The Cult of Gabor Maté and the Rise of Therapeutic Politics
The Jewish doctor's socio-political views reflect his broader ideological commitment to a segment of the Left that supports and perpetuates anti-Israel, anti-capitalist, and anti-Western narratives.
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This is a guest essay written by Mathew Giagnorio, editor-in-chief of the newsletter, A Further Inquiry.
You can also listen to the podcast version of this essay on Apple Podcasts, YouTube Music, YouTube, and Spotify.
Editor’s Note: Gabor Maté is a Holocaust survivor and major critic of Israel and Zionism, often using his platform (built on medicine) to harp on politics and promote lies, distortions, and half-truths.
Maté described his disillusionment with the Zionist dream, stating that to realize this vision, a “nightmare” was inflicted upon the local Palestinian population.
Reflecting on his visit to the Palestinian Territories during the First Intifada, Maté recounted being moved to tears daily by the “brutality of the occupation.” He characterized the situation as “the longest ethnic cleansing operation in the 20th and 21st century.”
In interviews, Maté has drawn direct comparisons between the plight of Palestinians in Gaza and his own experiences during the Holocaust.
Gabor Maté has built an empire on a simple premise: Trauma explains everything.
Whether it’s addiction, mental illness, or even cancer, the Hungarian-Canadian physician-turned-guru insists that unresolved emotional pain is the root cause of our suffering.
His books — “In the Realm of Hungry Ghosts,” “When the Body Says No,” and “The Myth of Normal” — have captivated audiences across the world. He is hailed as a visionary, praised for his compassionate approach, and revered in self-help circles as the man who “understands” human suffering.
But is he right? Or, more importantly, why do so many people want him to be?
Maté’s theories are seductive in their simplicity. They offer a grand, unifying explanation for suffering — one that appeals to a culture increasingly defined by therapeutic narratives, emotional validation, and a growing distrust of conventional medicine. His work taps into deep societal anxieties about modern life, mental health, and the failures of institutional healthcare.
But beneath the veneer of compassion and insight, there are glaring problems: His claims are largely untested, his methodology lacks scientific rigour, and his rise to prominence says more about our cultural moment than it does about the validity of his ideas.
Maté’s popularity is not just a medical phenomenon; it is a socio-political one. His ascent signals a broader shift in how we think about health, responsibility, and the self. If we look closely, his success reveals something troubling: the increasing willingness of Western society to privilege emotionally compelling narratives over scientific scrutiny.
At the heart of Gabor Maté’s work is the assertion that unresolved trauma is the primary cause of chronic illness, from cancer to multiple sclerosis. This is an extraordinary claim — one that, if true, would revolutionize modern medicine.
But is there any actual evidence for it?
The short answer is no.
While it is well-documented that stress can influence immune function, no credible, peer-reviewed research supports the idea that trauma causes cancer or autoimmune diseases. A 2019 study published in “Nature Reviews Cancer” found that while chronic stress may have some secondary effects on immune response, the primary drivers of cancer remain genetic mutations, environmental exposures, and lifestyle factors.
Even research into epigenetics, often cited by Maté’s defenders, does not support the idea that emotional trauma directly triggers disease; it merely suggests that stress may play a role in gene expression, which is vastly different from claiming that trauma causes illness.
A systematic review in “Psychosomatic Medicine” (2020) also found that, while psychological stress can impact cardiovascular health, there is no strong causal link between trauma and chronic diseases like cancer, multiple sclerosis, or diabetes. These conditions are overwhelmingly influenced by genetic predispositions and environmental factors, not repressed emotions.
Maté, however, bypasses this body of research in favour of anecdotal evidence. His books are filled with patient stories that seem to confirm his theories — but stories are not science. Case studies, while useful in illustrating medical phenomena, do not establish causation. Yet Maté presents his trauma-disease connection as though it were a settled fact, rather than a speculative hypothesis with little empirical support.
As he puts it: “When we repress emotions, we keep them inside. That does not make them go away; rather, it redirects them internally, where they may manifest as illness.” This is a compelling narrative — but not a scientific conclusion.
Dr. Ashley Frawley, a sociologist and author of “The Semiotics of Happiness,” argues that in modern therapeutic culture, emotional suffering has been redefined as a public health crisis, leading to an ever-expanding domain of problems that can be attributed to psychological distress.
In her work, she explores how psychological explanations have come to dominate discussions of health and well-being, often at the expense of scientific nuance and structural analysis. She critiques how figures like Maté simplify complex medical phenomena to fit into emotionally resonant narratives, which then shape public policy and individual behaviour.
If Maté’s theories were true, they would fundamentally reshape our understanding of illness. But if they are not, then what we are witnessing is something else entirely: the rise of a new, emotionally driven worldview that prioritizes compelling narratives over clinical research.
Maté’s trauma framework does not stop at disease. He extends it to addiction, arguing that substance abuse is not a matter of choice, neurobiology, or genetic predisposition, but rather a coping mechanism for past trauma.
It is an appealing idea. It absolves addicts of responsibility for their actions and reframes them as victims of circumstances beyond their control. But is it an accurate reflection of addiction science?
Not really.
While trauma can certainly be a risk factor for addiction, research shows that substance use disorders are influenced by a complex interplay of genetics, brain chemistry, and social environment. Studies estimate that 40 to 60 percent of addiction risk is hereditary (“National Institute on Drug Abuse”). Moreover, neuroscience has demonstrated that addiction rewires the brain’s reward system, creating compulsive behaviours that persist even in the absence of trauma.
Dr. Carl Hart, a neuroscientist at Columbia University, argues that framing addiction purely as trauma-driven oversimplifies the issue and ignores well-documented neurobiological factors. His research shows that drug addiction is often a behavioural issue tied to habit formation, reinforcement, and social circumstances—not just past suffering.
Dr. Frawley’s work further supports this critique. She highlights how modern societies are increasingly medicalizing and politicizing suffering, replacing concepts like personal responsibility and agency with narratives of victimhood. In this framework, addiction ceases to be a problem of behaviour and becomes an issue of emotional distress — something to be understood, rather than overcome.
Maté’s social and political views reflect his broader ideological commitment to a segment of the Left that supports and perpetuates anti-capitalist and anti-Western narratives.
He frequently argues that trauma is not just an individual affliction but a systemic one, created by structural inequality, colonialism, and modernity itself. He has called capitalism “a system that manufactures trauma on a mass scale,” and his work often critiques Western societies for prioritizing productivity over emotional well-being.
His rise reflects a broader cultural shift — one that prioritizes emotional narratives over scientific rigour, therapeutic explanations over behavioural ones, and victimhood over agency. His work is a symptom of an era where feelings trump facts, where personal suffering is seen as the key to all human struggles, and where charismatic gurus wield more influence than trained scientists.
If we are to take science seriously, if we are to demand more from medicine, if we are to reclaim a worldview that recognizes both suffering and agency — then we must resist the cult of Maté.
Because medicine should not be about what feels right. It should be about what is right.
 | A guest post by
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Gabor Mate's comments in the aftermath of the Oct 7 attacks were atrocious. He linked the abuses of Native Canadians to the plight of the Palestinians. His analysis was lazy, and inauthentic, and very insensitive I might add.
Surely stress plays a role in health, but like so many charlatans, Mate piggybacked a bunch of political and social activism onto a truth or half truth.
Thank you for elaborating on this man’s theory and practice. When people hear “Holocaust survivor “, they think it means he is an expert on Israel and “Palestinian” conflict. You have shown the emptiness of his theory. He is a soft-spoken dangerous person. I heard him say there was no sexual violence on October 7. Despicable.