The American medical system is corrupt, ineffective and unnecessarily costly. These outcomes are due to state violence on behalf of the politically connected elite (namely private insurers, physicians, pharmaceutical and medical device companies). Artificial scarcity, price-gouging, misallocation of research funding and the suppression of alternative (non-patentable) therapies can be ameliorated by revoking state-conferred elite privilege and re-establishing cooperative, mutualized healthcare financing.
The state, as disorganized as it is, has less incentive to ruthlessly minimize costs, but immense waste is written off as necessary humanitarian spending. The state suffers diseconomies of scale, bureaucratic inertia, lacks incentive to economize and by its nature the state is centralized and prone to corruption. Hospitals, drug companies and doctors take advantage of the inept Panopticon by price gouging, pushing drugs and executing unnecessary procedures.
Property rights are limited to that which is finite, or of limited reproducibility. Ideas are not physically scarce. Likewise, oxygen is not scarce so it is impractical to consider it property. Land is scarce—they ain’t making any more of it. There is a good reason to utilize property rights to organize non-violently. But what happens when supposed property does not physically exist? This is the case with intellectual property. It is an illegitimate, artificial form of property that only exists because of state violence. The byproducts of patent “rights” are monopoly rents to the owner and artificial scarcity for everyone else.
Well-meaning statists declare certain services rights. Everyone acknowledges certain rights, particularly negative rights, like not to be killed or enslaved. There should be no right to scarce goods or services when that right is rooted in taxation (theft). If a free society wishes to recognize such a right, it can only morally be accomplished voluntarily, borne out of human decency and goodwill rather than monopoly and mandate.
The argument that the state is necessary to enforce beneficence is circular. If nobody cared about charity, they would not use it as a justification for state-control. People value charity and justice prior to the state, which expropriates their property and gives only a sliver of it to the needy.