Pearl is a clinical professor of plastic surgery at the Stanford University School of Medicine and is on the faculty of the Stanford Graduate School of Business. He is a former CEO of The Permanente Medical Group.
This is the first entry in a two-part op-ed series on institutional racism in American medicine.
The story of American medicine is one of incredible scientific advancements, from the use of penicillin to treat syphilis and other bacterial infections to the countless biomedical breakthroughs made possible by cell-line research.
Too often, however, these stories ignore an uncomfortable truth: Some of our nation's most significant medical discoveries were made possible through the mistreatment of Black patients — from the exploitation of African American farmers during the Tuskegee syphilis experiments to the tragic case of Henrietta Lacks, a Black patient whose cells were stolen by doctors and used for decades of cell-line research.
Racism is woven into our nation's medical past but is also part of our present, as evidenced by the Covid-19 crisis. From testing to treatment, Black and Latino patients have received a lower quality and quantity of care compared white Americans.
The biases of individual doctors and researchers aren't always the biggest barriers to equitable health care. Often, the problem is institutional.
Institutional (or systemic) racism is invisible yet omnipresent. It is woven into the fabric of American health care, embedded into the practices, policies and perceptions of the entire industry.
At some point during medical school, all future doctors are instructed to treat everyone equally, regardless of a person's race, ethnicity, gender, religion or sexual orientation. Studies have shown just how difficult this edict proves in practice.
Even when physicians have the best of intentions, their actions are beset by unconscious prejudices. Researchers have found that two out of three clinicians harbor what is called an "implicit bias" against African Americans and Latinos. These are biases that exist outside the doctor's awareness but are nonetheless harmful to minority patients.
In one example, epidemiological data demonstrate that Black individuals have experienced a two to three times higher likelihood of dying from Covid-19 than white patients.
Physicians attribute this discrepancy to the "social determinants of health," a phrase that encapsulates the many aspects of life that influence our health, including where we live, work, play and socialize. But before we accept this explanation and let health care professionals off the hook, consider what we learned early in the pandemic: According to national studies, white patients who came to the emergency room with symptoms likely to be Covid-19 were tested far more often than Black patients with identical symptoms.
A distressing example of institutional racism involves childbirth. Most Americans don't realize it, but the United States ranks last among all developed nations in maternal mortality (the measure of how often mothers die during or soon after childbirth).
Most of these deaths could be prevented, and yet the maternal mortality rate has been increasing in the United States since 2000. Two decades after The Journal of Perinatal Education first described the issue of racial disparities in maternal care as "alarming," Black women remain three times more likely to die from childbirth than white women.
Obstetricians know the most common causes of maternal death are (a) unrecognized bleeding and (b) uncontrolled high blood pressure. What they can't explain is exactly why a woman's skin color has such a significant influence on her risk of dying. Ask doctors what's going on and they'll list a number of contributing factors, ranging from the higher risk of hypertension in Black patients to greater life stresses to differences in diet and education.
But none of those factors help explain this: When the treating clinician is Black, the disparity in deaths between white and Black mothers all but vanishes.
The problem in understanding this discrepancy isn't a lack of data. Almost all U.S. hospitals have comprehensive inpatient electronic health records that provide a rich tapestry of details about the women giving birth and the care they receive. And as of 2017, all 50 states were required to add a standardized "maternal mortality checkbox" to their data reporting systems.
And yet we still don't know why the race of the doctor makes such a difference or how to close the gap when the physician is white. We also don't know if the race of the nurses providing the care matters. We also don't know whether the frequency of blood-pressure monitoring or care checks varies based on the patient's race, the staff member's race or both.
Most medical research focuses on the causations or correlations between two easily isolated data sets (like the race of doctors and the mortality of patients). Addressing systemic racism in medicine requires that we analyze far more data (all at once) than we do today.
In my next writing, I will explore how artificial intelligence might be the perfect application for this task but also how predictive health care algorithms used in AI can, themselves, have design flaws that result in unintended discriminatory biases.




















A golden tray sits on the Resolute Desk as President Donald Trump speaks during an announcement on American nuclear innovation in the Oval Office at the White House on July 24, 2026, in Washington, D.C. Trump is signing multiple executive orders targeting the nuclear energy sector and easing rules for new reactors and nuclear fuel supply chains.
