The Charlottesville Ten Miler was held Saturday, March 24, 2018, three days after a snowfall caused the closure of city schools. However, there was no snow left on the ground. The weather was chilly, with a temperature of 31 degrees at the start of the race. There was no wind. The race started on Massie Road, between John Paul Jones Arena and University Hall. It led over a series of hills to the Downtown Mall, and then back over more hills to Alderman Road, and then back to Copeley Road, near where the race had started.
I finished with a time of 1:31:25. This was better than I'd expected. I was able to survive the uphills and coast along the downhills. My pace was 9:09 a mile. I finished 910th out of 2027 participants, 9th out of 27 in my age group.
The winner of the race, in the men's group, was Silas Frantz, from Richmond, Virginia, who finished in 52:43. The winner of the race, in the women's group, was Rachel Ward, from Charlottesville, Virginia, who finished in 58:53. The youngest male in the race, Jack Boyles, age 13, finished in 1:25:40. The youngest female, L. Holland, age 12, finished in 2:01:43. The oldest male, Jim Cargile, age 79, finished in 2:01:43, and the oldest female, Susan Thomas, age 75, finished in 2:20:58.
Saturday, March 24, 2018
Friday, January 19, 2018
Surfaces of Inscription
Surfaces of inscription may include such things as sheets of
paper, computer screens, digital writing pads, scrolls, tapestries, bank
notes, invoices, receipts, postage stamps, licenses, certificates, diplomas,
sheets of cardboard, and sheets of canvas.
Surfaces of inscription may also
include such things as windowpanes, glass bottles or jars, coffee mugs, watch
or clock faces, cement or asphalt surfaces (such as streets and sidewalks),
street signs, blackboards, posters, and billboards.
They may also include wooden surfaces (such as furniture, walls, doors, and floors), medicinal tablets or capsules, surfaces of the human body, and articles of clothing.
They may also include blocks of
stone (such as pillars, columns, gravestones, statues, and monuments), stone
walls (such as cave walls), blocks of soap, wax, clay, or brick, and coins,
medals, insignias, badges, tools, and weapons.
Surfaces of (metaphorical) inscription
may include such things as thoughts, impressions, memories, emotions, feelings, attitudes, and (moral, aesthetic, and cultural) sensibilities.
Inscriptions may vary in their
legibility and durability. Some may be relatively permanent, others merely
temporary.
Instruments of inscription may include
pencils, pens, needles, styluses, crayons, paint or ink brushes, spray guns, pieces
of chalk, drills, computers, video or movie projectors, and printing presses.
To inscribe may be to write, print,
draw, paint, carve, engrave, stamp, paste, or burn words, letters, symbols, or
images onto something. It may also be to write a signature, personal message,
or dedication (e.g. inside the covers of a book, on a photograph, or on a work
of art).
The body surface may
be a site, locus, or medium of self-inscription, self-identification, self-representation,
and self-expression. An interesting exception to this rule, however, may be
when people inscribe other people’s names (such as the names of friends, lovers, or
family members) on their own bodies.
We may inscribe or map our social
identities onto our own bodies (e.g. through the use of makeup, lipstick, nail
polish, jewelry, tattoos, and body piercings). Cosmetic surgery may be another
means of inscribing or altering the surface and contour of the body. Bodily
inscriptions may be markers of not only social identity, but also social and
cultural difference.
Growth or shaving of facial or body hair, and the wearing of wigs, toupees, and particular hairstyles
may also be ways of inscribing particular aesthetic, religious, political, social,
and cultural values and attitudes onto the surface of the body.
Modes of inscription may be governed
by textual (aesthetic, interpretive, stylistic, and rhetorical), social,
and cultural codes. The wearing of a bodily inscription may be a kind of
performance that may be governed by social performance codes (as when bodily
inscriptions have to be disguised or concealed in certain social settings).
Michel Foucault (1977) describes the
human body as a surface of inscription of events that are traced by language
and dissolved by ideas.1 History inscribes or imprints itself on the
human body. The body is the site of a dissociated self, insofar as genealogy
(as an analysis of ancestral descent) requires us to maintain past events in
their proper dispersion. Genealogy requires us to identify the accidents that
gave birth to what exists and has value for us, and to discover that at the
root of what we know and what we are there is not truth or being, but the
exteriority of accidents.2,3
Jacques Derrida
(1974) says that writing signifies inscription, insofar as it is taken to
mean something durable and something occurring spatially. The world may be seen as a space
of inscription.4
Gilles Deleuze (1986) says that the
human face may be a surface of inscription, insofar as thoughts, feelings, and
emotions may be inscribed on it.5
Ernesto Laclau (1990) argues that
structural dislocations in society provide spaces of representation for
individuals, and that those spaces of representation may function as
alternatives to the socially dominant forms of structural discourse. The suturing of structural dislocations may in turn create new spaces of representation.
These new spaces function as surfaces on which structural dislocations and
social demands are inscribed. Structural dislocation is therefore a source of
freedom for the individual subject. The individual subject’s acts of
self-identification and self-determination are made possible by structural
indeterminacy and undecidability. The relation between the surfaces of
inscription constituted by spaces of representation and whatever is inscribed
on them is therefore essentially unstable. The incomplete and unfinished nature
of surfaces of inscription is the condition of possibility for the constitution
of social imaginaries (which in turn are horizons of possibility for the
emergence of the world of objects).6
Elizabeth Grosz (1993) distinguishes
between two kinds of approach to theorizing the human body: (1) the inscriptive,
and (2) the lived body. The inscriptive approach conceives the body as a
surface on which social law, morality, and values are inscribed, while the
lived body approach is concerned with the lived experience of the body, and
with the body’s internal or psychic inscription.7 Grosz explains
that “the body can be regarded as a kind of hinge
or threshold: it is placed between a psychic or lived interiority and a more
sociopolitical exteriority that produces interiority through the inscription of the body’s outer
surface.”8
Grosz (1994) also explains that “the
body’s psychical interior is established as such through the social inscription
of bodily processes, that is, the ways in which the 'mind' or psyche is
constituted so that it accords with the social meanings attributed to the body
in its concrete historical, social, and cultural particularity.”9 This
does not mean that the self or ego is “an effect of which the body or the
body’s surface is the cause…The ego is derived from two kinds of 'surface.' On
the one hand, the ego is on the 'inner' surface of the psychical agencies; on
the other hand, it is a projection or representation of the body’s 'outer
surface.'"10
Margo DeMello (2000), in discussing
the social significance of tattoos, notes that the human body may be both
inscribed and reinscribed by culture and society. Tattoos may be a means for
individuals to write themselves into a particular kind of social context, and also to be “read” within that context. People may construct “tattoo narratives”
about their own tattoos in order to provide others with an appropriate social
context within which to determine their meaning.11 Tattoos (and surgical
scars, and other kinds of bodily inscriptions) may “tell a story” about their
wearers, and their wearers may in turn “tell a story” about them.
