Pathopolitics

Pathopolitics is said to be a form of governance that uses the deliberate creation of suffering, stress, and, in some cases, disease (pathologies) to control or exclude specific populations because they see themselves as a superior group or collective.

Its etymological origin is derived from the Greek pathos (πάθος), meaning "suffering" or "disease," and politikos (πολιτικός), meaning "pertaining to state or politics". The State is the institution of the collective.

Modern academic like Mariella Pandolfi sees the intersection of humanitarian aid, international relations, and military intervention from within the crowd of academia. Pandolfi empathetically states "Pathopolitics, as I argued in this essay, is the corporate politics of strategic distribution of pathologies and suffering. Drug companies develop and manufacture technologies to be used to remedy or prevent pathologies. Nevertheless, they strengthen the existing pathologies, or create new ones, by making these technologies accessible only to a few." Her empathetic approach saw "Remdesivir, also developed with US government funding, promised hope against the novel Coronavirus" while in fact it did more harm than good. Unbridled empathy is a tool used to control the crowd.

But in the 1920s Crowd Psychology and Nationalism was influenced by people like Gustave Le Bon who held the view that political actions of "the masses" (collective crowds) was a "dark side" or a psychological disease affecting modern society, often linked with nationalism and racism.

The "Pathological" State was framed into political movements where the collective group felt a superiority fueled by ideology, status, race or religion, including socialism, communism or even populism.

These view grow where their is jealousy and envy or vain pride that comes with personal social or economic achievement without the influence of grace or Divine will.

When the masses stray from a daily ministration of the needy through fervent charity into the practices of political systems of legal charity the hearts and minds of society are altered by the means and methods they choose.

Gustave Le Bon saw the psychological crowd allowed anonymity that produced a loss of or separation from personal responsibility. With that separation from individual responsibility, the formation of a mass psychosis became a contagion and their suggestibility through emotions of fear, anger, and revenge turned the mob into perfect savages.

The anonymity within the emotional bubble of the collective provides a substitute for the rational thought of the individual a feeling of invincibility despite the imagined loss of personal responsibility. An individual becomes primitive, unreasoning, and emotional but justified with the support from that moving crowd of perfect savages.