Cassandra Voices

Tag: Adam Gaffney

  • COVID-19 in Ireland: Lives Lost

    Irish Times health correspondent Paul Cullens reported on February 13, 2023 that a disturbing 1,300 patients had ‘died over the winter as a result of delays in hospital admission from emergency departments, according to an analysis of Health Service Executive data.’

    This followed a longer article by Cullen the previous Saturday exploring what is driving the deeply concerning excess death figures recorded over the previous year in Ireland and elsewhere – ‘among worst in 50 years’ according to the BBC.

    Importantly, Cullen acknowledges that COVID-19 itself ‘can only explain a fraction of the additional number of people dying.’

    Given this is a global issue, attributing additional mortality primarily to the parlous state of emergency medicine in Ireland is a difficult argument to sustain. It could be a contributory factor, but conditions in 2022 were no different to the preceding years. For example, prior to the onset of the pandemic, in January, 2020 Cullen reported that ‘[t]he first week of the new year has been the worst ever for hospital overcrowding, according to figures from the Irish Nurses and Midwives Organisation.’

    The first of Cullen’s recent articles, in particular, appears to have been written in response to high mortality being ‘attributed by some online to Covid vaccines.’ He summarises his arguments to the effect that ‘[t]his limited data does not appear to support claims of a vaccine-related rise in deaths in this age cohort.’

    He then reveals,

    While the vast majority of medical specialists we asked in recent months about claims of vaccine-induced harm say they have no cause of concern, it is fair to say a small number of doctors do, though for now they are reluctant to speak publicly.

    This reluctance among members of the Irish medical profession “to speak publicly” about adverse reactions to the vaccines should be setting off alarm bells, but what is really striking about the current coverage of elevated mortality is the detached, clinical tone.

    This contrasts starkly with the emotive way in which death, and illness, attributed to COVID-19 was reported during the period of the emergency powers (March 2020 – January 2022).

    Stalin (in)famously said the death of one man is a tragedy but the death of a million is a statistic. In Ireland during that period a single death from COVID-19 was treated as a tragedy, whereas today thousands of additional deaths only seem to be eliciting comment when vaccines are implicated.

    A Calamity?

    Over the course of the pandemic the mean age of death from COVID-19 (as of 09/08/2021) in Ireland was eighty years or older, just two years younger than the average age of death. Four in five deaths from COVID-19 had at least three medical conditions. Revealingly, CSO mortality figures through the years 2018-2020 (2018: 31,116; 2019: 31,134; 2020: 31,765) show little difference between the first year of the pandemic and preceding years.

    There remain also serious question marks over how deaths are attributed to COVID-19. The Central Statistics Office (CSO) adopted WHO guidance listing COVID-19 as the underlying cause of death when:

    confirmed by laboratory testing irrespective of severity of clinical signs or symptoms.

    diagnosed clinically or epidemiologically but laboratory testing is inconclusive or not available.

    Chief Medical Officer Tony Holohan acknowledged a remarkably low threshold in April, 2020: ‘Clinically, the “index of suspicion” for the disease would be “a good deal higher” than would normally be the case for flu.’

    Even allowing for a high mortality from COVID-19 in the early part of 2021, the death toll of 33,055 for that year – after vaccines had arrived – is striking. The full set of figures for 2022 are not yet available, but the CSO say that in Quarter 2 (Q2) of 2022 there were 2,626 more deaths (39.2%) when compared with the same period in 2021. Assuming that pattern is evident throughout 2022 and beyond then perhaps we should be describing this is as a calamity.

    There is now compelling evidence of under-reporting of serious adverse harms from vaccines. However, by January, 2021 the FDA had allowed Pfizer ‘to undermine the scientific integrity of the double-blinded clinical trial’. This means we cannot easily attribute additional deaths to the vaccines. But nor can we rule out the possibility that a significant proportion of excess deaths are an unintended consequence of a treatment that is still being promoted in Ireland for infants as young as six-months-old.

