All over the world, populations are changing. People are living longer, and older people are forming a larger percentage of the global population. Baby boomers are retiring and improved health care has extended life expectancy. At the same time, as globalisation and urbanisation break apart familiar social and family structures, more older adults are living alone or without social support.
Global population is aging rapidly. Over the next four decades the number of individuals aged 60 years and older will nearly triple to more than 2 billion in 2050 (UN, 2013). Mindful physical exercise has become an increasingly utilized approach for improving psychological well-being and is defined as “physical exercise executed with a profound inwardly directed contemplative focus.”
“When we get our story wrong, we get our future wrong,” David Korten wrote in Change the Story, Change the Future. If children are indeed our future, then the stories we use to educate and help them come of age are the most important stories to get right.
Consider the following scenario: Two women both lost a son in a war. One returns to work immediately and starts volunteering at an organization helping families of fallen soldiers. The other is unable to leave home, spends most of her days crying and sitting in front of her son’s belongings that were left untouched. Who is more resilient? The answer largely depends on how one defines resilience.
People don’t exist as isolated entities, and social programs, movements, or data analytic methods that assume they do are not aligned with reality—and may be doomed to fail. We all know that providing therapy or tutoring to a child may be less effective than hoped if the child’s parents, peers, school, and neighborhood are not also operating in a way that’s conducive to the child’s growth and well-being.
Solving complex problems requires, among other things, gathering information, interpreting it, and drawing conclusions. Doing so, it is easy to tend to operate on the assumption that the more information, the better. However, we would be better advised to favor quality over quantity, leaving out peripheral information to focus on the critical one.
A psychiatrist’s couch is no place to debate the existence of God. Yet spiritual health is an inseparable part of mental or psychological health. Something no psychiatrist should regard with clinical indifference. But what does spiritual or religious health involve? This can’t just include normalized versions of monistic theism – but the entire set of human dispositions that may be thought of in spiritual terms.
When a major obstacle is removed to our progress, idealist intellectuals like myself rejoice. I was introduced to one such obstacle in the early l970s, when a woman hiding from her abusive husband in our home told us “violence wasn’t the worst part.” Like the millions of other victimized women we have served in the ensuing years, she understood that the prevailing equation of partner abuse with domestic violence has little relation to her lived experience of oppression.
For people suffering from recurrent epileptic seizures, one of the most burdensome aspects of their condition is the unpredictability of their seizures. While medications, surgery, and novel neurostimulation methods can eliminate seizures seizures in some cases, many people with epilepsy face the possibility of a seizure at any time, even when they occur only rarely.
For many years, the prevailing view among both cognitive scientists and philosophers has been that the brain is sufficient for cognition, and that once we discover its secrets, we will be able to unravel the mysteries of the mind. Recently however, a growing number of thinkers have begun to challenge this prevailing view that mentality is a purely neural phenomenon.
Music is a human construct. What is acknowledged as ‘music’ varies between cultures, groups, and individuals. The Igbo of Nigeria have no specific term for music: the term nkwa denotes ‘singing, playing instruments and dancing’.
What is happiness and how can we promote it? These questions are central to human existence and human flourishing now plays a central role in the assessment of national and global progress. Paul Anand shows why the traditional national income approach is limited as a measure of human wellbeing and demonstrates how the contributors to happiness, wellbeing, and quality of life can be measured and understood across the human life course. The following extract looks at the connection between income and wellbeing.
More than 70 years ago, psychologist Rene Spitz first described the detrimental effects of emotional neglect on children raised in institutions, and yet, today, over 7 million children are estimated to live in orphanages around the world. In many countries, particularly in Eastern Europe and Central Asia, the rate of institutionalization of poor, orphaned, and neglected children has actually increased in recent years, according to UNICEF.
In a delightful passage of his book Elbow Room, the philosopher Dan Dennett writes “The first day I was ever in London, I found myself looking for the nearest Underground station. I noticed a stairway in the sidewalk labeled ‘SUBWAY’, which in Boston is our word for the Underground, so I confidently descended the stairs and marched forth looking for the trains.”
Being able to detect if someone is about to physically harm us or those around us can be critical for survival, and our brains can make this assessment in tenths of a second. But what happens in the brain while we make these assessments, and how does it occur so fast?
US soccer player Brandi Chastain became a household name through her outstanding play in the 1999 Women’s World Cup. She scored the championship-winning goal in the unforgettable final shoot-out in front of the world and 90,000 fans at the Rose Bowl in Pasadena, California.