Where was my responsible adult?

When you’ve been anesthetized for surgery, you’re advised to spend the rest of the day with a responsible adult, and warned not to make any important decisions. So why, then, is there a ten-pound bag of Costco chocolate chips draped over my kitchen table like a dead moose? Where was my responsible adult, and what was she thinking to let me buy that?

I woke up this morning—following my first night with a CPAP—rested and refreshed for the first time in memory. By contrast, I usually wake up headachy and exhausted after a succession of nightmares, my mattress wet with sweat. According to my polysomnograms, I awaken seven times an hour, and I stop breathing 43 times per hour—during which my oxygen level drops to 83%. I also grind my teeth and jerk my limbs. People die from such sleep. Nobody wants to pass the night with a noisy air pump and a mask that either feels too tight or leaks, but it sure beats the hell out of hardly sleeping at all.

My hand is greatly swollen, my wrist feels like someone drove a spike halfway through it (which is, actually, pretty much what happened), but I feel terrific. Maybe I will soon have the freedom to think more of things other than my health.

Surgery day

The anesthesiologist had said he would knock me out just long enough to get the primary painkiller started, leaving me awake for the surgery. The next thing I knew, I was waking up in another room. I looked at my wrist, saw that it was bandaged, and tried to wiggle my fingers. To my utter joy, they moved. Two hours and fifteen minutes after Peggy and I arrived at the clinic, we left. The doctor said I could do anything I felt well enough to do, so I shopped at Costco, then came home and helped my neighbor dig dandelions. Then Peggy and I went to pick-up a CPAP machine (continuous positive airway pressure) for my sleep apnea, came home, and took a nap. She vociferously opposed biking with the dogs, so we took them for a walk around the neighborhood. Now, she’s cooking supper.
Typing hurts, so I will stop doing it.

Thoughts before carpel tunnel surgery

Not long ago, the anesthesiologist called about my surgery tomorrow. “You’ll be given two painkillers,” he said, “the first to kill the pain of the second until the second takes effect.” Drugs are funny. One doctor wrote me a prescription for Ambien recently. “This medication has been known, in rare cases, to cause violent behavior,” the packaging warned. A few days later another doctor gave me a prescription for Requip. “This drug has been known, in rare cases, to lead to compulsive gambling,” the packaging advised. “Oh, great,” I thought, “I’m going to be a violent gambler.”

Last night, I was too manic to sleep, so today I took a Vivarin. Since I don’t do caffeine anymore, an occasional Vivarin makes me really manic. I was that way when the anesthesiologist called, and was consequently so bubbly that I wondered whether I sounded drunk. After we hung-up, I went back to my yard work. As I crossed the backyard, I passed Bonnie walking the other way. “Hello, Bonnie,” I said. Then I remembered that Bonnie was in the front yard, and that the gate was latched. I thought that, well, maybe I just thought the gate was latched, so I went to check. It was latched. Things could be worse, I suppose. I could be hallucinating a dog that is dead or never existed.

I’ve spent days doing all the work around the house that I won’t be able to do during my convalescence. Last night, I baked crackers, biscuits, and cornbread. I actually started baking crackers two weeks ago because each batch takes two hours, and that’s if I don’t double it. I was raised on store-bought loaf bread, but my mother kept the larder stocked with homemade biscuits and cornbread. Of course, they were inferior to what I bake. I never use shortening—much less lard—or sugar, and all my breads contain several whole grain meals or flours. There are only two things that I love to cook. One is soup and the other bread; and of the two, I prefer bread. My father believed that whole grains were for hogs (he claimed that bleached flour was purer because it was white), so he was challenged to eat my bread when he came to live with us.

I am more nervous about this surgery than any I’ve had, because the ligament that the surgeon will cut is directly above the nerve that makes my hand function. I’ve thought about what it would be like to go through life with a purely decorative right hand, and whether the odds of that happening are small enough to justify the risk of surgery. I dealt with the issue by opting to stick with the decision I’ve already made, my thought being that I would need new information to back out with any integrity.