    This article, however, proposes another determining cause, which is that heightened stress levels generated by lockdowns and other non-pharmaceutical interventions designed to instil fear of contracting COVID-19, and actively promoted by emanations of the state and mainstream media, are the primary cause of excess deaths in Ireland and beyond.

    Summer, 2020

    Even after case numbers and deaths had plummeted by early summer 2020, legacy Irish media remained fixated on COVID-19. Writing for the Irish Times on May 23 clinical psychologist and author Maureen Gaffney reckoned that ‘Covid-19 has scored a direct hit on our most basic psychological drives.’ She seemed oblivious to how statements such as her own that ‘the consequences of the coronavirus pandemic may have changed life more permanently’ might be further stressing out her readers.

    Yet the first wave of COVID-19 afflicted few Irish people directly. An “omni-shambolic” testing infrastructure meant it was impossible for most people to determine whether symptoms synonymous with the common cold were COVID-19 or not. Despite early evidence of the unreliability of PCR testing, almost seven hundred million euro would be spent in Ireland on testing over the course of the pandemic.

    However, so-called ‘confirmed’ cases (via PCR) appear to have served a purpose beyond diagnostics. Speaking on RTÉ in November, 2021, Dr Deirdre Robertson of the ESRI’s Behavioural Research Unit said one ‘of the biggest predictors’ of social activity has been the level of worry over the virus: ‘As cases have gone up, worry has gone up and that has changed behaviour.’

    The authorities seem to have identified a correlation between case numbers and “worry over the virus” which influenced “behaviours”. By maintaining case numbers at a sufficient level through mass testing, worries could thus be maintained.

    This perhaps explains NPHET’s almost comical resistance to antigen testing. The availability of these cheap, over-the-counter kits would eventually allow people to self-diagnose, but the results could not be used to induce fear.

    It might also be noted that after leaving his post of Chief Medical Officer, Tony Holohan took up a role with Enfer, one of the primary testing provider to the state, which earned €122.4 million in 2020.

    Irish people were subjected to unprecedented social atomisation during a first lockdown that extended into the summer of 2020 – beyond most other European countries. Public figures such as then Minister for Health Simon Harris sent out subtly misleading messages, cultivating the idea that the virus was far more deadly than it was in reality.

    Later in 2020, Fianna Fail TD Cathal Crowe referred to ‘a fatality rate at the moment in this country of 6.2% of those who contract Covid.’

    However, research by Professor John Ioannidas reveals a far lower pre-vaccination infection fatality rate, especially among non-elderly populations, than previously assumed. This is as low as 0.03% for under sixties. Notwithstanding this easily accessible information, the Irish public were reminded ad nauseum of the ‘deadly’ coronavirus by mainstream media.

    Thus, in the summer of 2020 a public address called on bathers to ‘socially’ distance at Seapoint beach in Dublin. Reinforcing the dystopian atmosphere, in July a national mask mandate was introduced, despite a longstanding consensus, confirmed in a recent meta-analysis, that these do not block the transmission of respiratory pathogens.

    This generated a distinctively modern Irish form of hysteria – often vented on social media platforms – which found fullest expression in the enraged response to Golfgate at the end of August, 2020.

    In hindsight the breaches by politicians were relatively mild. It was the hypocrisy that stung, as people recalled being denied a last visit to a loved one on their death bed. Suppressing a natural human inclination to socialise was putting people in a semi-permanent state of repressed anger.

    A nation of obsessive smart phone users was confronted by an unprecedented onslaught of information tailored to stress them out. The only ‘sensible’ opposition to the lockdown policy presented by the mainstream media came in the form of a delusional ZeroCovid movement that promised an end to lockowns by locking down more strictly.

    Best in Class

    From the outset, Irish journalists and other public figures adopted a best-in-class superiority, contrasting the chaos in Britain under Boris with the virtuous restraint of Irish people. After early prevarication, clean-cut (caretaker) Taoiseach Leo Varadkar struck the right note of gravity as he heroically re-registered as a doctor, having warned of a death toll of 85,000 in a worst-case scenario. Headline writers were uninterested in the best-case scenario.

