The expressions ‘mental health’ and ‘mental illness’ derive from 19th century medical and public health discussions in which the term ‘mental hygene’ was also introduced. At that point modern psychology was still in its early stages and these notions in their negative forms were applied somewhat indiscriminately to describe or explain what was viewed as morally transgressive activity, dysfunctional personal patterns of behaviour, melancholy, neuroses, mental incapacity, and what we would now classify as serious clinical conditions such as schizophrenia. There were two broad tendencies at this time: to attribute mental ill health (and health) to physical and biological fitness and deficiencies or impairments in respect of this; or to regard it as a matter of moral (dis)order and (lack of) self-discipline. Notwithstanding the development of theoretical and clinical psychology, to some extent these tendencies persist and correlate with chemical and cognitive-behavioural approaches. Philosophically there have been two important approaches to the issues: the first going back to Plato, the second associated with interwoven strands in continental philosophy integrating ideas of Nietzsche, Freud and Marx. In the Republic Plato draws an analogy between good order and well-functioning in the state and in the individual, and in the case of the latter explains this in terms of three components of the ‘soul’: the appetitive, the spirited and the rational parts. A healthy soul is one in which these are in functional balance with the first and second subject to the governance of reason. In this account mental health and illness are objective conditions relating to the intrinsic structure of the psyche. According to the second approach, by contrast, these conditions are social constructs reflecting the interests of elements within society to control others by deeming them defective or deranged. An influential advocate of this view was Michel Foucault presenting it in his book Madness and Civilisation (1961).
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— One in five Australians suffers some form of psychological illness in any particular year, and nearly half do so at some stage in their life. It affects all age groups, sexes, ethnicities, beliefs, professions. The figures are staggering, and mean a lot of people are hurting out there, many of them silently, without professional help
— THE JUBILEE CENTRE FOR CHARACTER & VIRTUES Insight Series Reshaping Mental Health Through the Virtues: Promises and Challenges Michael Wee The Anscombe Bioethics Centre Saik de La Motte de Broöns de Vauvert, MRCPsych Department of Psychological Medicine, John Radcliffe Hospital UNIVERSITY OF BIRMINGHAM I. Introduction: Aims and Methods The idea that virtue is related to health—and in particular mental health—has a venerable history in Western thought, dating back to Plato, Aristotle and the Stoics. Yet virtue has not, for the most part, been commonplace in the language and the practice of psychiatry and mental health care more broadly. Since the advent of the positive psychology movement, however, there have been more intense efforts to not only verify the promise of virtue for mental health empirically, but also to develop virtue-based psychotherapeutic interventions. These findings, if interpreted rigorously, might also add another dimension to long-running debates about the nature of mental illness and mental health. This topic of study invariably requires a multidisciplinary, as both philosophical and clinical considerations are raised by the relationship between virtue and mental health. We therefore sought to conduct a literature review¹ on journal articles from across different disciplines that related to the following research questions: 1. What is the role of virtue and character traits in relation to definitional and diagnostic questions about mental health? 2. What is the role of virtue and character traits in relation to the practice of mental health care? In order to be as comprehensive as possible, we took a broad view of what counts as mental health as well as virtue. Nonetheless, papers relating to the virtues of mental health practitioners and caregivers were excluded as these were not deemed central to this study, except where such virtues related to particular therapeutic interventions. The following databases were searched: Pubmed, Embase, Medline, CINAHL and JSTOR. The following search terms were employed: (psychiatry OR psychology OR ‘mental health' OR ‘mental illness') AND (virtue OR flourishing OR eudaimonia OR courage OR temperance OR patience OR honesty OR friendliness OR modesty OR gratitude OR humility OR awe). The search was done on 3rd September 2018, and had no time limits. The search yielded a total of 2,502 results across all five databases, although this figure includes papers that appeared in more than one database. All abstracts were screened and the search was narrowed to 340 papers. Full texts were then obtained and screened, and in