My hernia surgery (in January) was hours late, so I had a lot of time to lie on my stretcher and think. I really wanted to walk out of that place while I still could. I remembered my friend, Hulene (a woman after my own heart, her last act before surgery was to write me a letter), who died during hernia surgery five years ago. I also thought about my surgeon, and how I didn’t entirely trust him because he always seemed so harried. I finally reconciled myself to the fact that, having made the best decision I could, and having no new information that would justify a change of heart, I needed to trust the thinking I had done when I was less emotional. Even if it was wrong, it was the best I could do. This is what will make it possible for me to lie down upon yet another stretcher tomorrow. Meanwhile, I do dread the long night ahead.

Thoughts about supporting private and governmental evil

My neighbor, Ellie, also has carpal tunnel problems. Hers is advanced, so a return to normalcy is unlikely even with surgery, but Ellie is obliged to sell plasma just to get by, so surgery is out of the question.

One of my Masonic brethren, Nathan, changed jobs recently, and his new insurance wouldn’t take effect for ninety days. During that time, Nathan came down with an undiagnosed illness that caused his fever to hit 104º. He couldn’t afford a doctor, so he rode his illness out at home.

Linda, the technician who hooked me up to the monitors for my recent polysomnogram, was injured in an accident and unable to work for seven months. Her insurance ran out after six, leaving her $30,000 in debt.
I don’t look for such stories, but now that I have become so dependent upon insurance and so aware of how different my life would be without it, they leap out at me. It’s like never noticing a certain make of car until you buy one.

There is really no way around the fact that, as individuals and as a nation, we spend money on that which we value. I value financial security, so I save money. My sister-in-law values foreign travel, so she spends money on that even though she has to borrow against her house. As a country, we value the War in Iraq. We also value health care for poor people in other countries, although the money has to come partially from the taxes paid by the poor people in our own country, people who cannot afford health care. We say to our own poor that their lives are of less importance than countless other things that we spend money on. If Nathan should die or Ellie should become permanently disabled, well, that’s very sad to be sure, but Africans with AIDS need our help more, even if we are obliged to borrow the money from China.

I am amazed that we Americans put up with as much as we do, but then I am one of those by whom I am amazed. But what to do about it… I met a man last week who was going door-to-door to gather support for Barack Obama, and I wished mightily that there was a candidate who I believed in that much. Hell, I just wish I believed in the goodness of our democratic system that much.

“All voting is a sort of gaming, like checkers or backgammon, with a slight moral tinge…. I cast my vote, perchance, as I think right; but I am not vitally concerned that right should prevail. I am willing to leave it to the majority…. Even voting for the right is doing nothing for it. It is only expressing to men feebly your desire that it should prevail.” Thoreau

I have long admired Thoreau because he writes as if he were beside me, contemplating the same problem that I am contemplating. No matter that the steam engine was cutting edge technology in his day, his issues then are my issues now. Ah, but he knew what to do about them. He avoided marriage partially because marriage would make moral compromise easier, but I embraced marriage because I had yet to meet the issues, and because I naively thought I could have it all. Still, I would not choose to live alone. But what would I do differently if I were alone? I would bury my money in a hole in the ground (figuratively or literally), so the IRS couldn’t find it, and I would stay in Oregon most of the year so I wouldn’t have to pay a sales tax. I feel little compunction to eradicate evil, but a great compunction to abstain from supporting it.

Yesterday, I received a bill for $465 for the carpal tunnel surgery that I haven’t had yet. The letter explained that this should cover my portion—after insurance—of the clinic’s operating room. This means that the clinic is going to charge $2,325 for the half hour that I will spend in that room. If not for the insurance company’s required write-off, the charge would be closer to $3,000. The letter also explained that the surgeon and anesthesiologist will bill me separately.

Last night, I could scarcely sleep for knowing that I am supporting a merciless and avaricious health care system. During one of the short lulls in my wakefulness, I dreamed that I was required, before surgery on Friday, to pay $499.99 in advance for a bath in a stainless steel tub. The tub turned out to be a thin vinyl mattress that was painted to look like stainless steel, and the bath was a damp washcloth with which I was told to wipe myself off.