FOOTNOTES
1Michel Foucault, “Nietzsche, Genealogy,
History,” in Language, Counter-Memory,
Practice: Selected Essays and Interviews, edited by Donald F. Bouchard,
translated by Donald F. Bouchard and Sherry Simon (Ithaca: Cornell University
Press, 1977), p. 148.
2Ibid.,
p. 146.
3Foucault, “Nietzsche, La Généalogie,
L’Histoire,” in Hommage À Jean Hyppolite,
edited by Suzanne Bachelard, et al. (Paris: Presses Universitaires de France,
1971), p. 152.
4Jacques Derrida, Of Grammatology, translated by Gayatri Chakravorty Spivak
(Baltimore: The Johns Hopkins University Press, 1974), p. 44.
5Adrian Jonston and Catherine Malabou, discussing
Deleuze’s Cinema 1 (1986), in “The
Face and the Close-Up: Deleuze’s Spinozist Approach to Descartes,” in Self and Emotional Life: Philosophy,
Psychoanalysis, and Neuroscience (New York: Columbia University Press,
2013), p. 46.
6Ernesto Laclau, New Reflections on The Revolution of Our Time (London: Verso,
1990), p. 63.
7Elizabeth Grosz, “Bodies and Knowledges:
Feminism and the Crisis of Reason,” in Feminist
Epistemologies, edited by Linda Alcoff and Elizabeth Potter (New York:
Routledge, 1993), p. 196.
8Ibid.,
p. 196.
9Elizabeth Grosz, Volatile Bodies: Toward a Corporeal Feminism (Bloomington: Indiana
University Press, 1994) p. 27.
10Ibid.,
p. 37.
11Margo DeMello, Bodies of Inscription: A cultural history of the modern tattoo
community (Durham: Duke University Press, 2000), p. 12.
Thursday, January 4, 2018
Luis Villoro's Power and Value: Fundamentals of a Political Ethic
In El poder y el valor:
Fundamentos de una ética
política (1997, not yet published in English), Luis Villoro is
concerned with the relation between political power and moral values. He
explores the question of whether there is any necessary opposition between the
will to power and the realization of the good. He also explores the question of
how political power may be combined with moral values in order to promote the
interests of the whole of society.
The first part of the book outlines
a general theory of value. The three following parts describe three different ways of defining the relation between political power and moral values. The
first way is to delineate the characteristics of political action, in which the relation between power and value converges with two distinct forms of
rationality: instrumental and evaluative. The second way is to describe political change from the standpoint of the relation between social morality
and the ethical proposals of politics. The third way is to describe the aims of
the two previous approaches, namely,
to describe the particular values and kinds of political association they aim to realize.1
Villoro says that, as a first
approximation, we may understand “value” as the characteristics of an object or
situation that cause us to have a favorable attitude toward it.2 A
favorable attitude toward an object may have a reverse aspect: a perception that the object is lacking something valuable.3 "Value" is then whatever
alleviates a deprivation, placates the tension of desire, fulfills a longing,
or returns plenitude to a lacking world. The realization of value in a particular good suspends (at least
partially and temporarily) the perception that it may also be lacking something
valuable.
Value may be intrinsic or extrinsic,
but some objects may be both intrinsically and extrinsically valuable, i.e. they
may be both valuable in themselves and valuable insofar as they enable us to obtain
other objects, states, etc. that are valuable.
Villoro explains that there
are at least four kinds of valid reasons to doubt the reality of an experience
of value: (1) sufficient reasons to believe that it has been produced by a distortion or disruption of reliable faculties of perception, (2) sufficient reasons to
believe that it has been produced by subjective alterations of actual reality,
(3) sufficient reasons to believe that it is motivated by beliefs that are insufficiently
justified, and (4) prior beliefs that are objectively justified and that contradict
it.
The boundary between reasonable
belief and knowledge cannot be precisely determined, says Villoro.
Objective knowledge may be no more than the limit to which beliefs based on
more or less sufficient reasons extend.4 Thus, beliefs about value,
even when based on sufficient reasons, may not provide us with complete certainty.
To depart from the first approximation
to the meaning of value (“value” as a term for a positive attitude toward something), we need to distinguish between those judgments
that declare that an object is considered to be valuable by a particular
subject and those that assert that the object is valuable independently of the
attitude of a particular subject. A particular subject may affirm without
contradicting herself that “I know x
is valuable, but I don’t feel any esteem or admiration for it,” or “I should admire or appreciate x, but it’s too bad that I’m incapable
of doing so!”5 We must therefore distinguish between subjective and
objective value.
If an object’s value is purely
instrumental, then its desirability is conditioned by the
choice of the end that it serves. Thus, if x leads to y, and S desires y, then S should choose x (if the
word “should” is taken to have a purely instrumental meaning). But if this
instrumental rule is valid for every subject under determinate conditions, then
every subject becomes a member of a collectivity for whom x is now an objective value, and the instrumental rule is converted
into an unconditional norm, insofar as it provides a universal guide for action. The conjunction of such norms constitutes an ethic. Ethical
norms may therefore be seen as precepts for the realization of objective
values.6
The term “value” may thus be used in at least two senses. As a first approximation, we may say
that a value is the intentional object of a positive attitude, i.e. that which
is desired or admired by a particular subject. As a second approximation, we
may say that it is that which is desirable or admirable for any subject under
determinate conditions. The attribution of subjective value to an object
indicates that the object is desired or admired by a particular subject, while
the attribution of objective value to it indicates that it is desirable
or admirable independently of being seen as such by any particular subject.7
Values may sometimes conflict with, or be opposed to, one another. The realization of one value may sometimes come at the cost of the
realization of other values. A hierarchy of values may therefore have to be established in order for us to determine those that are most important for us
to realize.8
A political ethic
deals most importantly with values that satisfy the general interest of society as a whole by encouraging social cooperation and promoting the common good. The major tasks
of a political ethic are therefore (1) to determine the common values that are
worthy of being esteemed by any individual, (2) to show that those values have
been chosen for objective reasons, and (3) to indicate the regulative
principles of political action so that those principles may be realized.9
According to Villoro, there is in fact
an implicit ethic in any political discourse. In any political text (speech,
document, proclamation, manifesto, or party program), we may encounter two
types of language, which may often be intermingled and confused with each other. The
first is justificatory, the second explicative. Justificatory discourse engages practical reason, and it may be expressed in an ethics of political
action. Explicative discourse puts into effect both theoretical
reasoning about facts and instrumental reasoning about the relation between
means and ends.10
Ethical movements in the field of
politics have always wanted to limit the power of the state, says Villoro.
Because of the inevitably corrupting nature of power, imposed power may always exceed
the end that justifies it. But the attempt to end oppression may also require power. How then can the circle of power and domination
be broken?