the end 234 papers were found to be relevant to our study. II. Findings Although this study was not limited to positive psychology research, studies from this movement formed the bulk of the final selection of papers. On the whole, these studies suggest that virtues have 1 A more extensive paper, exploring the full philosophical and clinical implications of this report, is currently under construction. a positive correlation with mental health, with some also suggesting a positive association. Certain virtues were more frequently investigated than others in the literature. We will focus on those that yielded the most substantial findings. Temperance Temperance is a virtue that “protects against excess”, and is conceptually linked to character traits such as modesty and self-regulation (Guse and Hudson, 2014). It is negatively correlated with depressive symptoms, perceived stress (Duan, 2016), distress (Shoshani and Slone, 2016) and with smartphone and internet addiction (Choi et al., 2015). Temperance was also shown to correlate positively with satisfaction with life (Hanks et al., 2014) and flourishing (Duan, 2016). Nonetheless, in Logan et al.'s study (2010), although temperance was found to be higher in non- drinkers, compared to individuals drinking alcohol, it did not separate those who drank alcohol from heavy drinkers. In another study, depressed or anxious patients in a psychiatric rehabilitation association had lower mean scores of temperance, but this became insignificant in regression analysis. (Ho et al., 2016c). Restraint was found to be a predictor of social well-being (Lim, 2015), while self-regulation correlated with satisfaction with life (Hanks et al. 2014; Martínez-Martí and Ruch, 2014) and psychological well-being, but not with subjective well-being (Hausler et al., 2017). Another study found that trait self-control correlated with subjective well-being and life satisfaction, with the effect on life satisfaction mediated by affect and the ability to balance goal conflicts (Hofmann et al., 2014). Self-regulation (Martínez-Martí and Ruch, 2014) and trait self-control (Hofmann et al., 2014) were also found to correlate with positive affect and inversely with negative affect. Modesty, however, was not correlated with satisfaction with life, affect (Martínez-Martí and Ruch, 2014), or well-being (Hausler et al., 2017). Resilience Resilience includes "positive affect and optimism, cognitive flexibility, active coping (including religious coping), social support and intimacy, ability to regulate negative emotions, and mastery". Resilience training programmes include the fostering of empathy, spirituality, faith, problem solving, self-efficacy, and meaning (Tuck and Anderson, 2014). Resilience was found to correlate with positive emotions, emotional stability (Huppert and So, 2013) and positive affect (Steinhardt et al., 2015), but not with satisfaction with life (McGee et al., 2017). Resilience correlated negatively with depressive symptoms (Scorza et al., 2017, Steinhardt et al., 2015, McGee et al., 2017), perceived stress (Olson and Kemper, 2014) post-traumatic stress (Vieselmeyer et al., 2017; McCanlies et al., 2017), anxiety (McGee et al., 2017), loneliness (Kuwert et al., 2014) and was lower in those with eating disorders (Brown et al., 2009). Resilience was inversely associated with burnout, screening positive for alcohol and substance abuse (Vetter et al., 2018). A study of veterans also found that developing resilience through early combat exposure also correlated with reduced carer strain (Monin et al., 2014). Optimism correlated with positive affect (Froh et al., 2009; McGee et al., 2017; Burke et al., 2009), hedonia (Jones et al., 2013), and inversely with negative affect (Froh et al., 2009; McGee et al., 2017), loneliness (Kuwert et al., 2014), perceived stress and burnout (Gustafsson and Skoog, 2012). Optimism was negatively associated with depressive and anxious symptoms (Millstein et al., 2016) and was lower in those with eating disorders (Brown et al., 2009). Optimism was predictive of well-being (Hyland et al., 2007), and correlated with contentment and life satisfaction (Froh et al., 2009, Burke et al., 2009), although in another study it failed to correlate with life satisfaction (McGee et al., 2017). Optimism was found to be a positive predictor of positive mental health and social and psychological well-being (Lim, 2015). In one study, an optimism intervention was found to increase satisfaction with life (Boehm et al., 2011). Courage Courage includes character strengths such as persistence, authenticity, bravery and zest (Guse and Hudson, 2014). It can be enhanced through the acknowledgement of previous difficulties that were overcome, inspiration and emotional support (Wein, 2007). Courage was found to correlate positively with satisfaction with life (Hanks et al., 2014; Kim et al., 2016b), resilience and psychological well-being (Kim et al., 2016b), and negatively with smartphone and internet addiction (Choi et