My father died partially because he was unwilling to support what he considered a greedy healthcare system. People generally thought he was a nutty eccentric, but, for what it’s worth, Thoreau would have made the same choice. Of course, people in Thoreau’s day thought he was a nutty eccentric too. People who won’t support evil no matter what the cost to themselves are ever seen in such a light.

I look at things this way. My wrist hurts and my hand tingles. I sleep in a brace. I avoid certain activities. I am guardedly optimistic that surgery will change all this. On the other hand, if I refuse the surgery, what good will I have accomplished? None, externally. But would I respect myself more? Maybe, but I am still going to put my money into surgery, because I value my health more than I value my own moral approval, especially in regard to a decision that won’t make the world better or worse anyway. How do I live with this choice? I tell myself that the surgery will soon be over, and that I will move on. I usually prize expediency above principal, and I feel bad about this at times, and not so bad at other times. Mostly, I try not to think about it. In fairness to myself, those around me seem to knuckle under more than I do. They just ponder it less.

practically a doctor a day

This has been a doctor week. Yesterday, I saw an orthopedist whose specializes in hands, wrists, and elbows; today, an orthopedist who works on shoulders. Before them, a sleep specialist. I resist being the kind of person who runs to the doctor for every little thing, and I indeed considered canceling at least one of my appointments on that basis alone. But, the thing is, I don’t run to doctors for every little thing. I’ve had sleep problems for ten years, carpel tunnel for twenty, shoulder pains for eighteen months. I’ve put in my time studying—and sometimes trying—self-treatments and alternative treatments, yet I have only gotten worse.

I usually have a tentative diagnosis for a problem, and know everything medicine can do for it before I even see a doctor. I try to keep emotion out of doctor visits, because doctors are at their best when they feel they have something to offer, and few have much to offer in the way of emotional support.

The longer the appointment, the more of a challenge emotional neutrality becomes, and I might not know I’ve lost it until I realize I missed several sentences or failed to understand simple statements. Peggy and I try to go with one another to the doctor to compensate for such deficiencies.

I originally went with her—at her request—to offer moral support, and I usually didn’t ask her go with me because I didn’t think I needed moral support. I’ve discovered, though, that what I do need is another clear head in the room. She takes me with her for an additional reason. She is convinced that doctors—both male and female—treat her better when she’s with a man.

She and I both hold doctors in low esteem until they give us reason to think otherwise. Her nursing experiences have soured her, whereas I react more to the deference they expect and to the exorbitant fees they charge. They’re also typically rushed and, to many of them, medicine is simply a way to earn money. Then there are the limitations of medicine itself.

If a doctor comes into the room and says, “Mr. Thomas, I am Doctor Boneshaker,” he or she loses five points. If he shook hands as he said it, he only loses two points. If he gives his full name (giving me the option of what to call him), he gains five points.

I am often tempted to say, “I don’t do deference. I can call you Bill, or I can call you Mr. Boneshaker, or I can not call you anything. You choose.” I don’t say this because it might arouse hostility, and hostility would inhibit the doctor’s ability to help me. It’s one of those predicaments for which I can find no good solution.

I often run into more interesting problems with doctors. Both my hernia surgeon and the hand surgeon I saw yesterday (for carpel tunnel surgery) proposed the last surgical option that I had expected based upon my research. Every website I visited recommended endoscopic surgery over an open incision for hernia surgery, yet my doctor recommended an open incision based upon my thin build. The hand surgeon had even more treatment options—four in all—yet he chose one-hole endoscopic, the very surgery that has the highest failure rate.

How is a patient to respond? I fall back upon my overall impression of the doctor. Does he seem to care? Did he take the time to explain his reasoning? Is his resume impressive? The hand surgeon explained the discrepancy between my reading and his own approach this way. (1) Less qualified surgeons negatively skew the results. (2) Many websites lean toward conservatism because they are collectively produced across many disciplines, and because a wide range of surgical candidates look to them for advice. His patience in addressing my concern impressed me and that, along with his reasoning and his other qualifications, made me decide to go with his recommendation.

