Wednesday, 29 December 2010

Once again another ramble on medicine, mental health problems and the hippocratic oath

Wierdos are often if not always mentally ill. Gandhi was a wierdo but so were many of the murders of our era.

I wonder how much of severe mental illness is about using science to enfore the judgements of the playground. Early detection could be just asking school kids who they thought was weird and justified by the risk of producing a person with risk of a dangerous personality disorder in adulthood. The illness paradigm is so useful to allow behavioural modification. Its also useful to incarcerate people who've committed no crime. And all done because social judgements of abnormality can be called illness.

And yet there is a risk to the general public from a tiny percentage from wierdos though most are harmless and the rest work in IT (sorry. Inappropriate joke). The risk is not as high as manslaughter and manslaughter with knowledge of death from the medical profession in their treatment of unwanted behaviour and emotion. But no one considers or questions this. The privilege of medicine, the healing profession of which each member first takes the oath of first do no harm before becoming a doctor, seems to be impeachable even upon revelation of manslaughter.

But there is still the problem of wierdos who are dangerous as well as the stigma wierdos who aren't get just like many black men have to suffer.

I want no more death. Not from wierdos or warmongering politicians. I find it hard to say this but behavioural control and modification may be required to stop people and societies and professions killing people.

Let those not have the privilege of lack of criticism given to those who deal with health and life. Let those not have the privilege of the hippocratic oath. Let that only be extended to healers who first do no harm, not those who think behaviour and emotion is a medical illness.

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We It comes in part from an appreciation that no one can truly sign their own work. Everything is many influences coming together to the one moment where a work exists. The other is a begrudging acceptance that my work was never my own. There is another consciousness or non-corporeal entity that helps and harms me in everything I do. I am not I because of this force or entity. I am "we"