Examines how theories of well-being relate to ethics as well as to theism.?

Well-Being and Theism is divided into two distinctive parts. The first part argues that desire-fulfillment welfare theories fail to capture the 'good' part of 'good for', and that objective list welfare theories fail to capture the 'for' part of 'good for'. Then, with the aim of capturing both of these parts of 'good for', a conjunctive theory-one which places both a value constraint and a desire constraint on well-being-is advanced. Lauinger then defends this proposition, which he calls the desire-perfectionism theory, against possible objections. In the second part, Lauinger explores the question "What metaphysics best supports the claim that the vast majority of humans have the desires for friendship, accomplishment, health, etc., built into themselves?" It is argued that there are two general metaphysical routes that might convincingly be taken here, and that each one leads us toward theism.

This book explores the theme of happiness and well-being from religious, spiritual, philosophical, psychological, humanistic, and health perspectives. Taking a non-binary approach, it considers how happiness in particular has been understood and appropriated in religious and non-religious strands of thought. The chapters offer incisive insight from a variety of perspectives, including humanism, atheism and major religions such as Christianity, Islam, Buddhism, Hinduism, and Judaism. Together they demonstrate that although worldviews might vary substantially, there are concurrences across religious and non-religious perspectives on happiness that provide a common ground for further cross-cultural and interreligious exploration. What the book makes clear is that happiness is not a static or monolithic category. It is an ongoing process of being and becoming, striving and seeking, living ethically and meaningfully, as well as arriving at a tranquil state of being. This multifaceted volume makes a fresh contribution to the contemporary study of happiness and is valuable reading for scholars and students from religious studies and theology, including those interested in interreligious dialogue and the psychology of religion, as well as positive psychology.

"Completely revises and updates the first edition ... surveys the historical connections between religion and health and grapples with the distinction between the terms ''religion'' and ''spirituality'' in research and clinical practice. It reviews research on religion and mental health, as well as extensive research literature on the mind-body relationship, and develops a model to explain how religious involvement may impact physical health through the mind-body mechanisms. It also explores the direct relationships between religion and physical health, covering such topics as immune and endocrine function, heart disease, hypertension and stroke, neurological disorders, cancer, and infectious diseases; and examines the consequences of illness including chronic pain, disability, and quality of life ... [The] authors are physicians: a psychiatrist and geriatrician, a primary care physician, and a professor of nursing and specialist in mental health nursing"--Provided by publisher.

Yujin Nagasawa presents a new, stronger version of perfect being theism, the conception of God as the greatest possible being. Although perfect being theism is the most common form of monotheism in the Judeo-Christian-Islamic tradition its truth has been disputed by philosophers and theologians for centuries. Nagasawa proposes a new, game-changing defence of perfect being theism by developing what he calls the 'maximal concept of God'. Perfect being theists typically maintain that God is an omniscient, omnipotent, and omnibenevolent being; according to Nagasawa, God should be understood rather as a being that has the maximal consistent set of knowledge, power, and benevolence. Nagasawa argues that once we accept the maximal concept we can establish perfect being theism on two grounds. First, we can refute nearly all existing arguments against perfect being theism simultaneously. Second, we can construct a novel, strengthened version of the modal ontological argument for perfect being theism. Nagasawa concludes that the maximal concept grants us a unified defence of perfect being theism that is highly effective and economical.

Here is the first book which highlights the unique resource of religion in the field of prevention. Until now, religious systems have been a largely undertapped resource of talent, energy, care, and physical and financial assets. Religion and Prevention in Mental Health is a significant new volume that lays a general foundation for preventive work in the religious area. It presents a number of reasons for examining religion as a source for aiding prevention and well-being. The authors dispute the popular notion of religion as damaging to mental health, as well as the idea that religious affiliation is entirely predictive of better mental health. Instead they focus on the framework for living that religions provide which assists believers in anticipating, avoiding, or modifying problems before they develop. For the human service professional willing to build a collaborative relationship with religious systems, this vital book depicts the richness and diversity of religion and shows the interface of religion, well-being, and prevention. Important issues such as the impact of religion on American society and the ethos of mental health and prevention, the historical and contemporary role of the African-American church as an empowering agent and mediating structure for black citizens, the critical roles of theology in determining the attitude of religious systems toward prevention and well-being, the importance of community and personal narratives, and the limitations of religious settings due to their survival concerns and methods to increase their potential to heal are all discussed thoroughly. Through a better understanding of religious settings, programs, and processes, human service professionals can more effectively utilize religion and reach a neglected portion of the population in need of help. In addition, religious leaders, mental health professionals including counselors, social workers, program developers, evaluators, and administrators, and psychologists, sociologists, and anthropologists will benefit from the comprehensive material provided in this timely book.

In examining the question of religion's impact on health, Is Religion Good for Your Health? examines the opinions and clinical experiences of health professionals, patient reports of those faced with painful and often life-threatening illnesses, and the findings of research that has objectively examined the relationships between religion and mental health and religion and physical health. You'll learn to distinguish between neurotic or pathological uses of religion and healthier forms of religious belief and practice; why religion might affect health; and psychological, social, and physiological pathways by which these effects may be conveyed. Finally, physicians, counselors, clergy, medical researchers, and laypersons learn the implications of this research for them.

Dr. Harold Koenig opens a window on mental health, providing an unprecedented source of practical information about the relationship between religion and mental health. He examines how Christianity and other world religions deliver mental health services today, and he makes recommendations, based on research, expertise, and experience, for new programs to meet local needs. Meticulously researched and documented, Faith and Mental Health includes Research on the relationship between religion and positive emotions, psychiatric illnesses, and severe and persistent mental disorders Ways in which religion has influenced mental health historically, and how now and in the future it can be involved with mental health A comprehensive description and categorization of Christian and non-Christian faith-based organizations that provide mental health resources Resources for religious professionals and faith communities on how to design effective programs Presenting a combination of the history and current research of mental health and religion along with a thorough examination of faith-based organizations operating in the field, this book is a one-of-a-kind resource for the healthcare community; its valuable research and insights will benefit medical and religious professionals, and anyone concerned with the future of mental health care.

Religiosity and spirituality (R/S) represent a very important factor of daily life for many individuals across different cultures and contexts. It is associated with lower rates of depression, suicide, mortality, and substance abuse, and is positively correlated with well-being and quality of life. Despite growing academic recognition and scientific literature on these connections this knowledge has not been translated into clinical practice. Part of the expanding Oxford Cultural Psychiatry series, Spirituality and Mental Health Across Cultures is a timely exploration of the implications of R/S on mental health. Written and edited by 38 experts in the fields of spirituality and mental health from 11 countries, covering a wide range of cultural and geographical perspectives, this unique resource assesses how mental health relates to world religions, agnosticism, atheism, and spiritualism unaffiliated with organised religion, with a practical touch. Across 25 chapters, this resource provides readers with a succinct and trustworthy review of the latest research and how this can be applied to clinical care. The first section covers the principles and fundamental questions that relate science, history, philosophy, neuroscience, religion, and spirituality with mental health. The second section discusses the main beliefs and practices related to world religions and their implications to mental health. The third reviews the impact of R/S on specific clinical situations and offers practical guidance on how to handle these appropriately, such as practical suggestions for assessing and integrating R/S in personal history anamnesis or psychotherapy.