    Mainstream Irish media hardly raised a murmur at an unconstitutional power grab by NPHET. The millions of euros poured by the government into advertising seems to have had a chilling effect, while a pliant national broadcaster was quietly bailed out by the government.

    Anyone calling for moderation was subjected to ridicule or attack; guilt by association with Qanon followers calling it a hoax, and who immediately mounted a challenge in the courts to the unprecedented restraints on liberty. Thereafter, anyone calling for moderation was branded far-right.

    Independent TD Michael McNamara bravely articulated a sceptical middle ground after chairing the Oireachtas Special Committee on the Covid Response, but to little avail. Despite their unreliability, opinion polls were often taken to represent the will of the people.

    Care Home Deaths

    While the virus had little direct effect on Europe’s youngest population, Ireland did witness the second highest proportion of care home deaths in the world during the first wave. To some extent this was a product of an understandable failure to recognise that the virus seems to have been circulating for over a year. Thus, CMO Tony Holohan ordered private care homes to re-open to visitors in early March, 2020.

    Less forgivably, testing was withdrawn at the height of the surge, and many older people were removed from hospitals, to create space for an expected onslaught of younger people that never arrived.

    The scale of care home deaths revealed longstanding neglect of older people in those setting. A Pandemic Doctor wrote despairingly:

    The airwaves and print media are bursting with opinion, analysis and occasional outrage as the crisis unfolds and consumes the institutionalised elderly. The great and the good understand and discuss, sounding wise and all-knowing. But week after week we are alone. Where is the calvary? Where are the boots on the ground? Who is going to help?

    Difficulties were exacerbated by staff shortages caused by outbreaks among workers living in crowded accommodation. One resident of a county Meath nursing home – fittingly called Kilbrew – died two weeks after being admitted to hospital with an infestation of maggots in a facial wound.

    Lost Lives

    Never before in the history of Irish media and politics had there been such unrelenting emphasis on a particular disease, generating what Maureen Gaffney described as ‘our version of the spirit of the Blitz.’ But it was fear rather than resilience that were to the fore.

    In June, 2020 RTÉ Investigates ran a two-part documentary called Inside Ireland’s Covid Battle. This stretched the war time metaphor to its limit, bringing the spectre of patients gasping for breath into living rooms around the country, to devastating effect.

    You could cut through the paranoia on streets festooned with two-metre markers and yellow-coloured public health notices. Pedestrians would take refuge on to the road to avoid a close shave with another living human being. Joggers became hate figures.

    Later in the summer of 2020, the Irish Times launched an emotive Lives Lost Series. It reads: ‘Those who have died in Ireland and among the diaspora led full and cherished lives’; the series was ‘designed to tell the stories behind the numbers.’

    These included Richard Brady, an ‘Avid Dubs fan who loved his family dearly’; Ann Hyland, who ‘wrote a children’s book, climbed the Great Wall of China, rode a camel in Morocco, jet-skied in Barbados’; and Vincent Fahy who ‘began his career with ESB ‘putting the light’ into rural areas.

    These are touching tributes to ordinary people among a generation that built Ireland as we know it, but these lives were only cherished after their deaths. It begs the question: why are additional people now dying being treated as numbers? Where are the TV cameras to witness them gasping for breath?

    The name chosen for the series ‘Lives Lost’ is also instructive. Lost Lives: The Stories of the Men, Women and Children who Died as a Result of the Northern Ireland Troubles is a well-know book containing short biographies of the victims of the Northern Ireland Troubles. It was adapted into a film by the same name in 2019.

    The linkage between Lives Lost and Lost Lives is surely deliberate. It conveys the impression that any death from COVID-19 was not really by natural causes, but caused by the terrifying virus.

    Over the course of the summer of 2020, the Irish public also became acquainted – via social media – with the phenomenon of Long Covid, or ‘long haulers’, through social media. This too seems to have been used to sustain worry, once many had discovered the low infection fatality rate for COVID-19. Thereafter, mainstream media, including the Irish Times and RTÉ, ran a series of articles emphasising the struggles of previously healthy individuals suffering from Long Covid.