“Counterpower” (contrapoder) may be an effective means of halting the excesses and abuses of power, says Villoro. Counterpower replaces intolerance
with tolerance, conflict with cooperation, and confrontation with negotiation
and dialogue. Its ultimate goal is the abolition of imposed power. While this
goal may never be fully achieved, counterpower may still effectively restrain and control political power.11 It is not an imposition of power, nor is it a will to power. It is rather a resistance to imposed power, and to the will to power.
According to the functions they
serve, political ideologies may be divided into those that reinforce an existing system of power and those that subvert or disrupt it. The first may
be described as reiterative, the second as subversive or disruptive. What makes an ideology
reiterative or disruptive may depend on the function it performs in a
particular society, rather than on the particular content of its doctrines. For
example, a nationalist ideology may be reiterative of a totalitarian system of power, but subversive of a colonialist system of power. A socialist ideology may be reiterative of a socialist system of
power, but subversive of a capitalist system of power.12
Some ideologies may be more
pragmatic than theoretical, while others may be more theoretical than pragmatic.
Between those that are predominantly theoretical and those that are predominantly
pragmatic, there may be intermediate cases.
According to the functions they
perform, “pragmatic” ideologies may be reiterative or disruptive of a
system of domination. The same may be said of “theoretical” or “doctrinal”
ideologies.13
Villoro distinguishes between ideology and ethics by saying that ideologies present
as objective those values that respond to the needs of a particular group,
while ethics presents as objective those values that may be considered valid
for any individual or group. Ideologies may be motivated by the striving for power, while ethics may be motivated by the striving for value.14
Nevertheless, the distinction between ideology and ethics may not always be
clear. There may be ideologies that contain moral doctrines, and there may be
systems of power that attempt to legitimize themselves by means of a discourse that
contains moral principles.15
Ideologies may therefore attempt to
reconcile two discourses: ethical discourse and discourse aimed at the
achievement of political power. But ethical discourse may be shown to be in
contradiction to the pursuit of power that the ideologue attempts to justify.
The ideologue has to reinterpret the two discourses in a manner that conceals
their contradiction. The maintenance of power may be based on this
act of deception.16
Villoro also distinguishes between an association (asociacíon) and a community (comunidad). In an association, the more we try to detach ourselves from our own interests, the more we are
faced with the conflict between those interests and the interests of other subjects in the association. In a community, on the other hand, such conflict is
eliminated, because the interests of every subject include the interests of the whole community.
According to Villoro, utopianism may
express both an attitude of departure from the real world and an
affirmation of an ideal world. The opposition between the projected ideal world and
the actual world corresponds to the distinction between ideal values and actual
facts that are deprived of value.17 Utopianism proposes an imaginary or ideal reality where an objective order is fulfilled, valid for every
community, and at its limit, valid for every individual.
Utopianism may therefore be characterized as a
kind of disruptive mode of thought that establishes a maximal tension between a
projected ideal world and the actual world, between ultimate and proximate
ends, between what ought to be and what is.18
Villoro says that
the most common criticism of utopianism is that it lacks efficacy. It desires
an ideal end without putting into practice the means to realize that end.19
The ideal society has a normative character; it directs political action, but is never fully realized.
He also explains that moral action in politics presupposes two kinds of knowledge: (1) knowledge
of both the values that constitute the common good and the political means
necessary for the realization of those values (this kind of knowledge
corresponds to principles of rationality of means and ends) and (2) knowledge
of the actual facts that will lead to the realization of those values in
society (this kind of knowledge corresponds to both theoretical rationality
concerning existing social forces and instrumental rationality concerning the
effective means of achieving desired ends).20
A political ethic, according to Villoro,
cannot be limited to promulgating general norms or establishing abstract
principles; it must be a concrete ethic, subject to three kinds of rationality:
(1) valuative rationality concerning the ends and values that fulfill the
general interest, (2) theoretical and instrumental rationality concerning the actual
circumstances and consequences of actions, and (3) rationality of judgment that
weighs, in every case, the relations between the given data and the two previous kinds of rationality.21
FOOTNOTES
1Luis Villoro, El poder y el valor: Fundamentos
de una ética política (Ciudad de
México: Fondo de Cultura Económica, 1997), p. 8.
2Ibid., p. 13.
3Ibid., p. 15.
4Ibid., p. 27.
5Ibid., p. 41.
6Ibid., p. 45.
7Ibid., p. 45.
8Ibid., pp.
46-47.
9Ibid., p. 74.
10Ibid., pp.
74-75.
11Ibid., p. 88.
12Ibid., p. 188.
13Ibid., p. 191.
14Ibid., p. 192.
15Ibid., pp.
192-193.
16Ibid., pp.
193-194.
17Ibid., p. 210.
18Ibid., p. 211.
19Ibid., p. 213.
20Ibid., p. 123.
21Ibid., pp.
124-125.
Saturday, November 11, 2017
Fernando Broncano's The Melancholia of the Cyborg
Fernando Broncano Rodríguez (b. 1954) is a Spanish
philosopher who was born in Linares de Riofrío, Salamanca, Spain. He received his
doctoral degree from the Universidad de Salamanca in 1981, and did postdoctoral
studies at Brown University. He
was titular professor of logic and the philosophy of science at the Universidad
de Salamanca from 1977 until 2000, and has been full professor (catedrático) of the philosophy of science at
the Universidad Carlos III de Madrid since 2001. His research interests include
epistemology, philosophy of mind, philosophy of science, and philosophy
of technology. His writings include Nuevas
meditaciones sobre la técnica (1995), Mundos Artificiales: Filosofía del cambio technológico (2000), Saber en condiciones: Epistemología para
escépticos y materialistas (2003), Jardines
de la memoria y el olvido (2004), Entre
ingenieros y ciudadanos: Filosofía de la técnica para días de democracia
(2006), La melancholía del ciborg (2009), La estrategía del simbionte: Cultura material para nuevas humanidades
(2012), and Sujetos en la niebla:
Narrativas sobre la identidad (2013). He has a blog entitled El laberinto de la identidad at http://laberintodelaidentidad.blogspot.com/.
La melancholia del ciborg (The Melancholia of the Cyborg) is divided into seven chapters and an epilogue: "1. Cyborgs among other frontier beings,” "2. Material cultures and artefacts,” "3. Imaginary artefacts,” "4. The invention of the subjunctive,” "5. Not being able (to come) to be: Agency in times and places of obscurity,” "6. More faces of power,” "7. Pathologies of the imagination and of power,” and "Epilogue. Spaces of possibility.” As of 2017, it has not yet been published in English.
La melancholia del ciborg (The Melancholia of the Cyborg) is divided into seven chapters and an epilogue: "1. Cyborgs among other frontier beings,” "2. Material cultures and artefacts,” "3. Imaginary artefacts,” "4. The invention of the subjunctive,” "5. Not being able (to come) to be: Agency in times and places of obscurity,” "6. More faces of power,” "7. Pathologies of the imagination and of power,” and "Epilogue. Spaces of possibility.” As of 2017, it has not yet been published in English.
