By Corey L. M. Keyes, Kate Cartwright (auth.), Antonio Morandi, A.N.Narayanan Nambi (eds.)
Concepts like overall healthiness and health and wellbeing aren't unique items of the Western tradition. examine has extensively confirmed that the illustration of the physique and of its pathologies, in addition to therapy and therapeutic practices fluctuate throughout cultures relating to social norms and beliefs.The tradition of India is a melting pot of 9 major Darshanas, or philosophical structures, that percentage the typical middle of a consciousness of the self in society. India’s conventional health and wellbeing procedure, Ayurveda, is as a result of the the sensible software of the Darshanas to the remark of human nature and behaviour. Ayurveda conceptualizes overall healthiness, sickness and health and wellbeing as multidimensional features of existence, and it seeks to maintain a stability in participants between their organic beneficial properties, their mental positive aspects and their environmental calls for. The Ayurveda method of wellbeing and fitness is remarkably just like the eudaimonic conceptualization of healthiness proposed by way of confident psychology, and the fundamental tenets of Ayurveda are deeply in keeping with the newest advancements of recent physics, which stresses the massive interconnectedness between usual phenomena and their substrates. this article indicates how the method of well-being built in Ayurveda could be fruitfully built-in in a normal view of healthiness and health that encompasses cultural and ideological obstacles. particularly, it information the conceptualization of well-being as an optimum and conscious interplay among participants and their environment.
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Additional resources for An Integrated View of Health and Well-being: Bridging Indian and Western Knowledge
Cure therapeutics and strategic prevention: Raising the bar for mental health research. Molecular Psychiatry, 11, 11–17. Jahoda, M. (1958). Current concepts of positive mental health. New York: Basic Books. , & Patel, V. (2005). What works in mental health promotion. Promotion & Education, Suppl. 2, 9–25. Jung, C. G. (1933). Modern man in search of a soul (W. S. Dell & C. F. ). New York: Hartcourt, Brace & World. , & Schwarz, N. ). (1999). Well-being: The foundations of hedonic psychology. New York: Russell Sage.
This hypothesis 2 The Psychosomatic View 29 was not supported by subsequent research (Lipowski 1986). , the inability to express emotion), have attracted considerable attention, but their relationship with health is still controversial (Cosci 2012). , obsessive-compulsive, paranoid, impulsive) may deeply affect how a patient views illness, what it means to him/her, and his/her interactions with others, including medical staff. Positive health is often regarded as the absence of illness, despite the fact that, half a century ago, the World Health Organization defined health as a “state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity” (further discussion of this issue can be found in Chaps.
Overemphasis on pharmacological treatment has led to a dangerous reductionism and overlooks the fact that therapeutic outcomes are the result of several ingredients, which may be specific or nonspecific, as outlined above. As Kroenke (2002) 34 N. A. Fava argued, neither chronic medical nor psychiatric disorder can be managed adequately in the current environment of general practice, where the typical patient must be seen in 10–15 min or less. In clinical medicine, there is the tendency to rely exclusively on “hard data,” preferably expressed in terms of laboratory results, excluding “soft information” such as impairments and well-being.