Ultimately, Fisher presents a bildungsroman in real life: Thomas Dooley, a man who builds himself into a "Jungle Doctor of a New Age" from an "undisciplined Irish-American rake." Although Dooley explicitly claims that he and Schweitzer have different, somewhat opposite philosophies as to how they approach their medical missionary work, Fisher portrays the two medical missionaries as two opposites who make similar global impacts. Whereas Fisher shows Schweitzer as a Protestant missionary from a family of intellectuals including his cousin (philosopher Jean-Paul Sartre), Dooley comes from a family of corporate businessmen of the 1920s. Schweitzer was a Protestant missionary, whereas Dooley was Irish Catholic. Whereas Schweitzer did not uniquely identify with a specific nationality while performing his medical missionary work as a whole, Fisher cites Dooley as someone who claims to bring uniquely American values to Southeast Asia. In fact, Fisher points out that Dooley's objective was to show the Laotians how good the Americans were in going to help improve their medical well-being. Fisher also presents how effective this was, citing the Laotian term "Thanh Mo America" (Dr. America) used to address Dooley. Not only did Schweitzer not explicitly identify with the values of his German and French background, but he also expressed his dislike for Dooley's identification with American principles. And not only did Schweitzer dislike some of the ways Dooley approached his medical missionary work, but Fisher also cites Dooley distinguishing himself from aspects of Schweitzer's identity. Whereas Schweitzer was claimed to harbor racist, colonialist, and paternalist attitudes towards the people whom he helped, Dooley explicitly mentioned in Fisher's biography that he was not racist, not colonialist, and not paternalist. However, Fisher points out that despite their differences, the two ultimately arrive at similar types of work, achieve similar results, and harbor many personal similarities. Dooley and Schweitzer showed self-righteous behavior, Schweitzer in his love for the camera and Dooley in benefiting from an eponyme song by the Kingston Trio, or even by giving media coverage to his surgical intervention for cancer to sensitize donators in favour of his foundation (Medico). Both gained world fame, as evidenced by the Nobel Peace Prize awarded to Schweitzer in 1954 and by Dooley claimed to have attained "world fame" in his obituary in "Time" magazine. Both establish clinics (Schweitzer in French equatorial Africa and Dooley in Laos), and Fisher shows both Schweitzer and Dooley as characteristic of the "planner" model of medical missionary work described in William Easterly's "The White Man's Burden: Why the West's Efforts to Aid the Rest Have Done So Much Ill and So Little Good" (unlike Leader Stirling, who adopted more of the "searcher" perspective that Easterly describes).