Broncano explains at the outset that his examination of the kind of hybrid being that belongs to cyborgs is inspired by the writings of such
philosophers as Donna Haraway (Simians,
Cyborgs, and Women: The Reinvention of Nature, 1991), María Lugones (Pilgrimages/Peregrinajes: Theorizing
Coalition Against Multiple Oppressions, 2003), Rosi Braidotti (Nomadic Subjects, 1994), and Andy Clark
(Natural-Born Cyborgs: Minds,
Technologies, and the Future of Human Intelligence, 2003). He says that we are all, in some sense,
like Galatea, the statue brought to life by its sculptor, Pygmalion, in ancient
Greek mythology. We are all hybrids of the organic and the artisanal (or
artefactual). Our experience of the world occurs on the frontier between
representation and reality.
We are also cyborgs insofar as we depend on artificial parts or
mechanical devices for our being or functioning. The artificial devices on
which we depend in order to carry out our daily activities function as prostheses
for us; they occupy an increasing proportion of our attention and become
indispensable to us, insofar as they not only remedy impaired organic functions
(as with the use of eyeglasses, hearing aids, orthopedic prostheses, and
pacemakers), but also create new possibilities of being.
The whole array of social and cultural tools or instruments we employ, including oral
and written languages, social institutions, codes and norms, religions and
rituals, music and art, function as social and cultural prostheses for us, and
thus transform our social and cultural possibilities.
But cyborgs also suffer a melancholia that is the
fruit of an uprooting, because the use of artificial parts or devices
constitutes a kind of exile from the natural world. Cyborgs live on the
frontier between the natural and artificial worlds, and thus they experience a sense
of nostalgia for the natural world from which they've been exiled. Melancholia is therefore a characteristic state of cultural modernity.1
Broncano explains that the categorization of phenomena as natural or
artificial may have important moral, social, and political consequences, as,
for example, when the origins of global warming are attributed to natural
causes or to human activity, and when such social categories as gender, race,
and ethnicity are attributed to natural or to socially constructed factors.
The concept of a “natural” origin of a particular moral or religious mission
may be a source of radical fundamentalism. On the other hand, the theory
that all human categories are socially constructed may lead to radical skepticism or relativism.2
One objection to the
concept that we are all cyborgs is that cyborgs may be viewed as mere
products of capitalism, as things that are designed or destined to become obsolete, like computers or electronic mobile devices. But
Broncano argues that cyborgs are actually condemned not to obsolescence, but to
loss of access to various cultural spaces, depending on how long their
prostheses continue to allow them access to those cultural spaces.3
Cyborgs belong to a class of beings that attempt to reconcile the
antagonism between the natural and the artificial. In the 1980’s, they became
part of the popular iconography of Hollywood, extraordinary beings composed of
natural and artificial parts, in such films as Blade Runner (1982), The
Terminator (1984) and RoboCop
(1987).
Donna Haraway, in her essay “A Cyborg Manifesto: Science, Technology, and
Socialist-Feminism in the Late Twentieth Century” (1991) describes cyborgs as
cybernetic organisms, hybrids of organic and inorganic parts. They are beings
in whom nature and culture have been reworked, so that nature is
no longer the resource for appropriation or incorporation by culture.4
They are also beings in whom not only the boundary between human and animal,
but also the boundary between organism and machine has been breached.5
Broncano
says that Haraway describes cyborgs as symbols of the multifold and diverse identities of women, and as having many different social
roles. He also says that Haraway seeks to reclaim for women what had previously
been stigmatized: the natural in the feminine, the corporeal, the emotional, the
maternal, closeness to the world, and the care of things.6
Broncano concludes that melancholia is not a state of disenchantment,
but a state of knowledge or wisdom. Modern melancholia is the melancholia of unrealized
possibilities. It is therefore not a kind of infirmity or malady, but the very
nature of frontier beings.7
FOOTNOTES
1Fernando Broncano, La
melancholia del ciborg (Barcelona: Herder Editorial, 2009), pp. 24-25.
2Ibid., p. 29.
3Ibid., p. 42.
4Donna Haraway, “A Cyborg Manifesto: Science, Technology, and
Socialist-Feminism in the Late Twentieth Century,” in Simians, Cyborgs, and Women: The Reinvention of Nature (New York:
Routledge, 1991), p. 151.
5Ibid., p. 151.
6Broncano, La melancholia del
ciborg, p. 43.
7Ibid., 277
Saturday, July 15, 2017
Arnold Relman's Proposals for U.S. Health Care System Reform
Arnold Seymour Relman (1923-2014) was an American physician,
medical researcher (in acid-base and electrolyte balance, nephrology, and renal
physiology), medical school professor, editor, writer, and health care system reformer.
He was born in Queens, N.Y., the younger of two children. His sister, Muriel
(Relman Straetz), graduated from Smith College, the University of Rochester
School of Medicine, and the Columbia Psychoanalytic Institute, and became a
psychiatrist. His father, Simon Relman, was a businessman, and was also an avid reader
who inspired his son to study philosophy.1 Arnold's mother, Muriel (Mallach)
Relman, was a cellist who nicknamed him “Buddy,” and he thus became known to
his friends and family as “Bud.”2 He attended Cornell University
(graduating at the age of 19 in 1943 with a degree in philosophy), and graduated
with a medical degree from the Columbia University College of Physicians and
Surgeons at the age of 22 in 1946. He became assistant professor of medicine at
Boston University School of Medicine (from 1951-1961), and then professor of
medicine at Boston University (from 1961-1968,) and professor of medicine at
the University of Pennsylvania (from 1968-1977), before becoming professor of
medicine at Harvard Medical School and senior physician at the Brigham and
Women’s Hospital in Boston (from 1977-1993). He served as editor of The Journal of Clinical Investigation
from 1962-1967, and as editor of The New
England Journal of Medicine from 1977-1991. In 1991 he became editor-in-chief
emeritus of The New England Journal of
Medicine (NEJM), and professor of
medicine and social medicine at the Harvard Medical School. In 1993, he became
professor emeritus of medicine and social medicine at the Harvard Medical
School.
In 1953, he married his first wife,
Harriet Morse Vitkin, with whom he had three children. Their marriage ended in
divorce 40 years later.3 In 2009, he married his second wife, Dr.
Marcia Angell, his colleague at the NEJM,
who, after joining the editorial staff in 1979, became executive editor in
1988, and then interim editor-in-chief from 1999-2000. (She was the first woman
to serve as editor-in-chief of the NEJM.)
He was the recipient of many honorary
degrees, including degrees from the Medical College of Wisconsin, Union
University, the Medical College of Ohio, the City University of New York, Brown
University, the State University of New York, and Temple University.