Trump’s hubris rivals the fallen heroes of ancient Greek mythology
In January, the New York Times asked President Donald Trump if there were any limits on his global powers.
“Yeah,” the president responded, “there is one thing. My own morality. My own mind. It’s the only thing that can stop me.”
That was eight months ago, but fortunately Christopher Nolan’s blockbuster adaptation of “The Odyssey” has made ancient Greek literature newly relevant. Before that window closes, I’d like to talk about hubris.
Today, the term mostly means excessive pride or arrogance. That’s part of what the Greeks meant by it too, but the meaning was a bit richer and more specific. Hubris was an insolent or outrageous act that offended the gods, often because the transgressor was claiming abilities or authorities that solely belonged to supreme beings.
Nolan renamed and slightly modified the concept of xenia for the film, calling it “Zeus’ law.” In the director’s telling, mortals should follow the rules laid out by the gods, specifically the requirement to treat strangers with respect lest they be gods in disguise.
In a sense, hubris is the opposite, or at least the rejection, of xenia. The hubris of the suitors, and at times Odysseus himself, invites punishment by the gods and their mortal instruments.
Which brings me back to Donald Trump. His claim that there are no constraints on his personal power to dictate events on the global stage was one of the greatest expressions of hubris ever uttered by a political leader.
Trump’s claim was obviously false when he made it.
He vowed that he could end the Russia-Ukraine war in 24 hours. He’s proved powerless to make that happen. If he had divine powers to work his will, why would he have balked at implementing his tariffs so often that Wall Street adopted the “TACO trade” term for his deals? “TACO” stands for “Trump always chickens out.”
And why would Trump have made so many embarrassing concessions to China — from rescinding tariffs on Chinese goods to allowing them to buy crucial and incredibly valuable computer chips?
But Trump saw his success at capturing Venezuelan strongman Nicolas Maduro as proof of his ability to launch missiles to the same effect as Zeus’ lightning bolts. Trump believed he was the most powerful man who ever lived.
This is no exaggeration. In March, when the Iran invasion seemed successful, Trump gave a document penned by“Presidential Historian David King” to New York Times reporters Maggie Haberman and Jonathan Swan purporting to prove that Trump was “the most powerful person to have EVER walked this planet.” King was, in fact, a businessman and occasional caddy for legendary golfer Gary Player.
King compared Trump favorably to many of history’s most powerful, and often heinous, figures: Alexander the Great, Attila the Hun, William the Conqueror, Napoleon Bonaparte, Joseph Stalin, Genghis Khan, Mao Tse Tung, Adolf Hitler and Vladimir Lenin. Many of these men thought they were the most powerful person in the world, too. And many were defeated precisely because they believed it.
At least Napoleon and Hitler had a string of truly impressive victories before they learned the folly of hubris. The limits on Trump’s power have been exposed by far less august forces than the combined might of the allies in World War II or the fearsome Russian winter.
Iran is a comparatively middling power. But the regime’s ability to absorb punishment while imposing its will on the Strait of Hormuz has proved to be a greater constraint on Trump’s power than his morality or mind. We should note that, at least rhetorically, his morality has not proved much of a constraint. He has repeatedly promised to destroy Iranian “civilization” if the regime refuses to capitulate.
But they haven’t — and won’t anytime soon — because the regime’s tolerance for pain far outstrips Trump’s. The combined fear of skyrocketing oil prices, outrage of Gulf state potentates, diminishing weapon supplies and domestic unpopularity is doing the work that international law, congressional oversight and the collective opinion of foreign policy experts can’t or won’t do.
If I considered Trump more heroic than reason and facts could allow, I would say his Sisyphean predicament has the whiff of Greek tragedy to it. Trump is vexed by the fact that the Iranians won’t honor deals or ratify his countless premature claims of victory — giving new meaning to his vow that his presidency would make people tired of winning. It’s almost like they’re out-Trumping Trump.
Things might have gone better if he’d heeded that great Greek tragedian Sophocles: “For Zeus utterly abhors the boasts of a proud tongue.”
____
Jonah Goldberg is editor-in-chief of The Dispatch and the host of The Remnant podcast. His Twitter handle is @JonahDispatch.