Dear Alex,

Thank you for your letter, and thank you especially for your
tolerance of my idiosyncracies. In future corrrespondence I 
shall try hard not to annoy you, but I can't promise that I
will succeed.

I am interested in the books that you mention, and if there are
specific topics you would like to consider, either by e-mail
or by telephone, then I will get the book from the library 
and try to educate myself before I talk.

Various questions pre-occupy me. If and only if they are also
of concern to you, we might discuss them. If not, we should
skip them.

1) I consider the "de-moralization" of modern medicine, perhaps 
its greatest achievement. "De-moralization" means to replace 
interpretation of disease as punishment for sin or as the work of the
devil by the interpretation of disease as the confluence of genetic,
bacterial, chemical and/or physical factors, some of which are amenable
to modification. 

Classically, the Iliad opens with an account of disease as punishment 
for wrong-doing:

The wrath sing, goddess, of Peleus' son, Achilles, 
that destructive wrath which brought countless woes upon the Achaeans, 
and sent forth to Hades many valiant souls of heroes, 
and made them themselves spoil for dogs and every bird; 
thus the plan of Zeus came to fulfillment, 
[5] from the time when first they parted in strife 
Atreus' son, king of men, and brilliant Achilles. 
Who then of the gods was it that brought these two together to contend? 
The son of Leto and Zeus; for he in anger against 
the king roused throughout the host an evil pestilence, 
and the people began to perish, 
[10] because upon the priest Chryses the son of Atreus had wrought dishonour. 
For Chryses had come to the swift ships of the Achaeans to free his daughter, 
bearing ransom past counting; 
and in his hands he held the wreaths of Apollo who strikes from afar, 
on a staff of gold; and he implored all the Achaeans, 
[15] but most of all the two sons of Atreus, the marshallers of the people: 
“Sons of Atreus, and other well-greaved Achaeans, 
to you may the gods who have homes upon Olympus grant 
that you sack the city of Priam, and return safe to your homes; 
but my dear child release to me, and accept the ransom 
[20] out of reverence for the son of Zeus, Apollo who strikes from afar.” 
Then all the rest of the Achaeans shouted assent, 
to reverence the priest and accept the glorious ransom, 
yet the thing did not please the heart of Agamemnon, son of Atreus, 
but he sent him away harshly, and laid upon him a stern command: 
[25] “Let me not find you, old man, by the hollow ships, 
either tarrying now or coming back later, 
lest your staff and the wreath of the god not protect you. 
Her I will not set free. Sooner shall old age come upon her in our house, 
in Argos, far from her native land, 
[30] as she walks to and fro before the loom and serves my bed. 
But go, do not anger me, that you may return the safer.”
So he spoke, and the old man was seized with fear and obeyed his word.
He went forth in silence along the shore of the loud-resounding sea,
and earnestly then, when he had gone apart, the old man prayed
[35] to the lord Apollo, whom fair-haired Leto bore:
“Hear me, god of the silver bow, who stand over Chryse and holy Cilla,
and rule mightily over Tenedos, Sminthian god,
if ever I roofed over a temple to your pleasing,
or if ever I burned to you fat thigh-pieces of bulls and goats,
[40] fulfill this prayer for me: let the Danaans pay for my tears
by your arrows” So he spoke in prayer, and Phoebus Apollo heard him.
Down from the peaks of Olympus he strode, angered at heart,
bearing on his shoulders his bow and covered quiver.
[45] The arrows rattled on the shoulders of the angry god as he moved,
and his coming was like the night.
Then he sat down apart from the ships and let fly an arrow:
terrible was the twang of the silver bow.
The mules he assailed first and the swift dogs,
[50] but then on the men themselves he let fly his stinging shafts, and struck;
and constantly the pyres of the dead burned thick.
For nine days the missiles of the god ranged among the host,
but on the tenth Achilles called the people to assembly,
for the goddess, white-armed Hera, had put it in his heart,
[55] since she pitied the Danaans, when she saw them dying.
When they were assembled and gathered together,
among them arose and spoke swift-footed Achilles:
“Son of Atreus, now I think we shall return home, beaten back again,
should we even escape death,
[60] if war and pestilence alike are to ravage the Achaeans.
But come, let us ask some seer or priest,
or some reader of dreams—for a dream too is from Zeus—
who might say why Phoebus Apollo is so angry,
whether he finds fault with a vow or a hecatomb;
[65] in hope that he may accept the savour of lambs and unblemished goats,
and be willing to ward off the pestilence from us.”

And in Sophocles' play Oedipus, it is Oedipus' incestuous marriage to his
mother which is assumed to be the cause of the plague.

We don't think that way any more.
My question: If we no longer consider an epileptic fit the consequence
of sin or evil, why should we not similarly consider a malicious, socially
destructive tweet as an expression of mental/social illness
rather than as a manifestation of wickedness? 
If the question interests you, let's talk (or write) about it,
but if not, let's skip it.

Love, Jochen