He published numerous scientific
articles, textbook chapters, journal editorials, and magazine articles, and he co-edited,
with Franz J. Ingelfinger and Maxwell Finland, in 1966 and 1974, Volumes I and
II of Controversy in Internal Medicine,
which discussed the controversies surrounding the diagnosis and treatment of a
variety of medical disorders. His
book, A Second Opinion: A Plan for
Universal Coverage Serving Patients Over Profit, was published in 2007. He
died in Cambridge, Mass., from complications of malignant melanoma, on his 91st
birthday, June 17, 2014.
Dr. Jerome Kassirer, a nephrologist,
bioethicist, editor, and writer who succeeded him as editor-in-chief of the NEJM, described him as “one of the
foremost public policy thinkers in American medicine.”4
Dr. Marcia Angell, a medical
pathologist, bioethicist, editor, writer, and health care policy analyst,
described him as “a towering figure in American medicine.”5 In an
article entitled “On Arnold Relman (1923- 2014),” (published in The New York Review of Books, Aug. 14,
2014), she explained that “under his leadership, the NEJM’s standing as the world’s most prestigious medical journal
grew, and it became a source not just of new research results, but of
thoughtful analyses of important ethical and policy issues in medicine.”6
She also explained that his dominant concern was that the American health care
system was increasingly becoming a profit-driven industry, driven by market
forces rather than patient needs, and that his proposals for health care reform
were therefore twofold: (1) a single-payer public insurance system, with no
investor-owned private insurance companies, and (2) a non-profit health care delivery
system, consisting of multispeciality physician groups paid by salary within a
set budget.7
In a ground-breaking article
entitled “The New Medical-Industrial Complex” (in the NEJM, Oct. 23, 1980), Relman warned of the rise of the “medical
industrial complex,” a network of private corporations analogous to the
“military-industrial complex.” The medical-industrial complex includes private hospitals,
nursing homes, diagnostic laboratories, home-care services, dialysis units,
emergency and urgent care services, ambulatory surgery centers, and other private
for-profit corporations engaged in the business of health care. Other private for-profit
health care corporations include pharmaceutical companies, medical equipment
companies, and medical supply companies (although Relman in 1980 did not yet regard
them as constituting a potential threat to the future of the American health
care system). Relman says that although the arguments for allowing the free
market to operate in order to improve the efficiency and quality of health care
include the argument that private for-profit corporations may have a greater
incentive to control costs than public or governmental nonprofit institutions, there
is actually no evidence that the medical-industrial complex is capable of
lowering the cost and improving the efficiency of health care.
According to Relman, health care is
different from other commodities that are bought and sold in the marketplace.8
One reason is that many people consider health care to be a public rather than
private good. “Pubic funds pay for most of the research needed to develop new [medical]
treatments and new medical-care technology. [Public funds] also reimburse the
charges for health-care services.”9
Another reason that health care is
different from other commodities is that when people are sick, they may not be
in a position to be selective consumers with regard to the cost of the services
they receive. Getting the best care available may be of much greater priority
to them than getting the least expensive care. Thus, the usual laws of supply
and demand do not operate with regard to the cost of health care services.10
Another reason that health care is
different from other commodities is that physicians are expected to put the
interests of their patients before their own financial self-interests.
Physicians and other care providers are expected to make decisions on the basis
of what is medically best for patients, rather than on the basis of what
is most economically profitable for themselves.
A danger of the increasing commercialization
of health care is that physicians who make decisions regarding proper
utilization of heath care services may have an economic incentive to provide
more services in order to receive greater reimbursement from insurance
companies and third-party payers. Another danger of commercialization is that
the practice of “cherry picking” patients in order to provide the most profitable
services to the best-paying patients and avoid providing services to the least
profitable patients (such as uninsured patients, poor patients, and patients
with complex and chronic illnesses) becomes more pronounced.11
Another danger of commercialization is that the profit-making sector tends to
emphasize expensive procedures and technology over personally-centered care.12
Relman therefore advocates greater
public accountability and increased regulation of the private health care
industry.13 He also recommends that physicians separate themselves
from any involvement in the medical-industrial complex (including financial
interests in private hospitals and nursing homes, diagnostic laboratories,
radiology centers, dialysis units, ambulatory surgery centers, and other
for-profit health care services).
In an article entitled “What Market
Values Are Doing to Medicine,” (published in The Atlantic Monthly, March 1992), Relman notes that some defenders
of fee-for-service medicine regard health care as a commodity to be bought and
sold like other commodities, such as food, clothing, and housing. But he argues
that doctors who are paid on a fee-for-service basis are expected to act in
their patients’ best interests, and not simply in their own financial
self-interest. Medical care is not a mere commodity; it is a social good.14
If physicians have economic incentives to provide more costly services and to
make greater use of more costly technology, then market forces may encourage the
expansion of less cost-effective care options and the overutilization of
services.15 Private hospitals may also be influenced by market forces
to avoid or limit service to the poor and uninsured. “Paying patients will get
more care than they need, and poor patients will get less,” says Relman.16
He concludes that “greater reliance on group practice and more
emphasis on medical insurance that prepays providers at a fixed annual rate”
are the two best methods of solving the economic problems of health care,
because they “put physicians in the most favorable position to act as prudent
advocates for their patients, rather than as entrepreneurial vendors of
services.”17
In an article entitled
“Restructuring the U.S. Health Care System,” (in Issues in Science and Technology, Summer 2003), Relman explains that in
the 1990’s, the health insurance industry was able to generate tremendous
profits by utilizing such strategies as denials of payment for hospitalizations
and services deemed not medically necessary by the insurer.18
Publicly funded expenditures were also limited by the government’s method of
reimbursing hospitals according to a fixed-fee schedule determined by patients’
diagnosis related groups (DRGs):
“Rather than paying fees for each
hospital day and for individual procedures, the government would pay a set
amount for treating a patient with a given diagnosis. Hospitals were thus given
powerful incentives to shorten stays and to cut corners in the use of resources
for inpatient care. At the same time, they encouraged physicians to conduct
diagnostic and therapeutic procedures in ambulatory facilities that were exempt
from DRG-based restrictions on reimbursement.”19
Relman notes that the failure of
such measures to control health care costs and to guarantee affordable care for
everyone has led some policy analysts to propose a universal not-for-profit
single-payer system of health insurance, funded either entirely through taxes
or through a combination of taxes, employer contributions, and individual contributions.
Such an insurance system would eliminate or reduce the number of private
insurers who now receive a steadily increasing proportion of health care
payments.
In a long article entitled “The
Health of Nations” (in The New Republic,
March 7, 2005), Relman explains that managed care insurance plans have also
attempted to control costs by requiring patients to select primary care
physicians from among a panel of doctors approved by their particular insurance plan.
