> Wealthy nations must do much more, much faster. The United Nations General Assembly in September 2021 will bring countries together at a critical time for marshalling collective action to tackle the global environmental crisis. They will meet again at the biodiversity summit in Kunming, China, and the climate conference 26) in Glasgow, UK. Ahead of these pivotal meetings, we—the editors of health journals worldwide—call for urgent action to keep average global temperature increases below 1.5°C, halt the destruction of nature (...) and protect health. Health is already being harmed by global temperature increases and the destruction of the natural world, a state of affairs health professionals have been bringing attention to for decades.1 The science is unequivocal; a global increase of 1.5°C above the preindustrial average and the continued loss of biodiversity risk catastrophic harm to health that will be impossible to reverse.2 3 Despite the world’s necessary preoccupation with COVID-19, we cannot wait for the pandemic to pass to rapidly reduce emissions. Reflecting the severity of the moment, this editorial appears in health journals across the world. We are united in recognising that only fundamental and equitable changes to societies will reverse our current trajectory. The risks to health of increases above 1.5°C are now well established.2 Indeed, no temperature rise is ‘safe’. In the past 20 years, heat-related mortality among people aged over 65 has increased by more than 50%.4 Higher temperatures have brought increased dehydration and renal function loss, dermatological malignancies, tropical infections, adverse mental health outcomes, pregnancy complications, allergies, and cardiovascular and pulmonary morbidity and mortality.5 6 Harms disproportionately affect the most vulnerable, including children, older populations, ethnic minorities, poorer communities and those with underlying health problems.2 4 Global heating is also contributing to the decline in …. (shrink)

This book by one of Italy's oldest and wisest intellectuals is a philosophical and personal meditation on ageing. The question of old age has preoccupied writers from Cicero to Amery, but in this volume Norberto Bobbio produces an account that is specific to our times. Born in 1909, Bobbio has lived through the major events of the past century, and his experiences of Fascism, Communism and the Cold War lend his reflections a melancholy that distinguishes them from earlier eulogies on (...) old age and death. Bobbio's conclusions are often sobering, yet his investigation into memory and mortality is written with both humour and emotion. In the opening chapter, Bobbio reassesses the notion of progress from the perspective of an old man. Arguing for an understanding of historical change as the transfer between generations, Bobbio explains how the elderly are increasingly marginalized in contemporary society. Referring to the traditional idea of old age as the 'age of wisdom', Bobbio argues that our ever-accelerating technological progress has dramatically shifted the power of knowledge from old to young. This discussion of old age as a social problem is accompanied by a reflection on old age as a personal predicament. In his elegant and lucid prose, Bobbio confronts the facts of decrepitude and death. In taking stock of his life, he argues once again for the importance of democracy and human rights. This is a beautifully written book that will be of great interest to the academic and general reader alike. Its intellectual content renders it of particular value to students in the fields of philosophy, politics and the social sciences. (shrink)

The objective list account of wellbeing is usually taken to say that the same set of goods is relevant to wellbeing for any person, regardless of age. Coupled with reasonable assumptions about how goods are distributed over the lifespan, that leads to a picture of wellbeing as higher in midlife and lower in childhood and old age. I argue that a stage-relativized objective list theory is more plausible, after exploring several ways to understand the concept of a life stage. On (...) the stage-relativized view, lists of goods that define wellbeing vary in the sense that there are shifting thresholds and subcategories relevant to different stages of life, but also because there are goods that count at one stage and count less or not at all at others. After exploring the list of goods for old age, I argue that the old age form of wellbeing can be welcomed even if the goods it offers are not superior to midlife goods. (shrink)

A proper understanding of the Islamic perspective on old age with particular consideration of significant current changes and adaptations affecting Muslim elderly’s emotional, cultural and socio-economic needs, transitions and transformations requires a degree of acquaintance with Islam’s religious principles and values. This paper discusses a number of theological and moral concepts and themes pertaining to the elderly in Islam while highlighting the moral and ethical value system underlying Muslims’ position on ageing and old age. This study shows the extent to (...) which the axiomatic perspective of Islam on old age is essentially shaped by religious beliefs, laws and spiritual practice. This inquiry into Muslim values on old age and elderly care would be of benefit to researchers on religious and cultural values; particularly in multicultural contexts, and yet again more instrumental to health professionals, counselors and social workers interacting with the Muslim elderly. (shrink)

Respecting the autonomy of disabled people is an important ethical issue for providers of long-term care. In this influential book, George Agich abandons comfortable abstractions to reveal the concrete threats to personal autonomy in this setting, where ethical conflict, dilemma and tragedy are inescapable. He argues that liberal accounts of autonomy and individual rights are insufficient, and offers an account of autonomy that matches the realities of long-term care. The book therefore offers a framework for carers to develop an ethic (...) of long-term care within the complex environment in which many dependent and aged people find themselves. Previously published as Autonomy and Long-term Care, this revised edition, in paperback for the first time, takes account of recent work and develops the author's views of what autonomy means in the real world. It will have wide appeal among bioethicists and health care professionals. (shrink)