al., 2015). Persistence correlated with well-being in one study (Littman-Ovadia and Lavy, 2012), but only correlated with specifically psychological well-being in another (Hausler et al., 2017). Perseverance was also found to correlate with satisfaction with life (Hanks et al., 2014; Martínez-Marti and Ruch, 2014), subjective well-being, subjective happiness (Goodman et al., 2017) and positive affect, and had an inverse relationship with negative affect (Martínez-Martí and Ruch, 2014) and depressive symptoms (Goodman et al., 2017). Bravery correlated with satisfaction with life, positive affect and had an inverse relationship with negative affect (Martínez-Martí and Ruch, 2014). It correlated with well-being in one study (Littman- Ovadia and Lavy, 2012) but not in another (Hausler et al., 2017). Commitment to action correlated with satisfaction with life, resilience and psychological well-being (Kim et al., 2016b), and contributes to psychosocial adaptation (Kim et al., 2016a). Patients undergoing psychotherapy for depression who were high in autonomous motivation improved faster than those low in autonomous motivation (Zuroff et al., 2017). Honesty, a character trait which requires courage, correlated with and was predictive of satisfaction with life (Martínez-Martí and Ruch, 2014; Palacios et al., 2015), correlated with positive affect and well-being (Littman-Ovadia and Lavy, 2012) and was inversely correlated with negative affect (Martínez-Marti and Ruch, 2014). It also predicted improvements in psychological functioning in the context of therapy (Thalmayer, 2018). Openness correlated with subjective, psychological and composite well-being (Cox et al., 2010); however it was also associated with narcissism and psychopathy (O'Boyle et al., 2014). Authenticity correlated with psychological well-being, but not with subjective well-being (Hausler et al., 2017). Wisdom Wisdom includes the character strengths of love of learning, creativity, open mindedness, curiosity and perspective (Guse and Hudson, 2014). Most definitions also included the concept that life is worth living for something greater than oneself (Skerrett, 2016). Wisdom and perspective correlated with satisfaction with life (Hanks et al., 2014). Wisdom was a positive predictor of positive mental health and psychological well-being (Lim, 2015), and correlated negatively with smartphone and internet addiction (Choi et al., 2015). Practical wisdom correlated with resilience and psychological well-being, but not with satisfaction with life (Kim et al., 2016b). It contributed to psychosocial adaptation to chronic illness and disability by the recognition and acceptance of human frailty, the recognition and management of uncertainty and allowing for a positive interaction between affect and cognition (Kim et al., 2016a). Creativity correlated with positive affect (Martínez-Martí and Ruch, 2014; Conner et al., 2015) and satisfaction with life. It had an inverse relationship with negative affect in one study (Martínez-Martí and Ruch, 2014) and was not significantly correlated in another (Conner et al., 2015). Love of learning was correlated with satisfaction with life, positive affect and had an inverse relationship with negative affect (Martínez-Martí and Ruch, 2014), but it did not correlate with subjective well-being and gave inconsistent results for psychological well-being (Hausler et al., 2017). Curiosity correlated with satisfaction with life (Martínez-Martí and Ruch, 2014), positive affect (Martínez-Marti and Ruch, 2014; Conner et al., 2015), psychological well-being (Hausler et al., 2017), subjective well-being (Goodman et al., 2017; Hausler et al., 2017) and subjective happiness (Goodman et al., 2017). It was found to be a positive predictor of positive mental health, emotional and psychological well-being (Lim, 2015) and was the most effective strength at boosting the effects of goal attainment on well-being (Sheldon et al., 2015). One study found that curiosity correlated with well-being in a group of youth leaders, though not in a group of male police investigators (Littman-
— A panel featuring Michael Murphy (Loyola University Chicago), Margaret Musso (Case Western Reserve University & University Hospitals Cleveland Medical Center), and Michael Stevens (Cornerstone University). From the 2021 Notre Dame Fall Conference, "I Have Called You By Name: Human Dignity in a Secular World". Session chair: Anthony Monta (Holy Cross College). Full speaker lineup: https://ethicscenter.nd.edu/programs/fall-conference/2021-i-have-called-you-by-name/
