Originally published in 1998, Psycho-Oncology was the first comprehensive text in the field and remains the gold standard today. Previously led by Dr. Jimmie C. Holland, the founder of the field, this new edition is edited by a team of internationally renowned experts in psycho-oncology. The text reflects the interdisciplinary nature and global reach of this growing field. It covers evidence-based clinical practice guidelines from around the world, survivorship issues, psychotherapeutic interventions, and psychopharmacologic interventions. Thoroughly updated and developed in collaboration with the American Psychosocial Oncology Society and the International Psycho-Oncology Society, the fourth edition is a current, comprehensive reference for psychiatrists, psychologists, oncologists, hospice workers, and social workers seeking to understand and manage the psychological issues involved in the care of persons with cancer and the psychological, social, and behavioral factors that contribute to cancer risk and survival.

Through an exploration of the ethical nature of nursing, Caring Matters Most asserts that the act of nursing itself embodies goodness. Nurses can develop this moral character in themselves by cultivating five habits: trustworthiness, imagination, beauty, space, and presence. Practicing these habits will sustain nurses as they meet the challenges of the workplace, the threat of automation, and the incivilities that arise within the nursing community. The volume concludes with thought-provoking discussion questions and exercises designed to help nurses apply concepts in the classroom or in practice. Each chapter combines highly readable explanations of moral theory with real-life examples that can guide nurses in day-to-day practice. Caring Matters Most is an ideal resource for academic or practicing nurses interested in healthcare ethics or philosophy.

The study and practice of end-of-life care has seen an increasing understanding of the need for care that integrates clinical, psychosocial, spiritual, cultural, and ethical expertise. Yet, no one existing volume pulls together perspectives from a diverse array of religions with ethical dilemmas and clinical problems in view. Safe Passage coaches clinicians and others on the front lines of care on understanding how to incorporate different traditions of thinking into the most difficult of moments around the end of life. The book is structured around five major moments of realization - when disease progresses, when emergencies happen, when dying will be a long process, the time of death, and when grieving begins. Each decision point is introduced with a research summary and an extensive case example that describes disease processes, health care delivery possibilities, and the end-of-life dilemmas involved so as to apply across the varying cultural, socio-economic, and spiritual contexts. The case example is followed by a clinical commentary written by a palliative care specialist, an ethical commentary written by an ethicist, and three short essays written by religious thinkers of different traditions. Each situation is concluded by remarks on potential approaches that respect religious and spiritual beliefs, values, and practices at the end of life across all contexts, and a bibliography. The five decision points are bookended by an introductory section that explores broad historical and cultural perspectives and a conclusion section that summarizes the book and provides guidance for further reading and study.

Many have observed how Wittgenstein's later philosophy illuminates the philosophy of religion. Rarely, however, have they paid attention to his early philosophy. Those who have argued that Wittgenstein refuted his early positions in his later work. This book proves otherwise. The proof is found in the answer to an important, but largely ignored, question: what is the relation of Wittgenstein's discussion of logic to his discussion of religion and ethics in the early work? Lazenby's answer is that Wittgenstein, in his discussion of logic, describes the boundaries of factual discourse for the purpose of fixing a common language. And in his discussion of religion and ethics, Wittgenstein suggests that when religious and ethical statements fall outside this common language, we should reconstruct them to make sense within the common language. Such reconstruction ensures that the meaning of religious utterances agrees with how believers actually live and speak. Lazenby's approach is novel because it finds unity in what commentators have considered incommensurable topics in Wittgenstein's early work-logic and religion-while also finding unity between his early and later philosophy. Lazenby ends the book by considering the implications for theology and inter-religious dialogue. If theologians reconstruct the meanings of words that have lost their meaning in the common language of the modern world, these words will regain their force in the lives of believers. And the very possibility of a common language allows logical space for theologians from among the world's religions to find a common language in which to communicate.