The short answer is “Yes.” The long answer is discussed in (both) of my books, and as Os Guinness once said, you don’t demonstrate truths in sound-bytes. In other words, if a couple of sentences would answer the question, I wouldn’t have written two books (as it certainly wasn’t for the money!). One can only make a proper case with full arguments. Mere assertions cannot, by their nature, convince.
Nevertheless, here’s a shortish to medium look at the issues.
The first question is what you mean by “we,” because I wasn’t around before Adam’s sin, and maybe you weren’t either, except “in Adam’s loins.” Do you mean “Adam and Eve,” or “‘humans’ before Adam and Eve” (meaning what to you?), or “creatures in the world before before Adam and Eve”?
If Adam, though created mortal outside the garden, was called to a new, spiritual, role, and ultimately to a new spiritual way of being through the tree of life - that is, if Adam and Eve dwelt in the garden in the presence of God as the first of the new humanity - then they would not have died and, in all likelihood, would not have been susceptible to disease.
Sin and exile from the garden, the tree of life and fellowship with God would bring death and disease into the world, understood as “the world of Adam’s descendants.” This is the clear context of Romans 5, where the scope of “death in the world” is described as “death came to all men, because all men sinned.”
OK, so what about “humans” before Adam? I argue, like Joshua Swamidass in Genealogical Adam and Eve, that “biologically modern humans” lived, and even worshipped, before Adam, as every historical, archaeological and anthropological field indicates. But the Bible is about, and for, Adam’s race, not them, so it is relatively (though not completely) silent about their world.
They were as intelligent and cultural as you and me, but they were not called to the new world, the new creation, of the spirit (pneumatikos) like Adam and Eve were, and as in Christ modern people are called and born again, to the same hope. They did not have, or even desire, “eternity in their hearts” (Ecc 3:11).
They were, instead, of the earth (psuchikos), the world that was created perishable and therefore though very good, inferior to what was to come through Adam (2 Cor 15: 42-50 - one must realise that Paul is not speaking here primarily about sin/redemption, but about first perishable creation/new imperishable creation. That distinction is often missed, but is theologically crucial).
Now disease was always part of the first creation for good reasons. I’m not thinking about “uncaring evolution” here, but about God’s providence. There’s not time to discuss that fully, but broadly a perishable world just is the recycling of all creatures through death and rebirth (Ps 104:27-30). New generations only succeed each other by making room through the eating and decay of vegetation, through predation, parasitism and disease. Without it, the earth would have been literally knee deep in insects within a couple of years of creation. Instead, we have ecosystems of astonishing richness and wisdom.
Disease is only an “evil” because Adam and Eve had tasted the imperishable, and were destined for it had they not sinned. In fact, the real glory is that they are still destined for it because God’s original purpose for them still stands, because of the work of Christ. Indeed the whole (non-human) world will eventually be transformed into the eternal and pneumatikos through the same work, when he returns (as our gospel hope asserts, on the evidence of the Resurrection of Christ, the first-fruits).
What that will be like is not yet revealed. It will have affinities with the garden more than with the world of Eden outside, but it will not be a return to the garden, but the fulfilment of which the garden was the seed.