Patients must obtain referrals to specialists from their primary care
physicians in order for their care to be approved by the plan. Denials of
payment may be made for services provided by specialists who are not under
contract with the plan. The government has also contracted with managed care
organizations (MCOs) and health maintenance organizations (HMOs) to control
costs for its Medicaid and Medicare beneficiaries. Cost-controlling efforts by
private and public insurers have included “case management” and "disease management" approaches, whereby
patients are given advice and counseling by nurses in order to facilitate their
compliance with treatment and help them avoid unnecessary emergency department
and inpatient hospital care.20
However, we now have an increasingly
fragmented health care system that makes greater use of specialized outpatient
services, with an increasing proportion of payments going to specialists for outpatient
technological services, and a decreasing proportion of payments going to
primary care physicians who provide continuity and integration of care.21
In 2005, total U.S. health care spending was approximately $2 trillion,
representing 16 percent of national GDP. (According to the Centers for Medicare
and Medicaid Services, total U.S. health care spending in 2016 was
approximately $3.4 trillion, an average of $10,000 per person, and was
projected to increase annually by 5.8 percent, rising from 17.8 percent of GDP
in 2015 to 19.9 percent by 2025.22) According to Relman, this rate
of inflation will eventually become unsustainable, and neither the government
nor private employers will be able to keep up with rising health care costs.
Relman concludes that
“First, since we cannot rely on
the free play of markets to control costs or guarantee universal coverage, we
should establish a tax-supported national budget for the delivery of a defined
and comprehensive set of essential services to all citizens at a price we can
afford. Employers should pay an appropriate part of the tax for their
employees. These services should include both acute and long-term care, and
they should be exclusively reimbursed through a single-payer national insurance
plan, with other elective and non-essential services paid out of pocket or
through privately purchased insurance. No services covered by the national plan
should also be covered by private insurance plans, but the latter could insure
services, such as "aesthetic" plastic surgery and private hospital
rooms, that would not be covered by the national plan. There should be no
billing by providers and no piecework payment in the single-payer plan, thus
eliminating the huge business costs and the colossal hassle of the present
billing and payment systems in multiple public and private insurance plans.
"Second, not-for-profit, prepaid
multi-specialty groups of physicians should provide all necessary medical care
on the approved list of insured services. The physicians in the groups should
be paid salaries from a pool of money that would be a defined percentage of the
total patient income received by the group from the central payer. The groups
should be privately managed but publicly accountable for the quality of their
services, and they should be expected to use standardized information
technology that could be integrated into a national data system. They should be
indemnified against losses due to adverse selection or other costs beyond their
control, assisted with start-up and technology expenses, and exempted from
antitrust restrictions. They should compete for patients on the basis of the
quality of their services. All groups should be open to all citizens, although
the number of members for a given-sized group should be regulated to ensure an
appropriate ratio of doctors to patients.
"Third, patients should be free to
choose their own physician group and to switch membership at specified
intervals, but everyone must be included in the national plan and belong to a
group--including politicians. (Lawmakers are unlikely to neglect the needs of a
health care system that provides care for themselves and their families.) Physicians
should be free to join any group that wanted them and to change their
affiliation, but they should not provide services outside the national system
that are covered by the latter.
"Fourth, all health care
facilities (whether privately or publicly owned) that provide services covered
by the central insurance plan should be not-for-profit, and should compete on
the basis of national quality standards for patients referred by the physicians
in the medical practice groups. Facilities should be paid, and monitored for
their performance, by the central plan. They should have no financial alliances
with the physicians or the management of the medical groups. Teaching
facilities should be separately funded by the national plan and be paid for
their extra
costs, including education.
Budgets in all facilities should include salaries for full- and part-time
clinicians providing essential services.
"Fifth, the health care system
should be overseen by a National Health Care Agency, which should be a
public-private hybrid resembling the Federal Reserve System. It should be
independently responsible for managing its budget and establishing
administrative policy, but should report to a congressional oversight committee
and to the public. It is essential that the plan be sufficiently independent of
congressional and administration management to be protected from political
manipulation and annual budgetary struggles.”23
Relman also explains that most proposals
for a single-payer insurance system lack any plan for changing the health care
delivery system, and thus do not solve the problem of rising health care costs.
In an article entitled “Medical
Professionalism in a Commercialized Health Care Market” (in the Journal of the American Medical Association,
Dec. 12, 2007), he warns of the danger posed to medical professionalism by the
growing commercialization of the health care system. He says that although some physicians may regard their medical practice as in some respects a
business,
“the essence of medicine is so
different from that of ordinary business that… [the two] are inherently at
odds. Business concepts of good management may be useful in medical practice,
but only to a degree. The fundamental ethos of medical practice contrasts sharply
with that of ordinary commerce, and market principles do not apply to the
relationship between physician and patient.”24
The ethical responsibilities of physicians require them to
put the needs of their patients ahead of their own personal financial interests,
and to avoid economic conflicts of interest that would undermine public trust
in the medical profession.
In an article entitled “The Health
Reform We Need & Are Not Getting” (in The
New York Review of Books, July 2, 2009), Relman acknowledges that health
care system reform faces opposition from those with ideological objections to “big
government,” who balk at proposals that would fundamentally transform the
for-profit health care industry into a single-payer non-profit insurance and
delivery system. One reason for higher health care costs in the U.S. than in
other developed countries is that the U.S. has a higher proportion of medical
specialists who rely more for their livelihood on performing expensive
technical procedures than do primary care physicians.25 Another
reason is that “there are greater financial incentives in the U.S. to use
technology, since health care insurers pay doctors and clinical facilities most
of what they charge for such services.”26 Another reason is that the
great majority of private health insurers today are investor-owned businesses
that have increased the commercialization of the health care industry through
such practices as marketing and advertising. Investor ownership of insurance
plans has resulted in increased health care costs. “Profits and management
expenses take at least 10 to 20 percent of the premiums charged by
investor-owned plans, including the costs of selecting those they will insure,
whereas the overhead costs of Medicare—a government-run insurance plan covering
everyone sixty-five and older—are about 3 percent. When private insurance
companies provide coverage for Medicare patients (as in the Medicare Advantage
plans), they cost the US government about 13 percent more than standard
Medicare coverage.”27
Relman explains that the health
proposals made by President Obama in his budget message of February 2009 emphasized
the need to reduce the costs and increase the affordability of health care.
According to Obama’s fiscal 2010 budget, health insurance coverage
should be made available to all. People should have a choice of health plans
and physicians. To reduce health care costs, high administrative expenses
should be eliminated, along with unnecessary tests, unnecessary services, and
other inefficiencies. People should not be locked into their jobs just to
secure health coverage, and no one should be denied coverage because of
pre-existing medical conditions. Greater use should be made of electronic
medical records in order to prevent medical errors and improve health care quality.
