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NORMAN J CLEMENT RPH., DDS, NORMAN L. CLEMENT PHARM-TECH, MALACHI F. MACKANDAL PHARMD, IN THE SPIRIT OF WALTER R. CLEMENT MS., MBA., BELINDA BROWN-PARKER, IN THE SPIRIT OF JOSEPH SOLVO ESQ., IN THE SPIRIT OF REV. C.T. VIVIAN, JELANI ZIMBABWE CLEMENT, BS., MBA., IN THE SPIRIT OF WILLIE GUINYARD BS., IN THE SPIRIT OF ERLIN CLEMENT SR., JOSEPH WEBSTER MD., MBA, IN THE SPIRIT OF RICHARD KAUL, MD., BEVERLY C. PRINCE MD., FACS., IN THE SPIRIT OF LEROY BAYLOR, JAY K. JOSHI MD., MBA, ADRIENNE EDMUNDSON, IN THE SPIRIT OF WALTER F. WRENN III, MD., ESTER HYATT PH.D., WALTER L. SMITH BS., IN THE SPIRIT OF BRAHM FISHER ESQ., MICHELE ALEXANDER MD., CUDJOE WILDING BS, MARTIN NDJOU, BS., RPH., IN THE SPIRIT OF DEBRA LYNN SHEPHERD, BERES E. MUSCHETT, STRATEGIC ADVISORS
The Sanctity of Care Against Institutional Control
MEDICINE, THE CATHOLIC CHURCH, AND A FRAT HOUSE
Youarewithinthenorms.com explores the intersection of medicine, law, and social philosophy, tracing how foundational human sciences have evolved to shape modern institutional power. These sources examine the tension between individualized medical care and the encroachment of institutional authority.
Dr. Neil K. Anand, MD, Norman J. Clement, RPh., DDS, Lesly Pompy, MD, Mark Ibsen, MD, Harvey Jenkins, MD, and writer-producer Angel Green share perspectives that examine the ethical duties of physicians to prioritize patient care and pain management over the restrictive pressures of insurance algorithms, law enforcement surveillance the distortion of The Holy Trinity by the D.E.A.-DOJ.
These sources examine the tension between individualized medical care and the encroachment of institutional authority. The text critiques how government surveillance, insurance algorithms, and secretive elite societies like Yale’s Skull and Bones prioritize state control and corporate profit over the sanctity of the patient-physician relationship.
By contrasting liberation theology with Hegelian state-centric philosophy, the authors argue that modern medicine is being distorted by legal and technological interference. This is contrasted with liberation theology, which redefines religious duty as a mandate for social justice and economic reform to empower the marginalized.
Central to this discussion is the “Sick Role” theory, which establishes a social contract where doctors have an ethical duty to advocate for patients above all other interests. This coalition of authors ultimately warns against technological and corporate encroachment on individual liberty and calls for a return to principled leadership in defending human dignity.
The Sick Role: Dynamics of the Patient-Physician Contract
According to the sources, the “Sick Role” theory, developed by sociologist Talcott Parsons, describes the relationship between doctors and patients as a structured social role defined by specific rights, obligations, and power dynamics.
The Power Dynamic: Parent and Child
In this model, the relationship is often viewed as akin to that of a parent and child. The physician occupies a powerful, “parental” role, while the patient is expected to be passive, trusting, and willing to wait for treatment. This expectation of passivity is reflected in the literal meaning of the word “patient”—someone who is patient and trusting throughout the healing process.
The theory outlines a reciprocal agreement in which society affords the patient certain rights, provided they meet specific obligations to their doctor.
The Dynamics of the Patient-Physician Contract: The “Sick Role”
The relationship between the healer and the ill is framed through sociologist Talcott Parsons’ “Sick Role” theory. This model defines medicine not just as a science, but as a structured social model with specific power dynamics.
• Patient Rights:
◦ Exemption from social roles: The sick person is temporarily excused from “normal” duties, such as work or household chores, with greater exemptions granted for more severe illnesses.
◦ Freedom from blame: Society recognizes the illness as being beyond the individual’s control or willpower; therefore, they are not blamed for their condition and should be cared for by others.
• Patient Obligations:
◦ Desire to get well: The patient must view being sick as undesirable and is under a societal obligation to try to recover as quickly as possible.
◦ Seeking and cooperating with professional help:
After a certain period, the patient is obligated to seek technically competent help from a doctorand must cooperate with the doctor’s advice to recover.
The Power Dynamic
The relationship is characterized as a “Parent and Child” dynamic.
• The Physician: Occupies a powerful, parental role.
• The Patient: Expected to be passive and trusting. The literal etymology of “patient” implies one who is willing to wait and trust the healing process.
The Reciprocal Agreement
Society affords the patient rights only if they fulfill specific obligations. Failure to meet these obligations can result in the withdrawal of the “sick person” status.
The Physician’s Responsibility
The medical profession is a vital institution that helps maintain a functional society by returning individuals to their conventional social roles. Within this framework:
• Physicians have a categorical imperative to try various procedures or medications to help a patient recover.
• Specialists have a specific duty to research and attempt unique or even unorthodox treatments if standard care is no longer managing a condition, such as chronic pain.
• From a deontological perspective, the physician works exclusively for the patient—not for the government or insurance companies—to reduce suffering and obtain a cure.
Failure to meet these mutual obligations can result in society withdrawing the patient’s rights as a “sick person”. This traditional model aims to prevent a breakdown of the “social body” by restoring patients to productivity.
The Hegelian Foundation of Skull and Bones
German Hegelian philosophy influenced the founding of Yale’s Skull and Bones primarily through William Huntington Russell, who studied in Germany from 1831 to 1832. At that time, Germany was a “hotbed of new ideas,” and the work of Georg Wilhelm Friedrich Hegel was “very much in vogue”.
Hegel’s philosophy, which served as the culmination of German idealistic thought, posited that the state is “Absolute Reason” and the “final end”.
According to Hegel, the state has “supreme right against the individual,” and a citizen’s “supreme duty is to be a member of the state.” This philosophy describes the state as the “march of God in the world.” According to information acquired from a break-in to the “tomb” (the Skull and Bones meeting hall) in 1876, “Bones is a chapter of a corps in a German University…. General Russell, its founder, was in Germany before his Senior Year and formed a warm friendship with a leading member of a German society.
He brought back with him to college, authority to found a chapter here.” So class valedictorian William H. Russell, along with fourteen others, became the founding members of “The Order of Scull and Bones,” later changed to “The Order of Skull and Bones”.
The secretive Order of Skull and Bones exists only at Yale. Fifteen juniors are “tapped” each year by the seniors to be initiated into next year’s group. Some say each initiate is given $15,000 and a grandfather clock.
Upon his return to Yale in 1832, Russell formed the society with Alphonso Taft. Evidence suggests that Skull and Bones is actually a chapter of a German university corps. Russell reportedly formed a “warm friendship” with a leader of a German society and returned to Yale with the “authority to found a chapter” in America.
The impact of this state-centric Hegelian influence is seen in how the group operates; rather than being a mere “campus fun-house,” it is geared toward the professional success of its members in the post-collegiate world. Consequently, many “Bonesmen” have historically occupied powerful state positions, including roles as U.S. Attorney General, Secretary of War, and various foreign ambassadors.
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