— Friends, modern psychiatry tends to downplay spirituality, but in today's episode of "The Word on Fire Show," Brandon Vogt and I discuss a new Scientific American article suggesting that "Psychiatry Needs to Get Right with God." The author explains how belief in God is associated with significantly better treatment outcomes for many patients, and therefore patients should have the option to include spirituality in their treatment. A listener asks, where does one go to get the Catholic Church’s official interpretation of Scripture? NOTE: Do you like this podcast? Become a patron and get some great perks for helping, like free books, bonus content, and more. Word on Fire is a non-profit ministry that depends on the support of our listeners…like you! So be part of this mission, and join us today: https://www.patreon.com/bishopbarron ———WATCH——— Subscribe to this Channel: https://bit.ly/31LV1sn Word on Fire Institute Channel: https://bit.ly/2voBZMD Word on Fire en Español Channel: https://bit.ly/2uFowjl ———WORD ON FIRE——— Word on Fire: https://www.wordonfire.org/ Word on Fire Institute: https://wordonfire.institute/ FREE Daily Gospel Reflections (English or Español): https://dailycatholicgospel.com/ ———SOCIAL MEDIA——— Bishop Barron Instagram: https://bit.ly/2Sn2XgD Bishop Barron Facebook: https://bit.ly/2Sltef5 Bishop Barron Twitter: https://bit.ly/2Hkz6yQ Word on Fire Instagram: https://bit.ly/39sGNyZ Word on Fire Facebook: https://bit.ly/2HmpPpW Word on Fire Twitter: https://bit.ly/2UKO49h Word on Fire en Español Instagram: https://bit.ly/38mqofD Word on Fire en Español Facebook: https://bit.ly/2SlthaL Word on Fire en Español Twitter: https://bit.ly/38n3VPt ———SUPPORT WORD ON FIRE——— Donate: https://www.wordonfire.org/donate/ Word on Fire Store: https://store.wordonfire.org/ Pray: https://bit.ly/2vqU7Ft
— What's holding you back? Learn how to take the steps needed to get to a place where you are happier, more productive, and more at peace.Winner of the Nautilus Book Award by the Nautilus Book Awards, Finalist of the American Book Fest Best Book Award in Health - Psychology/Mental Health by the American Book FestAre you struggling with personal problems, a mental health condition, or addiction? Are you looking to permanently improve your well-being and happiness? If you'd like to lead a fuller, more satisfying life—or help a mentally ill loved one—this book is for you. In From Survive to Thrive, Dr. Margaret S. Chisolm, a psychiatrist at the Johns Hopkins School of Medicine, describes a tried-and-true plan to help anyone grappling with life's challenges learn how to flourish. Dr. Chisolm does not define health as the mere absence of illness. She wants you to be able to lead the best life possible—to thrive! In down-to-earth prose, Dr. Chisolm provides insight into how readers can cultivate healthy habits and more positive reactions to life's provocations, choosing not to allow past life circumstances or a disease state to define their well-being. She also• introduces the four perspectives through which all mental distress should be examined: disease, dimensional, behavior, and life story• describes the four pathways associated with well-being: family, work, education, and community• includes fascinating stories from her own clinical (and personal) experience featuring real people who found fulfillment by embracing these perspectives and pathways • supplements detailed, step-by-step advice with interactive elements, including self-assessments and self-reflection exercises• incorporates graphic elements to illustrate important lessons This upbeat guide is the first to detail evidence-based principles for improving well-being in those with mental illness.
— Dr. Jean Twenge, bestselling author of six books and a professor of psychology at San Diego State University, gives a treasure trove of data on the connections between increased screen time, which has been trending upward since 2009, and anxiety, depression, and other negative side effects.
— This book aims to help readers appreciate the many-faceted relationship between Christianity, one of the world’s major faith traditions, and the practice of psychiatry. Chapter authors in this book first consider challenges posed by historical antagonisms, church-based mental health stigma, and controversy over phenomena such as hearing voices. Next, others explore both how Christians often experience conditions such as mood and psychotic disorders, disorders in children and adolescents, moral injury and PTSD, and ways that their faith can serve as a resource in their healing. Twelve Step spirituality, originally informed by Christianity, is the subject of a chapter, as are issues raised for Christians by disability, death and dying. A set of chapters then focuses on the state of integration of Christian beliefs and practices into psychotherapy, treatment delivery, educational programming, clergy/clinician collaboration, and treatment by a non-Christian psychiatrist. Finally, there are chapters by a mental health professional who has been a patient, a Jewish psychiatrist, a Muslim psychiatrist knowledgeable about Christianity and psychiatry in the Muslim majority world, and a Christian psychiatrist. These chapters provide context, diversity and personal perspectives. Christianity and Psychiatry is a valuable resource for mental health professionals seeking to understand and address the particular challenges that arise when caring for Christian patients.
