Religious And Non Religious Perspectives On Happiness And Wellbeing

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.

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.

A PDF version of this book is available for free in open access via www.tandfebooks.com as well as the OAPEN Library platform, www.oapen.org. It has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 3.0 license and is part of the OAPEN-UK research project. There is growing evidence that rising levels of prosperity in Western economies since 1945 have not been matched by greater incidences of reported well-being and happiness. Indeed, material affluence is often accompanied instead by greater social and individual distress. A growing literature within the humanities and social sciences is increasingly concerned to chart not only the underlying trends in recorded levels of happiness, but to consider what factors, if any, contribute to positive and sustainable experiences of well-being and quality of life. Increasingly, such research is focusing on the importance of values and beliefs in human satisfaction or quality of life; but the specific contribution of religion to these trends is relatively under-examined. This unique collection of essays seeks to rectify that omission, by identifying the nature and role of the religious contribution to wellbeing. A unique collection of nineteen leading scholars from the field of economics, psychology, public theology and social policy have been brought together in this volume to explore the religious contribution to the debate about happiness and well-being. These essays explore the religious dimensions to a number of key features of well-being, including marriage, crime and rehabilitation, work, inequality, mental health, environment, participation, institutional theory, business and trade. They engage particularly closely with current trends in economics in identifying alternative models of economic growth which focus on its qualitative as well as quantitative dimensions. This unique volume brings to public notice the nature and role of religion’s contribution to wellbeing, including new ways of measurement and evaluation. As such, it represents a valuable and unprecedented resource for the development of a broad-based religious contribution to the field. It will be of particular relevance for those who are concerned about the continuing debate about personal and societal well-being, as well as those who are interested in the continuing significance of religion for the future of public policy.

This volume contains fresh scholarly contributions to mark the birth centenary of John Hick, the internationally well-known philosopher of religion, whose works continue to have significant global relevance in today’s religiously diverse and conflict-ridden world. His writings have reset the parameters of religious pluralism. Up till now, Hick’s religious pluralism has been mainly seen in relation to the Western context where Christianity is the predominant religion. This volume includes both Western and non-Western engagement with his thinking in contexts such as Japan, China, Korea, Nigeria, and India, where Christianity is a minority religion with little political power. Its distinctiveness lies in widening the debate on religious pluralism by bringing Hick’s pluralistic hypothesis into a constructive cross-cultural and interreligious conversation with scholars of Hinduism, Jainism, Daoism, Judaism, Christianity, Islam and African traditional religions. In doing so, this collection examines how Hick’s philosophy of religious pluralism has been received, appropriated and appraised by these scholars. It has been appreciated and critiqued in equal measure, and continues to impact on current thinking on religious pluralism. This volume makes a significant contribution to the debate initiated by Hick.

This book explores the positive psychological aspects of religion and spirituality in the Indian context. It discusses the concepts and practices of Hinduism, Islam, Buddhism, Christianity, Jainism, and Sikhism and their impact on overall well-being. As the global enthusiasm for Indian spirituality grows, this book brings together scholars to share their perspectives and reflections on various religious aspects. The chapters offer readers a psychological "capsule" of mental health, well-being, compassion, kindness, character strength, mind-body relationship, and mindfulness, providing practical strategies for a better quality of life. Furthermore, this book offers insights into the different perspectives of happiness and well-being measured across diverse demographics. It also provides a qualitative conceptualization of happiness among older people, reflections on positive aging, and highlights the facilitators and inhibitors of happiness. With its comprehensive coverage and multidisciplinary approach, this book serves as a valuable reference for postgraduate and doctoral students of Psychology, as well as a treasure trove in the libraries for researchers and faculties associated with spiritual psychology, positive psychology, religious studies, comparative literature, mental health professionals, academicians, and anyone interested in allied health fields.

"Through careful analysis of the best empirical data, this book helps make sense of one of the most important questions regarding social change in the United States in recent decades-how and why are so many people leaving religion, and what does (and will) this mean for American society"--

The rapid cultural changes which are so characteristic for our time, have had a far reaching effect not only on the universal human research for happiness, well-being and a meaningful existence in our world, but also on the way in which these concepts are understood and misunderstood in contemporary culture. For religious believers their faith determines the ideals of happiness, well-being and meaningfulness which they strive to attain in their lives. But are these ideals timelessly the same for all time and for all people or are they too subject to historical change and cultural variation ? Social scientists examine the way in which these ideals are culturally pluriform and subject to empirical change in religious and cultural communities and traditions. But what do these concepts mean for social scientists ? Do they use them in the same way as religious believers and theologians do ? In December 1992, the Center for Theological Exploration Inc. sponsored its fourth (and final) Consultation on Science and Religion at the University of Aarhus in Denmark. For that occasion a distinguished international group of theologians and social scientists were invited to discuss these issues. Most of the contributions to this volume were originally presented as papers at that consultation.

Historically, religion and medicine have been strongly connected. In more recent decades, various academics can be viewed as part of a larger movement to investigate the effects of religion on health in the field of complementary and alternative medicine. Such research is ongoing, but to date, the mechanisms underlying the association between religion and health remain unclear. A major reason for the lack of finding any mechanisms may be that religion and health literature provides no unified theoretical or theological basis from which to identify. Thus, to address this gap, Chapter 1 of this book briefly introduces the doctrine of "Happy Science", a religious movement founded by Master Ryuho Okawa in 1986 that has since grown into one of the most influential religious organisations in Japan, with a member base from more than 100 countries worldwide. As you will see in Chapter 1, Happy Science theory has embraced the basic teachings of the major religions (e.g., Christianity, Buddhism, Islam, and Judaism). Moreover, this theory provides concrete tenets on the spiritual views of life, the purpose of living in this world, the structure of our mind and soul, and the relationships between mind and body. In Chapter 2, the Happy Science theory on diseases suggests that 70% or 80% of diseases are caused almost exclusively by an individual's state of mind. Master Okawa has detailed how almost all modern diseases are caused by three factors -- what we eat, lack of exercise, and stress -- which indicates that psychological factors have a much stronger impact on the etiology and prognosis of illnesses than any physical, environmental or genetic factors per se. Chapter 3 explains the treatment theories and methods based on the basic tenets of Happy Science. In particular, since the Happy Science doctrine regards medical care as love, these treatment theories and methods are systematically introduced according to the stages of love: fundamental love (having spiritual views on life, smiling, and showing gratitude), spiritually nurturing love (having a healthy lifestyle, developing problem-solving skills, and making strategic withdrawals or adhering to Optimalism), forgiving love (detaching from greed, forgiving, and developing altruism), and love incarnate (using positive willpower, faith and prayer, meditation, and collapse of karma). In addition, throughout this book, the author has provided case reports that make it easier to imagine how those with severe disorders can be miraculously cured through Happy Science Medicine.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.