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Published in: Medicine, Health Care and Philosophy 3/2020

Open Access 01-09-2020 | Scientific Contribution

Doctors that “doctor” sickness certificates: cunning intelligence as an ability and possibly a virtue among Swedish GPs

Author: Mani Shutzberg

Published in: Medicine, Health Care and Philosophy | Issue 3/2020

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Abstract

The relations of power between healthcare-related institutions and the professionals that interact with them are changing. Generally, the institutions are gaining the upper hand. Consequently, the intellectual abilities necessary for professionals to pursue the internal goods of healthcare are changing as well. A concrete case is the struggle over sickness benefits in Sweden, in which the Swedish Social Insurance Agency (SSIA) and physicians are important stakeholders. The SSIA has recently consolidated its power over the sickness certificates that doctors issue for their patients. The result has been a stricter gatekeeping of sickness benefits. In order to combat the inroads made by state institutions into sickness certification, and into the sphere of medical practice, some doctors have developed cunning “techniques” to maximize the chance to have their sickness certificates accepted by the SSIA. This article attempts to demonstrate that cunning intelligence—the ability of the weak to “outsmart” a stronger adversary—plays an important role in the practice of medicine. Cunning intelligence is not merely a defective form of prudence (phronesis), nor is it simply an instance of instrumental reason (techne), but rather an ability that occupies a distinct place among the intellectual abilities generally ascribed to professionals.
Footnotes
1
Official translation of the Swedish government agency “Försäkringskassan”.
 
2
In this article, prudence is used as the English equivalent of the Greek concept of phronesis. Another common translation is (practical) wisdom. Opting for prudence rather than wisdom is purely arbitrary.
 
3
The case of “Maria” is fictional, but based on examples of difficult sick-listing cases recounted by Swedish GPs in an interview study (Shutzberg 2019).
 
4
Unofficial translation of the Swedish “Försäkringsmedicinskt beslutsstöd”.
 
5
Official translation of the Swedish government agency “Socialstyrelsen”.
 
6
“And prudence [phronesis] is not concerned with the universals alone but must also be acquainted with the particulars: it is bound up with action, and action concerns the particulars” (Aristotle 2011, p. 124 [1141b15-20]).
 
7
To what extent “techne” itself is knowledge of the particularity of a situation, or closer to the universal, has been debated. On one end stands for example Bent Flyvbjerg, who sees in techne a focus on “that which is variable and particular”, similar to prudence (2008: p. 492). On the other hand there is the almost opposite tendency, in for example Joseph Dunne, to emphasize its proximity to episteme (1993, p. 251) and with reference to Aristotelians such as Aquinas as something that proceeds “according to fixed and classical methods which is the rule of ars rather than of prudentia” (Aquinas, quoted by Dunne 1993, p. 253). Dunne also explicitly takes techne to be the antithesis of the particular: “once we descend to particular cases of dealing with this or this, we are no longer securely within the governance of the techne, which always remains limited to general rules” (Dunne 1993, p. 259). Devereux also equates techne with the universal (1986, p. 493). In this article I will stick to this second interpretation of techne.
 
8
Hubert and Stuart Dreyfus famously articulated the acquisition of skill as necessarily beginning in rule-following and progressing toward something akin to prudence (Dreyfus and Dreyfus 1986, pp. 16–51).
 
9
Although Aristotle does not explicitly mention prudence in conjunction with his discussion on equity and justice in this passage, I will follow Martha Nussbaum and Daniel Devereux in recognizing the proximity to prudence (Nussbaum 2001, p. 301; Devereux 1986, p. 496).
 
10
Bent Flyvbjerg has also pointed out this lack of problematization of power in Aristotle’s conception of phronesis, simply because it “may not have been a problem for practising phronesis among the elite in the Greek polis” (2008, p. 504). Furthermore, Richard Bernstein confronts Aristotle by proxy through a critical engagement with Gadamer concerning his omission of power when discussing phronesis (Bernstein 1983, pp. 157–159). Although both Flyvberg and Bernstein make very important points in this regard, neither directly address (political) power as the presupposed vantage point of phronesis.
 
11
For a more detailed and empirical account of these “techniques”, previously published, see Shutzberg (2019). For an account of the use of the techniques as a form of everyday resistance, and a closer look at the intent and motives of resisting physicians, see Shutzberg (2020).
 
12
Philippe Baumard (1999) and Michel de Certeau (1984) are two others who pursued a similar interest in the concept of metis (as it has been understood by Detienne and Vernant) and its relation to organization, institution and bureaucracy. For the sake of clarity and brevity, I will stick to James C. Scott’s more empirical engagement with the concept.
 
13
The other two being justice and courage (MacIntyre 2007, p. 191).
 
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Metadata
Title
Doctors that “doctor” sickness certificates: cunning intelligence as an ability and possibly a virtue among Swedish GPs
Author
Mani Shutzberg
Publication date
01-09-2020
Publisher
Springer Netherlands
Published in
Medicine, Health Care and Philosophy / Issue 3/2020
Print ISSN: 1386-7423
Electronic ISSN: 1572-8633
DOI
https://doi.org/10.1007/s11019-020-09954-3

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