    It is notable that no hue and cry was raised by the mainstream media when the Mater Hospital lost its fight to maintain a Long Covid clinic in late 2022.

    https://vimeo.com/426871719

    ‘We Need a Reckoning’

    Considering the calamitous excess deaths we are now witnessing, Irish society ought to be reflecting on the efficacy, and morality, of adopting the lockdown-to-vaccination policy promoted by the WHO. What Maureen Gaffney referred to as ‘Our version of the spirit of the Blitz’ may come to be regarded as the most damaging public health intervention in history – the military equivalent of turning guns on ourselves.

    In a powerful video message called ‘We Need a Reckoning’, the Indian writer Arundhati Roy describes the infliction of a two month lockdown on her country as a Crime Against Humanity causing untold suffering to millions of impoverished workers in particular. Ireland needs a reckoning too.

    In his article on excess deaths, Paul Cullen at least acknowledges that ‘many non-Covid deaths arose from the pandemic and its impact on our wider physical and mental health.’

    We are not alone. According to Eurostat in September, 2022:

    Excess mortality in the EU climbed to +16% in July 2022 from +7% in both June and May. This was the highest value on record so far in 2022, amounting to around 53 000 additional deaths in July this year compared with the monthly averages for 2016-2019.

    Throughout 2022, EuroMOMO pooled estimates of all-cause mortality for the participating European countries showed elevated excess mortality. Most shockingly there has been a clear uptick in deaths among young people, especially children under the age of fourteen.

    Source: https://www.euromomo.eu/

    Since April 2022, according to the economist Dan O’Brien, Ireland’s excess deaths have been well above the average – 15% higher than the average pre-pandemic level (circa 2,500 people over 7 months).

    That this unusual pattern of mortality should be occurring in the wake of a respiratory pandemic is particularly alarming, given these generate excess deaths. A wave of illness afflicting almost everybody at least once ought to have accelerated the deaths of a substantial proportion of those with underlying illnesses between 2020 (or earlier) and 2021, leaving behind a healthier population overall.

    Last October, ex-Taoiseach Micheal Martin told a Fianna Fáil meeting that medical experts had warned him of ‘dramatically increasing cancers because of delayed diagnoses’ linked to the impact of COVID-19 on the health service. But we know from the UK that people missed appointments out of fear of contracting the virus, not because of insufficient capacity. Moreover, there is no evidence of an increase in mortality from cancer between 2019, 2020 and 2021.

    Stress

    One indicator that the stress of lockdowns and other non-pharmaceutical interventions bear primary responsibility comes from the case of Sweden, where health authorities famously took a softer approach, declining to lockdown in March, 2020. Notably, vaccination rates are above average compared to the rest of Europe.

    Among a list of countries studied by the Organisation for Economic Co-operation and Development, the Scandinavian nation ranked lowest for overall cumulative excess deaths from 2020-22 at 6.8 per cent, compared to Australia (18 per cent), the UK (24.5 per cent) and the US (54.1 per cent). In Ireland and elsewhere, we may be witnessing the delayed impact of stress generated by repressive policies and fear messaging.

    In his recent book, the Myth of Normal: Trauma, Illness, & Healing in a Toxic Culture (2022), Gabor Maté cites illuminating research into the biopsychosocial determinants of many illnesses, including cancer, auto-immune conditions and heart disease. ‘Stress’, he says, ‘plays its incendiary role: for example through the release of inflammatory proteins into the circulation’. This inflammation is ‘a fertilizer for the development of disease.(p.94)’

    He also alerts readers to what Dr Lydia Ternoshock has described as a type C[ancer] personality. She interviewed 150 patients with melanoma and found them to be ‘excessively nice, pleasant to a fault, uncomplaining and unassertive.(p.99)’

    Maté argues that ‘repression disarms one’s ability to protect oneself from stress’, explaining:

    If you go through life being stressed while not knowing you are stressed, there is little you can do to protect yourself from the long-term physiological consequences.(p.100)

    It is also possible that near-constant stress generated by a prevailing belief that COVID-19 was going to kill or do serious harm to you played a part in the prevalence of ‘Long Covid’.