His description of the level of care my wrist I would need after surgery was far more optimistic than what I had read. For example, the Mayo Clinic advised that I not even lift a jug of milk for the first two weeks, whereas he told me to let my comfort level be my guide. When I asked about the discrepancy, he said that Mayo’s advice was based partly upon what he considered outmoded surgical techniques, and that tissue damage from a single puncture would be much less than that from a four-inch incision. That made sense. Whether it’s true, I don’t know. I could consult one or two more surgeons and go with the consensus, but I waited ten weeks to see this one, and this is an extremely common surgery, and it is also his bread and butter.

The amount of caution that is warranted in a surgical undertaking becomes much clearer in retrospect. My knee surgery was a mistake, but I undertook what I considered a prudent amount of research going into it, and I didn’t learn until later that the surgery plus physical therapy is no better than physical therapy alone. But that was two years ago, and I have come far in the amount of trouble I am willing to go to on my own behalf.

I can see how doctors would come to resent all the hours they spend explaining why they disagree with Web MD, but I should think that a patient would have to be pretty naïve to want to remain ignorant. Of course, I might be leaning too far in the other direction. I took complete control of my discussion with the hand surgeon yesterday, and, after I had gotten all of my questions answered and verified the Peggy had gotten all her questions answered, we left without either of us asking the surgeon if he had anything to say. In an ideal world, we wouldn’t need to ask, but I try to look at things from the doctor’s viewpoint.

Yesterday, for example, the doctor tried to take the initiative, but sensing that I knew where I wanted to go—and that I needed to feel in control—he backed off. I later wondered if he didn’t go so far as to stop thinking proactively, allowing himself to become simply a resource for answering questions. I quickly consoled myself with my observation that I have never found surgeons to be a timid species who readily allow themselves to be trodden upon.

My shoulder appointment this morning did not have a happy outcome. I thought I had lingering tendon inflammation from yoga exercises two years ago, but the x-rays showed jagged arthritic damage in both shoulders. The doctor advised that I avoid weight-bearing activities if I want the joints to last. When I asked how she was able to rule out soft tissue injuries, she said she wasn’t, but that there isn’t much she can do about them short of surgery, and I’m hardly ready for that. The best she could offer was an appointment with a physical therapist, and I took her up on it.

Sleeplessness

Last week, I repeatedly mistook the same chair for Bonnie, and I heard voices coming from a radio that was unplugged; both no doubt due to a lack of REM sleep. When the insomnia first hit me, I lay in bed longer to catch-up on my sleep. My back soon hurt so bad that I couldn’t lie on it, yet I couldn’t lie on my sides or my stomach either due to the tendonitis in both shoulders. What sleep I did get was interrupted by dreams of suffocating in airless rooms, suffering cyanide related seizures in a Nazi death chamber, or vomiting due to exhaust fumes. I have never faced a more dismal prospect than that of finding sleep and wakefulness equally impossible. I realized that there was a limit to how long I could hold up either psychologically or physically, yet the prospect of leaving Peggy by my own hand seemed equally cheerless.

I have gone to a lot of trouble and expense (including two surgeries) over the past ten years in an effort to remedy my sleep problems, yet they have grown increasingly worse. The only advantage I have found in such things is that they allow me to make a more accurate appraisal of human frailty. People who have not known sickness cannot know how tenuous health is, yet it is knowledge worth having. I read the thoughts of the benefactors of my species, and I contemplate the extent upon which their thoughts were based upon such things as trace minerals and sleep, things that they so often despised. How ungrateful the man who loathes that upon which his every thought depends.

I bike to get Wittgenstein, his misery contrasted with Hume's happiness

I biked to the library in the rain this morning just to get Wittgenstein’s Philosophical Investigations. I had avoided Wittgenstein because I knew enough about him to know that he dismissed most of the questions that are asked by philosophers as nonsensical, and I didn’t want this to be the case because, nonsensical or not, they are questions I cannot avoid. He wrote:

“People say again and again that philosophy doesn’t really progress, that we are still occupied with the same philosophical questions as were the Greeks. But the people who say that don’t understand why this has to be so. It is because our language has remained the same and keeps seducing us into asking the same questions.”