Greater use should be made of data comparing the effectiveness of specific
medical treatments. Greater investment should be made in preventive measures
and wellness intervention.28
Relman says that while these proposals were laudable, there is little
evidence that they would actually have produced any substantial savings in
health care expenditures. They did not address the main causes of rising
health care costs, and they did not “recognize as a major problem the
fragmented, entrepreneurial organization of a medical care system that is
dominated by specialists and deficient in primary care doctors.”29
The solution, says Relman, would be
“a single public payer that guaranteed comprehensive
health care for all, funded by a progressive tax whose proceeds would be
dedicated to medical care. This insurance and funding plan would be combined
with a delivery system, overseen by a public agency but managed entirely on a
not-for-profit basis by privately organized doctors and hospitals. The delivery
of care and the use of health resources would be the responsibility of organized
multispecialty groups of salaried physicians and other health professionals, which
would include adequate numbers of primary care doctors.”30
He
admits, however, that
“Neither my proposal, nor… any other plan that starts
with the elimination of private employment-based insurance and depends largely
on public funding stands much of a chance of being enacted now. It would be too
great a change, and it would threaten insurance companies and other powerful
vested interests that influence Congress. The same is true of any major
reorganization of medical care that phases out fee-for-service practice in
favor of nonprofit multispecialty groups of salaried physicians and dampens the
commercial fire that has converted US medical care into an ever-expanding
profit-seeking industry.”31
Not
until health care expenditures become absolutely intolerable will major health
care reform become politically possible.32
In an article entitled “Health Care:
The Disquieting Truth” (published in The
New York Review of Books, Sept. 30, 2010), Relman argues that after the
passage of the Affordable Care Act (ACA) in March 2010, there was little reason
to think that it would actually control health care costs, because it failed to
change the dependence of the U.S. health care system on private, for-profit
insurance plans.
"By mandating and subsidizing the purchase of private insurance for almost all those not eligible for such government programs as Medicare or Medicaid, the legislation...created a virtual monopoly for the private insurance industry. True, the law...[restricted] some of the industry's worst practices, such as denial of coverage because of preexisting conditions...[and] rescinding coverage because of expensive illness. However, it [imposed] no effective controls on the price [that] private insurers can charge for premiums.”33
Relman also explains that
“Before paying doctors and other
providers of care, investor-owned health insurance companies now spend as much
as 15 to 30 percent of their premiums to cover their many overhead costs, which
include extravagant salaries and bonuses for top management, dividends for
shareholders, and retained corporate profit…Because of its overhead, as well as
the expense of billing and collecting it imposes on doctors and hospitals, the
investor-owned for-profit insurance industry probably adds at least $150-200
billion to the annual cost of providing health coverage to the American
population, as compared with government-run programs such as Medicare.”34
Thus, the worst defect in the ACA was that it did not
fundamentally change how medical care is organized, paid for, and delivered.
Its major effect was simply to expand insurance coverage in a basically
unchanged health care insurance and delivery system.35
In an article
entitled “How Doctors Could Rescue Health Care” (in The New York Review of Books, Oct. 27, 2011), Relman says that one
reason for Republican opposition in Congress to the Affordable Care Act (ACA)
was that the “individual mandate” required that “all citizens not covered by
public or private insurance plans be required to purchase private insurance or
incur a tax penalty.”36 However, the ACA did not replace—but in fact
expanded—the investor-owned private health insurance industry, and it did not
change the method of payment for most medical care, which is based on a
fee-for-service system.37 It also did nothing to reduce the
fragmentation of medical care, which favors the use of specialty rather than
primary care services.
Relman notes
that Republican alternatives to the ACA have included Representative Paul
Ryan’s plan to privatize Medicare and change federal support of Medicaid by
substituting fixed grants for the federal government’s current commitment to
pay states a specified percentage of program expenditures. Under Ryan’s
proposal,
‘the Medicare system covering most of the medical costs of
elderly citizens would be gradually replaced by a federal voucher system.
Starting in 2022, each new Medicare beneficiary would choose a private insurance
plan and the government would give participants in the plan a voucher to help
pay for coverage…However, actuarial experts predict a doubling of total
Medicare costs within a decade; so Ryan’s proposed vouchers would fall far
behind actual costs, and beneficiaries would have an increasing financial
burden.38
Relman
also notes that
“As for Ryan’s proposal to reduce Medicaid expenditures by
making fixed grants to states, the states would have considerable discretion in
spending these grants, and their deficits would almost certainly force them to
curtail Medicaid services in order to meet other budgetary needs. The grant
idea, although favored by some state governors, has provoked wide opposition
because it threatens the medical services needed by low-income citizens, and
because Medicaid money now also supports nursing home care for the elderly.”39
Relman therefore argues that one way of
controlling health care costs may be through the creation of not-for-profit
multispecialty physician groups, in which physicians are paid annual salaries
rather than on a fee-for-service basis, so that they don’t have a financial
incentive to perform expensive procedures and provide unnecessary services.
Group practices would be reimbursed for comprehensive care of patients on a per
capita basis. Payment would be through a single public payer system supported
by a universal, progressive, designated health care tax. In order to receive
payment, “group practices would have to reimburse their physicians largely by
salary. Regulations would require open enrollment of patients; [in order] to
limit the risk of fixed payment for comprehensive care, groups would need
public reinsurance or other financial guarantee to protect against the
possibility that some patients might need expensive services.”40
In an article
entitled “Obamacare: How It Should Be Fixed” (in The New York Review of Books, Aug. 15, 2013), Relman says that
“more than a few liberals think the ACA was fatally compromised
by deals…[that President Obama] made with the private insurance, hospital, and
pharmaceutical industries to get their support, particularly the sacrifice of a
“public option”—insurance the government would sell if private companies
refused or their plans were seen as excessively expensive. They believe it will
ultimately fail because it did not basically change our dysfunctional system.
It expands and improves private insurance coverage, but provides no effective
controls of rising costs and no significant change in the way medical care is
delivered. Many of the critics think we need major reform that replaces private
insurance and employment-based coverage with a publicly funded single-payer
system.
"Before the ACA was enacted, the president’s health
care proposals were bitterly opposed by Republicans who said they violated two
conservative principles: first, the familiar Reagan view that government
involvement usually is the problem, not the solution; and second, an implied
but rarely spoken belief that medical care is basically a special kind of
business, and should conform to business practices. Republicans believe that
the ACA flouts these principles by depending
heavily on government regulation and interfering with free-market forces.
"Republican opposition hardened even
more after the legislation became law, culminating in a constitutional
challenge before the Supreme Court. On June 28, 2012, the Court sustained by a
5–4 vote the contested major provision in the ACA that mandated insurance coverage. But
by a 7–2 vote, the Court struck down the provision in the law that gave
Congress the power to withhold federal Medicaid support from states refusing to
expand their Medicaid program, which provides medical care for poor people.