    Adam Gaffney, an assistant professor in medicine at Harvard Medical School argued for a more critical appraisal of Long Covid in 2021. Having expressed scepticism around a condition characterised by symptoms such as ‘brain fog’, he recalls being contacted by a journalist who said: ‘I’m asking as much as a person as a journalist because I’m more terrified of this syndrome than I am of death.’

    Gaffney acknowledges ‘myriad long-term effects, including physical and cognitive impairments, reduced lung function, mental health problems, and poorer quality of life’ from severe bouts of COVID-19, but cites a survey showing two-thirds of ‘long haulers’ had negative coronavirus antibody tests, and another, organised by self-identifying Long Covid patients indicating around two-thirds of those surveyed who had undergone blood testing reported negative results.

    He asserted: ‘it’s highly probable that some or many long-haulers who were never diagnosed using PCR testing in the acute phase and who also have negative antibody tests are “true negatives.”

    In other words, Gaffney argues that for many Long Covid is a disease with a strong psychological component, which Gaffney attributes to ‘skyrocketing levels of social anguish and mental emotional distress,’ referencing a paper showing that about half of people with depression also had unexplained physical symptoms.

    During COVID-19, a trusting Irish public were habituated to low intensity stress driven by constant reminders of the presence of “the virus” across media and in their day-to-day lives. Any form of rebellion against this state of affairs made one a social pariah, leading most to repress this impulse. This could have provided an ideal “fertilizer for the development of disease.”

    It now appears that both lockdowns and much vaunted vaccines had only marginal effects on preventing mortality from COVID-19. It is unsurprising, therefore, that mainstream media in Ireland is giving scant attention to the collateral damage of policies that were, with few exceptions, uncritically accepted over the course of the pandemic.

    Feature Image: Daniele Idini

  • Is Medicine Out of Touch?

    In a recent review, my colleague Ben Pantrey argues Richard Kearney’s Touch is itself out of touch with the ‘maddeningly Baroque … meme-ified soup of internet discourse.’ Given the Boston-based Irish philosopher is from an older generation, a relative lack of insight is perhaps unsurprising, but in dismissing the work in at times caustic terms, the reviewer perhaps missed its central thrust.

    Touch provides a compelling narrative on an intimate connection between healing and touch, pointing to a dominant tendency in Western medicine – writ large during the Covid-19 pandemic – to disregard the role of the healer, in favour of what Kearney calls a ‘model of outmanoeuvring and overcoming illness.(p.68)’

    That this view now appears risqué – in the face of coercive public health – demonstrates how the argument for the type of healing that Kearney points to is being lost.

    The flag of the World Health Organization, with a rod of Asclepius.

    Hippocratic v. Asklepion

    Kearney identifies two paradigmatic schools of medicine originating in Ancient Greece, one emanating from Chiron who taught his disciple Asclepius ‘the art of healing through touch’; and another from Hippocrates, ‘followed the way of Zeus, Chiron’s brother, who dwelt on Mount Olympus and promoted a method of optocentric supervision. (p.66)’

    Following a Hippocratic approach, the patient is viewed from a distance – objectified – before the prescribed remedy, or prophylactic, is applied to an undifferentiated ‘case.’

    In contrast:

    Chiron comes from the word kheir, meaning hand, or, more precisely, one skilled with the hands. The related term kheirourgos means surgeon. As healer, he accompanied the art of touch – often portrayed as laying on of hands and bodily massage – with medicinal plants from the earth, music, and sleep potions. (p.66)

    Asklepion healing is a two-way process that includes: ‘tactile acts of bathing, ritual massage, and the ingestion of curative herbs. (p.68)’ This sounds similar to so-called ‘alternative’ medicinal practices – dismissed as ‘unscientific’ by some doctors – and also encompasses much of the fading role of the general practitioner, where a physical presence before each distinct patient is generally considered important.

