It’s interesting to me that as an atheist and non-cognitivist, I can take the moral high ground relative to health insurance concerns in the United States. So, I write about it.
Blood Money and Broken Principles
In the aftermath of the tragic killing of Brian Thompson, the CEO of a health insurance conglomerate, a striking narrative has emerged. Many Americans view this act—shocking though it is—as emblematic of the anger and despair born of a system that profits by exploiting human vulnerability. Such reactions compel us to examine the ethics of industries that flourish on what can only be described as blood money. From health insurance to tobacco, alcohol, and the arms trade, these livelihoods raise profound ethical questions when viewed through the lens of the Buddhist Noble Eightfold Path, specifically Right Livelihood and Right Action.
The Moral Framework: Buddhism’s Path to Ethical Livelihood
Buddhism’s Eightfold Path provides a blueprint for ethical living, with Right Livelihood and Right Action serving as its ethical cornerstones. These principles demand that one’s work and deeds contribute to the welfare of others, avoid harm, and align with compassion and integrity. In short, they urge us to earn a living in a manner that uplifts rather than exploits. The health insurance industry’s business model—which often prioritises profits over the preservation of life—challenges these tenets in ways that are difficult to overlook.
Consider the denial of coverage for life-saving treatments, the exploitation of legal loopholes to reduce payouts, or the systemic perpetuation of healthcare inequality. These actions, while legally sanctioned, conflict sharply with the Buddhist ideal of avoiding harm and promoting well-being. Yet, this industry is not alone in its ethical failings. Many others—both legal and illegal—fall similarly short.
Industries of Exploitation: Tobacco, Alcohol, and Arms
The tobacco and alcohol industries provide stark examples of livelihoods that thrive on human suffering. Their products, despite their legality, are designed to foster dependency and harm. They exact a heavy toll on both individual lives and public health systems, a reality that makes them incompatible with Right Livelihood. The arms trade—arguably the most egregious example—profits directly from conflict and human misery. How can such industries possibly align with the Buddhist ideal of ahimsa (non-violence) or the compassionate aspiration to alleviate suffering?
In these cases, the harm caused is not incidental; it is fundamental to their business models. Whether one manufactures cigarettes, brews alcohol, or sells weapons, the destruction wrought by these activities is integral to their profitability. The contradiction is stark: the greater the harm, the greater the profit. This stands in direct opposition to the Buddhist call for livelihoods that sustain and support life.
Organised Crime: The Dark Mirror
When we turn to organised crime, the parallels become even more unsettling. Whether it’s the drug trade, human trafficking, or financial fraud, these activities epitomise unethical livelihoods. They exploit the vulnerable, foster violence, and undermine social cohesion. Yet, when viewed alongside certain legal industries, the line between “organised crime” and “corporate enterprise” begins to blur. Is the denial of life-saving healthcare less egregious than a gang’s extortion racket? Both profit by preying on human suffering. Both thrive in systems that prioritise gain over humanity.
The Buddhist Response: From Outrage to Action
Buddhism does not condone violence, no matter how symbolic or righteous it may appear. Right Action demands non-violence not only in deeds but also in thoughts and intentions. The killing of Brian Thompson, though perhaps an act of desperation or symbolism, cannot align with Buddhist ethics. Yet this tragedy should not eclipse the broader systemic critique. The true challenge is not to exact retribution but to transform the systems that perpetuate harm.
To move forward, we must ask how our societies can pivot toward livelihoods that align with compassion and justice. This entails holding exploitative industries to account and fostering economic systems that prioritise well-being over profit. The Buddhist path offers not only a critique of harmful practices but also a vision for ethical living—a vision that demands courage, compassion, and unwavering commitment to the common good.
Conclusion: Choosing a Better Path
The case of Brian Thompson’s killing is a symptom of a much larger ethical crisis. It forces us to confront uncomfortable truths about the industries that shape our world. Whether we scrutinise health insurance, tobacco, alcohol, the arms trade, or organised crime, the moral calculus remains the same: livelihoods that thrive on harm cannot be reconciled with the principles of Right Livelihood and Right Action.
As individuals and societies, we face a choice. We can continue to turn a blind eye to the suffering embedded in these industries, or we can commit to transforming them. The Buddhist path challenges us to choose the latter, to build systems and livelihoods rooted in compassion and justice. In doing so, we can begin to heal not only the wounds of individual tragedies but also the deeper fractures in our collective soul.
Philosophics 