hacia la naturaleza de la que hable unas líneas arriba, por desgracia en la civilización occidental moderna esto no sucede. Según el progreso materialista, todo lo que es nuevo debe remplazar lo que es viejo, con tal de "evolucionar" se debe someter a la naturaleza, arrollar las ideas "pasadas de moda" (frase que los progresistas aman) para desarrollar ideas nuevas que sirvan para crear una "mejor" sociedad. Mientras más se evoluciona materialmente mas se pierde humanamente.

Gracias a estas ideas tenemos el aborto, la clonación, la investigación de células madres, el uso de marihuana en terapias por citar algunas de esas ideas nuevas tan veneradas por los médicos "tolerantes". El aborto nos dice como una ciencia que nació para salvar vidas ha sido tergiversada ahora en una ciencia para acabar con ellas. Los médicos progresistas en su afán de idolatrar todo lo que es nuevo han traicionado el juramento de Hipócrates al aprobar el genocidio que es el aborto, estos doctores dan conferencias junto con otros "especialistas" sobre las "ventajas" de legalizar el aborto, propagando falsedades que claro la masa se traga como pan. Una de estas falsedades es que una vez legalizado el aborto se disminuirá el numero de los mismos, está comprobado que en los países donde está legalizado este holocausto se ha aumentado el número de abortos de forma alarmante. El producto (palabra que usan con el feto despojándolo de su humanidad) no siente es otra falsedad que nos dicen, desde la concepción el feto siente de forma inconsciente lo que pasa, sabe lo que su madre está sintiendo y por supuesto siente el dolor al momento de un legrado, esto ya está comprobado científicamente, así que doctores progresistas no me vengan con la mamarrachada de que el feto no tiene sentimientos porque no les creo ni una palabra. Otro de los mitos que giran alrededor del aborto es que las mujeres lo hacen por necesidad económica, muchas familias burguesas con tal de tapar un escándalo social obligan a su hija a tener un aborto, novios irresponsables recurren al aborto para que un bebe no interfiera en sus vidas pero eso también es culpa de la pésima visión de la sexualidad moderna, las mujeres que han sido víctimas de una violación seguro lo verán como una solución, yo les tengo otra, mata al violador y deja vivir al niño.

La investigación con células madres es otra tendencia moderna y subversiva de la medicina cada vez más deshumanizada, no es más que una forma de aborto con otras palabras. Se trata de investigar con embriones humanos para curar enfermedades como la diabetes o el mal de Parkinson por supuesto eso es lo que dicen los medios de comunicación afines al sistema en el que vivimos, no se dejen engañar nada que esta contra la naturaleza y que pase sobre la dignidad humana puede servir para hacer el bien. La ciencia profana no valora la vida humana como tampoco valora la vida de los animales con los cuales experimenta pisoteando su dignidad como seres vivos. La vida empieza desde que un esperma toca el ovulo esto es lo que no entienden estos idiotas médicos modernos, experimentar con seres vivos no es la solución a los problemas es al contrario una forma de que la raza humana es cada vez mas insensible, el hombre se está deshumanizando por completo convirtiéndose en un monstruo que pasa sobre cualquier ética para lograr sus metas, una sociedad que se mueva bajo estos valores materialistas no puede ser llamada humana y está condenada a la extinción. Actualmente en Estados Unidos el nefasto presidente Obama ha dado su aprobación para que se investigue con células madres, un triunfo más del progreso materialista y un paso más para la desvalorización completa del ser humano. Los progresistas dicen que hay que avanzar, con tal de que la ciencia avance se deben hacer sacrificios, esto es una descarada mentira propia del Sistema ya que la ciencia sagrada ha demostrado grandes avances científicos y médicos demostrando que la ética y el respeto hacia la vida van de la mano con la ciencia, contrario a la ciencia profana y moderna cuyos "logros" han sido la destrucción del espíritu humano. Dos grandes científicos que se opusieron al progreso científico sin freno fueron Alexis Carrel y Konrad Lorenz, ambos ganadores del premio Nobel, ambos grandes genios en la medicina y en la ciencia y ambos combatieron la vivisección, el poder del dinero y los postulados de la ciencia moderna. Carrel y Lorenz hicieron colosales descubrimientos en sus respectivos campos por que sometieron a la ciencia bajo las leyes de la ética, ambos veían al hombre no como un ser material si no como un ser conectado con lo divino y con el cosmos, no nos debe extrañas que hoy esos genios sean desprestigiados e ignorados por los científicos profanos y el Sistema masificador.

La cirugía plástica otro campo de la medicina moderna se ha convertido en estos tiempos en un lamentable espectáculo reflejando la crisis en el hombre y la mujer del mundo moderno. Otro campo cuya función era el de curar a las personas con una discapacidad física, victimas de un accidente ahora ha sido tergiversado por la pesadilla materialista-moderna.

El auge en esta era por las cirugías plásticas se debe a un repulsivo "culto a la belleza" (una parodia del culto a la belleza en la edad antigua) que se esta dando en los países mas avanzados tecnológicamente. Hoy hombres y mujeres ya no se sienten bien consigo mismos, buscan ante todo ser jóvenes, ser delgados, ser los mas "sexys", esto como es de esperarse los aprovechan un grupillo de médicos adoradores de Mammon que sacan beneficio de la crisis de identidad de esta personas.

Todos pueden parecer estrellas de Hollywood, todos pueden ser tan delgados como un modelo, todos pueden tener el cuerpo perfecto, todos pueden cambiar de género como cambiar de ropa, a pesar de que la mente y el espíritu estén muertos, a pesar de que la vida interior sea un abismo. La serie televisiva Nip Tuck es un reflejo de esto que estoy comentando.

Médicos con ansias de "superstars" utilizan de manera despiadada la tecnología clínica para deformar el cuerpo humano con el fin de alcanzar la belleza plástica más perfecta, el capitalismo ha invertido el sentido de la belleza clásica convirtiendo lo que para los clásicos era el templo del alma en un objeto de deseo. A los médicos que se especializan en las cirugías plásticas no les importa la salud de los pacientes, mientras estos paguen bien ellos los seguirán deformando a manera de sus sueños, muchas de estas cirugías son contra natura como podíamos citar el cambio de sexo algo grotesco, morboso y patético que últimamente esta de moda en el mundo moderno de las masas. Consecuencias de una cirugía mal practicada (y que muchos médicos no hablan a sus pacientes) puede ser quedar en un estado de coma, desfiguraciones en el cuerpo, incluso la muerte, una persona que se practica una cirugía constantemente tiene el riesgo de quedar como un monstruo o morir.

En México tenemos el caso del doctor Del Villar un hombre que ha lucrado con el sufrimiento de otros debido a su negligencia como medico pero que goza de la amistad de varias personas del medio del espectáculo que no dudo lo hayan ayudado en sus problemas con la ley gracias a sus influencias. Otro caso digno de destacar es el de la modelo argentina Sabrina una mujer que se ha operado el busto y ha deformado su cuerpo que mas que deseo la pobre causa lastima, las consecuencias de una vida vacía.

Desde las políticas económicas de los hospitales hasta las tendencias más subversivas de la ciencia profana, la medicina se ha convertido en un monstruo frío dentro de este mundo más inhumano. Si queremos oponernos a esta sombra progresista-moderna debemos ayudar a forjar una nueva elite de médicos cuyo deber sea el de servir y curar al necesitado sin importar el dinero, con amor a su vocación y demostrando que las hipótesis progresistas al final son derribadas por las inmutables leyes de la naturaleza.

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