    This form of healing, however, is severely compromised by exhortations – backed up by unprecedented draconian laws – to ‘socially’ distance – which is surely an oxymoron.

    Kearney’s work points to profound damage that occurs when physical contact is lost, heightening a pre-existing epidemic of loneliness, which a report in 2014 found to have even worse effects on our health than obesity. The psychiatrist Iain McGilchrist goes so far as to argue that all medicine should be viewed ‘as a branch of psychiatry, and psychiatry as a branch of philosophy.’[i]

    Indeed, recognising a psychological origin to physical symptoms might explain our current impasse: transfixed by the challenge of a particular virus, seemingly to the exclusion of all else. This collective hysteria suggests widespread trauma, which may be the legacy of diminished physical contact in a digitally mediated age, accelerated by what Naomi Klein described as a ‘Screen New Deal,’ rolled out under cover of lockdown.

    It begs the question: what happens to society when we shrink in fear from the flesh, blood and microbes of one another? ‘Touch’, Kearney says, ‘serves as the indispensable agency of intercorporality – and by moral extension, empathy. (p.47)’

    The School of Athens by Raphael.

    Aristotelian Touchstone

    According to Kearney, Plato’s Academy held sight to be ‘the highest sense because it was deemed the most distant and mediated.’ In contrast, according to Kearney, Aristotle, ‘makes the startling claim that human perfection is the perfection of touch, (p.35)’ writing in Metaphysics (chapter 10, 105ib, 23-25):

    The being to whom logos has been given as his share is a tactile being, endowed with the finest tact.

    Kearney argues convincingly that in Western medicine the Aristotlean approach, drawing on Asklepion wisdom, has been drowned out by a Platonic, ‘heroic-Hippocratic model’, which ‘only tells half the story. (p.68-69)’

    In support of this thesis, in his history of the origins of the scientific discipline from the late eighteenth century, Richard Holmes has drawn attention to a delusional optimism wherein there emerged, ‘the dazzling idea of the solitary scientific ‘genius’, thirsting and reckless for knowledge, for its own sake and perhaps at any cost.’ This was the idea of a ‘Eureka’ moment: ‘the intuitive inspired instant of invention or discovery, for which no amount of preparation or preliminary analysis can really compare.’[ii]

    Arguably, blind faith in dazzling scientific genius distorted public health priorities in the era of COVID-19. Lockdowns were aimed at keeping the population ‘safe’ before the invention of a ‘miraculous’ vaccine. Many seemed to assume this would act as a panacea, allowing us to awaken from the nightmare of ongoing restrictions. But a cycle of anxiety endures with the arrival of each new variant, however mild the symptoms it produces, suggesting an underlying anxiety is itself the problem.

    in pursuit of a single-minded, Hippocratic “model of outmanoeuvring and overcoming illness”,  morbidity and mortality from COVID-19 was inadequately weighed against the health impacts of lockdowns. According to Ari R. Joffe, the response of Western nations threatens to make ‘and likely has already made, several Sustainable Development Goals for the most vulnerable among us in low-income countries out of reach.’ The same paper also argues the ‘destabilizing effects may lead to chaotic events (e.g., riots, wars, revolutions).’

    A van set on fire during the riots in Rotterdam on 26 January 2021.

    Merleau-Ponty

    Another philosopher Kearney cites is Maurice Merleau-Ponty who ‘took the novel step of applying the phenomenology of touch to the question of healing. (p.49)’ In response to increasing dependence on ‘optocentric’ remote diagnostics, it is worth revisiting passages Kearney quotes.

    Merleau-Ponty emphasises the importance of tactility in the treatment of psychiatric illness in particular:

    In treating (certain illnesses) psychological medicine does not act on the patient by making him know the origin of his illness: sometimes a touch of the hand puts a stop to the spasms and restores to the patient his speech.

