From the castigation and stigmatization of victims of AIDS to our celebration of diet, exercise and fitness, the moral categorization of health and disease reflects contemporary notions that disease results from moral failure and that health is the representation of moral triumph. Ranging across academic disciplines and historical time periods, the essays in Morality and Health offer a compelling assessment of the powerful role of moral systems for judging the complex questions of risk and responsibility for disease, the experience of illness, and social and cultural responses to those who are sick. Contributors include Keith Thomas, Charles Rosenberg, Richard Shweder, Arthur Kleinman, David Mechanic, Nancy Tomes and Linda Gordon.

Looks at the cultural meanings of health, exploring it's ideologies, arguing that obtaining health is difficult because of cultural conventions, and offering ways to develop healthier options for one's body.

Morality and mental health are now inseparably linked in our view of character. Alcoholics are sick, yet they are punished for drunk driving. Drug addicts are criminals, but their punishment can be court ordered therapy. The line between character flaws and personality disorders has become fuzzy, with even the seven deadly sins seen as mental disorders. In addition to pathologizing wrong-doing, we also psychologize virtue; self-respect becomes self-esteem, integrity becomes psychological integration, and responsibility becomes maturity. Moral advice is now sought primarily from psychologists and therapists rather than philosophers or theologians.In this wide-ranging, accessible book, Mike W. Martin asks: are we replacing morality with therapy, in potentially confused and dangerous ways, or are we creatively integrating morality and mental health? According to him, it's a little bit of both. He surveys the ways in which morality and mental health are related, touching on practical concerns like love and work, self-respect and self-fulfillment, guilt and depression, crime and violence, and addictions. Terming this integrative development "the therapeutic trend in ethics," Martin uses examples from popular culture, various moral controversies, and draws on a line of thought that includes Plato, the Stoics, Freud, Nietzsche, and contemporary psychotherapeutic theories. Martin develops some interesting conclusions, among them that sound morality is indeed healthy, and that moral values are inevitably embedded in our conceptions of mental health. In the end, he shows how both morality and mental health are inextricably intertwined in our pursuit of a meaningful life. This book will be of interest to philosophers, psychologists, psychiatrists, and sociologists, as well as the general reader.

From the castigation and stigmatization of victims of AIDS to our celebration of diet, exercise and fitness, the moral categorization of health and disease reflects contemporary notions that disease results from moral failure and that health is the representation of moral triumph. Ranging across academic disciplines and historical time periods, the essays in Morality and Health offer a compelling assessment of the powerful role of moral systems for judging the complex questions of risk and responsibility for disease, the experience of illness, and social and cultural responses to those who are sick. Contributors include Keith Thomas, Charles Rosenberg, Richard Shweder, Arthur Kleinman, David Mechanic, Nancy Tomes and Linda Gordon.

Navigates the divergent cultural meanings of health, and its entanglement with morality in current political discourse You see someone smoking a cigarette and say,“Smoking is bad for your health,” when what you mean is, “You are a bad person because you smoke.” You encounter someone whose body size you deem excessive, and say, “Obesity is bad for your health,” when what you mean is, “You are lazy, unsightly, or weak of will.” You see a woman bottle-feeding an infant and say,“Breastfeeding is better for that child’s health,” when what you mean is that the woman must be a bad parent. You see the smokers, the overeaters, the bottle-feeders, and affirm your own health in the process. In these and countless other instances, the perception of your own health depends in part on your value judgments about others, and appealing to health allows for a set of moral assumptions to fly stealthily under the radar. Against Health argues that health is a concept, a norm, and a set of bodily practices whose ideological work is often rendered invisible by the assumption that it is a monolithic, universal good. And, that disparities in the incidence and prevalence of disease are closely linked to disparities in income and social support. To be clear, the book's stand against health is not a stand against the authenticity of people's attempts to ward off suffering. Against Health instead claims that individual strivings for health are, in some instances, rendered more difficult by the ways in which health is culturally configured and socially sustained. The book intervenes into current political debates about health in two ways. First, Against Health compellingly unpacks the divergent cultural meanings of health and explores the ideologies involved in its construction. Second, the authors present strategies for moving forward. They ask, what new possibilities and alliances arise? What new forms of activism or coalition can we create? What are our prospects for well-being? In short, what have we got if we ain't got health? Against Health ultimately argues that the conversations doctors, patients, politicians, activists, consumers, and policymakers have about health are enriched by recognizing that, when talking about health, they are not all talking about the same thing. And, that articulating the disparate valences of “health” can lead to deeper, more productive, and indeed more healthy interactions about our bodies.

Moral Foods: The Construction of Nutrition and Health in Modern Asia investigates how foods came to be established as moral entities, how moral food regimes reveal emerging systems of knowledge and enforcement, and how these developments have contributed to new Asian nutritional knowledge regimes. The collection’s focus on cross-cultural and transhistorical comparisons across Asia brings into view a broad spectrum of modern Asia that extends from East Asia, Southeast Asia, to South Asia, as well as into global communities of Western knowledge, practice, and power outside Asia. The first section, “Good Foods,” focuses on how food norms and rules have been established in modern Asia. Ideas about good foods and good bodies shift at different moments, in some cases privileging local foods and knowledge systems, and in other cases privileging foreign foods and knowledge systems. The second section, “Bad Foods,” focuses on what makes foods bad and even dangerous. Bad foods are not simply unpleasant or undesirable for aesthetic or sensory reasons, but they can hinder the stability and development of persons and societies. Bad foods are symbolically polluting, as in the case of foreign foods that threaten not only traditional foods, but also the stability and strength of the nation and its people. The third section, “Moral Foods,” focuses on how themes of good versus bad are embedded in projects to make modern persons, subjects, and states, with specific attention to the ambiguities and malleability of foods and health. The malleability of moral foods provides unique opportunities for understanding Asian societies’ dynamic position within larger global flows, connections, and disconnections. Collectively, the chapters raise intriguing questions about how foods and the bodies that consume them have been valued politically, economically, culturally, and morally, and about how those values originated and evolved. Consumers in modern Asia are not simply eating to satisfy personal desires or physiological needs, but they are also conscripted into national and global statemaking projects through acts of ingestion. Eating, then, has become about fortifying both the person and the nation.

Since the 1970s health care costs in the United States have doubled, insurance premiums have far outpaced inflation, and the numbers of the uninsured and underinsured are increasing at an alarming rate. At the same time the public expects better health care and access to the latest treatment technologies. Governments, desperate to contain ballooning costs, often see a market-based approach to health care as the solution; critics of market systems argue that government regulation is necessary to secure accessible care for all. The Catholic Church generally questions the market's ability to satisfy the many human needs intrinsic to any care delivery system yet, although the Church views health care as a basic human right, it has yet to offer strategies for how such a right can be guaranteed. Mary J. McDonough, a former Legal Aid lawyer for medical cases, understands the advantages and disadvantages of market-based care and offers insight and solutions in Can a Health Care Market Be Moral? Drawing on Catholic social teachings from St. Augustine to Pope John Paul II, McDonough reviews health system successes and failures from around the world and assesses market approaches to health care as proposed by leading economists such as Milton Friedman, Regina Herzlinger, Mark Pauly, and Alain Enthoven. Balancing aspects of these proposals with Daniel Callahan's value-dimension approach, McDonough offers a Catholic vision of health care in the United States that allows for some market mechanisms while promoting justice and concern for the least advantaged.