Okay, great. I can even imagine him to be right, but—and this is another reason I avoided Wittgenstein—the man was suicidal. When he finally learned that he had terminal cancer—at about the same age I am now—he didn’t even care, because as he put it: “I have no desire to live.”

But the skeptic in me might well ask: “But how do you know that his despair was the necessary outcome of his philosophy?” Well, I don’t. David Hume was the most renowned skeptic of all time. He could abolish claims to knowledge as adroitly as a man with a machine gun could abolish chickens, yet he was a happy man, and as he approached death, he remained that way. He even wrote that he had no idea why one with such a dismal philosophy could be so happy, and concluded that it must simply be congenital. Go figure. Surely, nothing is good or bad unless what our thinking makes it so, but what makes our thinking make it so? Optimists say that we are free to choose, but I think they give themselves too much credit. They say “Be like us” in the easy certainty that they too could be jaded, cynical, and pessimistic if they so pleased.

insomnia, thoughts about philosophical skepticism

Sleep? Not much. Maybe four hours a night—five if I’m lucky—and it interrupted every hour or two by nightmares and headaches. I arise several times a night and read—Francis Parkman’s The Oregon Trail of late, but mostly the Britannica’s section on philosophy. I find much that I can’t make sense of, so I reread and rethink. Often, I still make no sense of it, and I wonder if anyone can. Examples are numerous, but I will offer one that is brief, ancient, and famous. In the 11th century St. Anselm made the following argument in favor of the existence of a deity.

“…a being conceived to be perfect must necessarily exist, for otherwise he would lack one of the essentials of perfection.”

Isn’t this the same as saying: “A rabbit that is conceived to be omnipresent exist must necessarily exist, for otherwise he would lack the qualification for omnipresence”? Why has Anselm’s argument survived for 1,000 years rather than being dismissed the day it was made? Much of philosophy strikes me as equally meritless.

The only philosophical stance that has ever appealed to me consistently has been skepticism, because it is the only one that is logically unassailable. To every inductively-based knowledge claim, the skeptic responds: how do you know this to be true?; and the claim is quickly shown to rest upon a train of assumptions that are themselves improvable. The problem with skepticism is that it often defies common sense, which greatly reduces the number of thoroughgoing skeptics. If I say that a given bachelor is single, I might be redundant, yet I will be right 100% of the time, based upon the definition of the terms. On the other hand, I might truthfully argue that there is no absolute proof that pressing my face to a red-hot griddle for ten minutes will damage it (a knowledge of past events justifies, at most, predictions of probability), yet I have no intention of holding pressing my face to a red hot griddle for even ten seconds.

Skepticism is a cure for illogical proofs rather than a source of logical ones, and hence it is of small comfort when one is wide awake at 4:00 a.m., almost panicked by his inability to sleep, and twitching and trembling while struggling to coordinate his movements—all while wondering what in the hell life is about. (I personally delivered a friend to the asylum when he became stuck on the question and would say nothing else all day long.)

Of course, I err logically in assuming that life is about anything. I even err in assuming that insomnia is a problem. After all, I can’t prove either, and I can’t even define my terms since words like meaning, purpose, and problem are among those words that we think we have a clear grasp of until we are called upon to define them. As do most words. Table, for example, or even red; words that are either umbrella words or that define a quality of perception as opposed to a quality of measurability (as in the water is hot, versus the water is 110. 246841º). Only is there, really and truly, such a thing as objective measurability? After all, words and numbers are a human creation, a way of describing reality in terms that we can understand and communicate. We impose an artificial construct over that which our senses can detect and our minds can comprehend, so we can never know that we have experienced reality as it is as opposed to how it seems to us. There is my perception of my dog, and there is my dog, and I cannot know how closely the two coincide.