    Moreover,

    The patient does not accept the meaning of his disturbance as revealed to him without the personal relationship formed with the doctor, or without the confidence and friendship felt towards him, and the change of existence resulting from this friendship. Neither symptom nor cure is worked out at the level of objective or positing consciousness, but below that level.

    He concludes with a revolutionary idea in the context of this pandemic, where the patient-doctor relationship is side-lined in favour of generalised prescriptions, addressing one particular disease:

    What this implies is that human symptoms cannot be explained by either biochemistry or intellectual volition alone – though both have their role. Ultimate healing involves an existential conversion of one body-subject in tactful communion with another. (p.49)

    Moreover, Kearney adds that ‘untimely withdrawal of touch may do worse psychic damage than outright hostility or anger. (p.102)’ He refers to the findings of the Austrian doctor René Spitz in 1945, concerning an orphanage, which prevented contact between children in order to reduce a risk of them being exposed to contagious diseases, while giving them excellent nutrition and medical care. Startling, thirty-seven percent of the infants died before reaching the age of two.

    Kearney also draws attention to epigenetic research demonstrating ‘key alterations in our bodies are made not just by toxins and biochemical stimulants but by the way we resonate with our fellow beings. (p.104)’

    Image: Daniele Idini (c)

    Responding to Covid

    Given Kearney completed the book just as the COVID-19 pandemic began, his observations are of a provisional nature.

    Nonetheless he makes a far-reaching claim that ‘In the first half of 2020, the virus went viral. Homo sapiens became Homo cybernens. (p.136)’ He assumes, however, an upbeat tone that now seems misplaced, saying ‘what we lost on the roundabout we won the swings’, recalling, how friends had received ‘unexpected messages from old friends and old flames (the “ex-factor”) wishing to “reconnect” at a time when physical travel and tactile contact was suddenly suspended. (p.134)’

    Almost two years into the pandemic another philosopher, Byung-Chul Han has a far less rosy assessment. Writing for The Nation he describes what he calls ‘The Tiredness Virus’ in the pandemic’s wake. A triumph of sight over touch has generated what Han describes as ‘Zoom narcissism’ such that a ‘digital mirror’ encourages ‘dysmorphia’ (an exaggerated concern with supposed flaws in one’s physical appearance).

    ‘Digital communication is a very one-sided, attenuated affair’ Han argues, ‘There is no gaze, no body. It lacks the physical presence of the other.’ Moreover, he fears this this form of communication will become the norm, recalling all that we have lost:

    The rituals we have been missing out on during the pandemic also imply physical experience. They represent forms of physical communication that create community and therefore bring happiness. Most of all, they lead us away from our egos … A physical aspect is also inherent in community as such. Digitalization weakens community cohesion insofar as it has a disembodying effect. The virus alienates us from the body.

    Prolonging Covid?

    Could an enforced absence of touch be linked to outright pathology in the context of COVID-19?

    In the U.K., on March 22nd, 2020 the Scientific Pandemic Insights Group on Behaviours, known as SPI-B., worried that ‘a substantial number of people still do not feel sufficiently personally threatened; it could be that they are reassured by the low death rate in their demographic group’; subsequently stating that: ‘the perceived level of personal threat needs to be increased among those who are complacent, using hard-hitting emotional messaging.’

    In response, Professor Robert Dingwell criticised ‘this very strong message which has effectively terrorised the population into believing that this is a disease that is going to kill you.’

    Is it possible that widespread conviction that a disease “is going to kill you” had unforeseen consequences in terms of adding to the burden of ‘Long Covid,’ or Covid ‘Long Haulers’ as it is referred to in the U.S.?

    Long Covid is a condition fitting within the general category of a post-viral syndrome, or post-viral fatigue, which is ‘a sense of tiredness and weakness that lingers after a person has fought off a viral infection.’ which ‘can arise even after common infections, such as the flu.’ Notably, prior to the pandemic there were up to 150,000 who were already affected by ‘extreme and disabling exhaustion,’ with no apparent origin in the U.K.. Yet virtually no attention was given to this condition until the pandemic.