— In this talk, Dr. Koenig discusses the critical topic of measurement as one of the first steps in the scientific study of the relationship between religion and health. He defines and distinguishes religion and spirituality, discusses the various dimensions of religion, describes the most commonly used scales for measuring religiosity, makes recommendations on the best scales to use (depending on the researcher’s need), goes over each of the commonly used scales and discusses reasons for choosing one or the other, and emphasizes the importance of not contaminating measures of spirituality with indicators of mental health (thereby creating tautological associations). He also briefly addresses the topic of scale translation into another language and establishing the psychometric properties of a scale in terms of reliability and validity. This talk is given specifically for Iranian researchers wishing to study the relationship between religion and health. SPEAKER: Harold G. Koenig, MD, RN, MHSc. Dr. Koenig completed his undergraduate education at Stanford University, his medical school training at the University of California at San Francisco, and his geriatric medicine, psychiatry, and biostatistics training at Duke University. He is board certified in general psychiatry, and formerly boarded in family medicine, geriatric medicine, and geriatric psychiatry. He is on the faculty at Duke University Medical Center as Professor of Psychiatry and Associate Professor of Medicine. Dr. Koenig is also an Adjunct Professor in the Department of Medicine at King Abdulaziz University, Jeddah, Saudi Arabia, and in the School of Public Health at Ningxia Medical University, Yinchuan, People’s Republic of China, where he teaches and conducts research. Dr. Koenig is the founder and director of Duke’s Center for Spirituality, Theology and Health, and has published extensively in the fields of religion, spirituality and health, with over 550 scientific peer-reviewed academic publications, nearly 100 book chapters, and 55 books in print or preparation. His research on religion and health has been featured on many national and international TV news programs (including ABC’s World News Tonight, The Today Show, Good Morning America, Dr. Oz Show, and NBC Nightly News) and hundreds of national and international radio programs and newspapers/magazines (including Reader's Digest, Parade Magazine, Newsweek, and Time). Dr. Koenig has given testimony before the U.S. Senate (1998) and U.S. House of Representatives (2008) concerning the benefits of religious involvement on public health. He is the recipient of the 2012 Oskar Pfister Award from the American Psychiatric Association, and is the first author of all three editions of the Handbook of Religion and Health (Oxford University Press), with the third edition to appear in late 2021 or early 2022 (co-authored by two professors from the Harvard School of Public Health and Harvard Medical School).
— Message sent by the Holy Father Francis to the participants in the second National Conference for Mental Health, promoted by the Italian Ministry of Health, on the theme: “For a community mental health”, 14 June 2021
The expressions ‘mental health’ and ‘mental illness’ derive from 19th century medical and public health discussions in which the term ‘mental hygene’ was also introduced. At that point modern psychology was still in its early stages and these notions in their negative forms were applied somewhat indiscriminately to describe or explain what was viewed as morally transgressive activity, dysfunctional personal patterns of behaviour, melancholy, neuroses, mental incapacity, and what we would now classify as serious clinical conditions such as schizophrenia. There were two broad tendencies at this time: to attribute mental ill health (and health) to physical and biological fitness and deficiencies or impairments in respect of this; or to regard it as a matter of moral (dis)order and (lack of) self-discipline. Notwithstanding the development of theoretical and clinical psychology, to some extent these tendencies persist and correlate with chemical and cognitive-behavioural approaches. Philosophically there have been two important approaches to the issues: the first going back to Plato, the second associated with interwoven strands in continental philosophy integrating ideas of Nietzsche, Freud and Marx. In the Republic Plato draws an analogy between good order and well-functioning in the state and in the individual, and in the case of the latter explains this in terms of three components of the ‘soul’: the appetitive, the spirited and the rational parts. A healthy soul is one in which these are in functional balance with the first and second subject to the governance of reason. In this account mental health and illness are objective conditions relating to the intrinsic structure of the psyche. According to the second approach, by contrast, these conditions are social constructs reflecting the interests of elements within society to control others by deeming them defective or deranged. An influential advocate of this view was Michel Foucault presenting it in his book Madness and Civilisation (1961).