This decision made it financially feasible for states to opt out of the ACA’s provision requiring that the
coverage of low-income patients be expanded. As of this writing, seven of them
have done so. The Urban Institute estimates that this will deny insurance to
nearly six million very poor people.”41
According to the Kaiser Family Foundation, the Affordable Care Act
(ACA), which expanded Medicaid coverage for many low-income Americans and also subsidized
the purchase of insurance by many people through the establishment of new
health insurance exchanges, decreased the number of uninsured people by nearly
13 million between 2013 and 2015. But by the end of 2015, nearly 29 million
Americans under the age of 65 were still uninsured.42 According to
the U.S. Census Bureau, the rate of uninsured adults below age 65 was about 13
percent (41 million people) in 2013, but decreased to about 9 percent (29
million people) in 2015.43 However, many people who live in states
that have decided not to expand Medicaid or who are ineligible for insurance subsidies
are still unable to afford health insurance.
Relman argues that “replacement of all public and private insurance and
elimination of itemized bills with a public tax-funded system that simply paid
medical groups per capita for comprehensive care would avoid much of the
expense and many of the other problems with the current system.”48
In his last article, entitled “A Challenge to American Doctors” (in The New York Review of Books, August 14,
2014), published nearly two months after his death, Relman argues that “without
leadership by physicians, it is unlikely that we will see any major change in
the system for payment and organization of medical care within the next decade
or two…and without such change…financial responsibility for health care
coverage will increasingly fall on individuals, because neither
government nor business employers will be able to afford the rising costs.”47
Now, more than ever, as the U.S. Senate and House of Representatives
resume their efforts to draft new health care legislation, Relman’s evaluation
of the problems of the U.S. health care system and his proposals for health
care reform need to be thoughtfully considered.
FOOTNOTES
1Douglas Martin, “Dr. Arnold Relman, 91, Journal Editor
and Health System Critic, Dies,” The New
York Times, June 21, 2014, online at https://www.nytimes.com/2014/06/22/us/dr-arnold-relman-outspoken-medical-editor-dies-at-91.html?mcubz=0&_r=0.
2Ibid.
3Bryan Marquard, “Dr. Arnold Relman, 91; ex-N.E.
Journal of Medicine editor,” The Boston
Globe, June 17, 2014, online at https://www.bostonglobe.com/metro/2014/06/17/arnold-relman-former-new-england-journal-medicine-editor-was-forceful-voice-health-care-debate/k4Flrz8z2xgWyilyMB555I/story.html.
4Jerome Kassirer, “A Tribute to Arnold S. Relman
(1923-2014),” The Journal of Clinical
Investigation (Oct. 1, 2014), 124 (10), 4152-4153, online at https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4191018/.
5Marcia Angell, “On Arnold Relman (1923-2014),” The New York Review of Books, August 14,
2014, Vol. 61, No. 13, online at http://www.nybooks.com/articles/2014/08/14/arnold-relman-1923-2014/.
6Ibid.
7Ibid.
8Arnold Relman, “The New Medical-Industrial
Complex,” The New England Journal of
Medicine, Vol. 303, No. 17, p. 966.
9Ibid.,
p. 966.
10Ibid.,
p. 966.
11Ibid.,
p. 968.
12Ibid.,
p. 969.
13Ibid.,
p. 969.
14Arnold Relman, “What Market Values Are Doing to
Medicine,” The Atlantic Monthly,
March 1992, 269(3), pp. 98-106, online at https://www.theatlantic.com/past/docs/politics/healthca/relman.htm.
15Ibid.
16Ibid.
17Ibid.
18Arnold Relman, “Restructuring the U.S. Health
Care System,” in Issues in Science and
Technology, Volume XIX, Issue 4, Summer 2003, online at http://issues.org/19-4/relman/.
19Ibid.
20Arnold Relman, “The Health of Nations,” The New Republic, March 7, 2005, online at http://issues.org/19-4/relman/.
21Ibid.
22Centers for Medicaid & Medicare Services,
“2016-2025 Projections of National Health Expenditures Data Released,” Feb. 15,
2017, online at https://www.cms.gov/Newsroom/MediaReleaseDatabase/Press-releases/2017-Press-releases-items/2017-02-15-2.html.
23Relman, “The Health of Nations, The New Republic, March 7, 2005, online at https://newrepublic.com/article/68087/the-health-nations.
24Relman, “Medical Professionalism in a
Commercialized Health Care Market, Journal
of the American Medical Association, Vol. 298, No. 22, Dec. 12, 2007, p.
2669.
25Relman, “The Health Reform We Need & Are
Not Getting,” The New York Review of
Books, Vol. 56, No. 11, July 2, 2009, online at http://www.nybooks.com/articles/2009/07/02/the-health-reform-we-need-are-not-getting/.
26Ibid.
27Ibid.
27Ibid.
28Office of Management and Budget, “President
Obama’s Fiscal 2010 Budget,” online at https://www.rila.org/news/pblccomments/Health%20Care%20Public%20Documents/WhiteHouseObamaPrioritiesforHealthReform.pdf.
29Ibid.
30Ibid.
31Ibid.
32Ibid.
33Relman, “Health Care: The Disquieting Truth,” The New York Review of Books, Vol. 57,
No. 14, Sept. 30, 2010, online at http://www.nybooks.com/articles/2010/09/30/health-care-disquieting-truth/.
34Ibid.
35Ibid.
36Relman, “How Doctors Could Rescue Health Care,”
The New York Review of Books, Vol.
58, No. 16, Oct. 27, 2011, online at http://www.nybooks.com/articles/2011/10/27/how-doctors-could-rescue-health-care/.
37Ibid.
38Ibid.
39Ibid.
40Ibid.
41Relman, "Obamacare: How It Should be Fixed" (in The New York Review of Books, Vol. 60, No. 13, Aug. 15, 2013, online at http://www.nybooks.com/articles/2013/08/15/obamacare-how-it-should-be-fixed/.
42The Henry J. Kaiser Family Foundation, “Key
Facts about the Uninsured Population,” Sep. 29, 2016, online at http://www.kff.org/uninsured/fact-sheet/key-facts-about-the-uninsured-population/.
43Sara R. Collins, Munira Z. Gunja, and Sophie
Beutel, “New U.S. Census Data Show the Number of Uninsured Americans Dropped by
4 Million, with Young Adults Making Big Gains,” To The Point: Quick Takes on Health Care Policy and Practice (Sept.
13, 2016), online at http://www.commonwealthfund.org/publications/blog/2016/sep/2015-census-data-insurance.
46Relman, “Obamacare: How It Should be Fixed,”
online at http://www.nybooks.com/articles/2013/08/15/obamacare-how-it-should-be-fixed/.
Relman, “A Challenge to American Doctors,” in The New York Review of Books, Vol. 16,
No. 13, August 12, 2914, online at http://www.nybooks.com/articles/2014/08/14/challenge-american-doctors/.
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