    Moreover, in October, 2020 a leading advocates for sufferers, Professor Trish Greenhalgh clarified that Long Covid is only very rarely a long-term affliction: ‘The reviews we’ve done seem to suggest that whilst a tiny minority of people, perhaps one per cent of everyone who gets Covid-19, are still ill six months later, and whilst about a third of people aren’t better at three weeks, most people whose condition drags on are going to get better, slowly but steadily, between three weeks and three months.’

    Ordinarily, one would expect public health officials to downplay such a condition, given broad acceptance that psychological stress – including a lack of touch or loneliness – is a factor in the subjective evolution or pathogenesis of most diseases. Instead, Long Covid has been widely highlighted in the media, often as a warning to young people, who might otherwise be insufficiently scared of a virus highly unlikely to kill a person under the age of fifty.

    Frequent, graphic accounts, espeically via social media, may have had unintended consequences. Curiously, an informal survey of 450 people by Survivor Corps, a patient advocacy group for people with Long Covid, found that 171 said their condition improved after vaccination. That a vaccine would alleviate a post-viral syndrome is surely grounds for suspicion, hinting at a psychological origin to objective pain and suffering.

    Adam Gaffney, an assistant professor in medicine at Harvard Medical School, has argued for a more critical appraisal of Long Covid. Having expressed scepticism around a condition characterised by symptoms such as ‘brain fog’, he recalls being contacted by a journalist who said: ‘I’m asking as much as a person as a journalist because I’m more terrified of this syndrome than I am of death.’

    Gaffney acknowledges ‘myriad long-term effects, including physical and cognitive impairments, reduced lung function, mental health problems, and poorer quality of life’ from severe bouts of COVID-19, but cites a survey showing two-thirds of ‘long haulers’ had negative coronavirus antibody tests, and another, organised by self-identifying Long Covid patients indicating around two-thirds of those surveyed who had undergone blood testing reported negative results.

    He asserted: ‘it’s highly probable that some or many long-haulers who were never diagnosed using PCR testing in the acute phase and who also have negative antibody tests are “true negatives.” In other words, for many this may be a disease with a psychological origin, which Gaffney attributes to ‘skyrocketing levels of social anguish and mental emotional distress,’ referencing a paper showing that about half of people with depression also had unexplained physical symptoms.

    Getting Back in Touch

    Recovery from the trauma of the pandemic should lead to a reappraisal of public health priorities. It is apparent by now that no “miracle” cure is available, decisively “outmanoeuvring and overcoming” COVID-19, and that lockdown measures, including pysch-ops instilling fear, have left deep wounds.

    Works such as Kearney’s remind us of the importance of healing touch, inspired by Asclepius, which should be accorded equal importance to the Hippocratic inheritance. Now, with an ever-increasing burden of morbidity in society, particularly a veritable epidemic of mental ill-health, a paradigm shift is required.

    However, Bessel Van Der Kolk describes in a recent work quoted by Kearney how mainstream medicine ‘is firmly committed to a better life through chemistry, and the fact that we can actually change our own physiology and inner equilibrium by means other than drugs, [that is] by such basic activities as breathing moving and touching … is rarely considered.’[iii]

    For any shift to occur it will be necessary to confront the entrenched financial interests of the pharmaceutical industry that profits from the current model. A revealing question was posed at a medical conference in 2018 by a Goldman Sachs executive: ‘Is curing patients a sustainable business model?’

    This issue could become one of the most important political questions of our time, and may lead to political realignments in the wake of a pandemic that has changed our lives.

    Featured Image: A member of the Peruvian Army with a police dog enforcing curfew on 31 March 2020.

    [i] Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World, Yale University Press, New Haven/

    [ii] Richard Holmes, The Age of Wonder: How the Romantic Generation Discovered the Beauty and Terror of Science (London, 2008) p. xvii

    [iii] Bessel Van Der Kolk, The Body Keeps the Score, New York, Penguin, 2015, p.38.