Old age represents a serious contemporary social issue. In the West, we have had a long history of derogating the old and the very status of old age. This has been true, with very limited exceptions, for the ancients, for Renaissance thinkers, and in modern times. With the greater incidence of longevity in our society, the inevitable question arises: what meanings shall we attach to old age? How can this period of the life-cycle be lived successfully given the problem that (...) old-age represents in moral and social terms? And what does “successful old age” mean?Drawing on the work of William James, particularly on some of his ethical and moral ideas, and on the specific case of Matisse, , I argue that a successful old age is possible. I argue that the key to the problem of living a successful old age requires that one leads a life of significance, where a life of significance” is one lived broadly in line with the kind of proposal advanced by William James, to wit, – that it requires a life lived with a commitment to and guided by ideals.The Jamesian ideas are unpacked. It is shown how some of the difficulties that life in old age presents can be seen in the light of a failure to find, defend, and to maintain a commitment to ideals set by oneself, thus providing confirmation of the plausibility of this Jamesian insight. (shrink)

An eminent psychologist and a gerontologist explain how to cope with the problems of aging and how to get the most out of one's later years.

This chapter discusses the basic concepts that will form the basis for further construction of the theoretical model of the creative ageing policy. An overview of the basic notions will allow us to avoid ambiguity and to introduce the main assumptions of contemporary social gerontology and human development theories.

Abstract:Over more than thirty years the Bolognese botanist, natural historian, and physician Ulisse Aldrovandi compiled his Pandechion epistemonicon—a manuscript encyclopedia composed of pasted note slips drawn from books he was reading. This article examines the 580 slips that comprise Aldrovandi’s Pandechion entry on old age. The entry allows us to examine how an early modern physician and his intellectual community approached old age as an epistemological problem with medical, poetic, and spiritual dimensions. Aldrovandi’s engagement with old age in the Pandechion (...) presents a fluid set of disciplinary boundaries for how we understand old age in the past and present. (shrink)

Much can be learned about (old) age-identity and age-related oppression by noting their similarities to, respectively, impairment and ableism. Drawing upon the work of Shelley Tremain, I show that old age, like impairment, is not a biological given but is socially constructed, both conceptually and materially. I also describe the striking similarities and connections between ableism and ageism as systems of oppression. That disability and aging both rest upon a biological given is a fiction that functions to excuse and perpetuate (...) the very social mechanisms that perpetuate ableist and ageist oppression. (shrink)

While in America most people think of “welfare” as means-tested programs such as Aid to Families with Dependent Children, in reality in the United States and other affluent democracies the heart of the welfare state is social insurance programs, such as health insurance, old-age or retirement pensions, and unemployment insurance. They are insurance programs in the sense that they protect against common risks of a loss of income if and/or when certain events come to pass ; they are “social” because (...) unlike market insurance they are not run on a sound actuarial basis, the premiums are not voluntarily incurred but compulsory, and there is very limited choice or flexibility concerning the type of policy one can purchase. Why have social insurance rather than market insurance? In this essay, I take up this question with regard to old-age or retirement pensions, which at present absorb around 9 percent of the gross domestic product and 25 percent of government spending of the affluent industrial countries comprising the Organization for Economic Cooperation and Development. My aim is to show that old-age or retirement social insurance is worse in virtually every relevant normative respect than its alternative, some form of market or private pensions. By relevant normative respect, I mean those values or principles which are used by contemporary political philosophers in their discussions and justifications of welfare-state policies, and which are applicable to assessments of different systems of old-age or retirement pensions. (shrink)

This article examines the nature of human dignity against the background of old age and introduces the novel idea of treating human dignity as a formal principle related to the more foundational notion of indignity. The discussion starts with the objection that the notion of human dignity can be used to justify contrary positions and is therefore inconclusive. This pitfall can be averted by appealing to the notion of indignity rather than dignity in one's moral reasoning and decision‐making. Cases of (...) indignity are more primary and indicate the violation of the very core of a human being. The verifiable property of vulnerability is central to this identification of indignity, as is illustrated by reference to the experiences of elderly people. The article argues for applying the concept of human dignity to reverse the conditions that existed before a particular indignity emerged, rather than trying to define positively the notion of human dignity in the first place. (shrink)

Age-specific mortality rates have been used to illustrate certain aspects of the characteristics of old age. A consideration of the experience of the ageing person in his fifties and early sixties suggests that during this period he comes to recognize death as being an increasingly common characteristic of his age group. Thus the standard procedure for studying old age problems in a sample of people over the age of 65 may miss the period of life when people are making the (...) crucial adjustments to old age and may give a distorted view of some gerontological problems. Certain demographic aspects of old age are considered in detail with regard to the occurrence of, first, widowhood and, second, social isolation. (shrink)

I was a delicate child, and to my great embarrassment I was excused from gymnastics as a teenager owing to an illness whose identity is still mystery, at least to me. That is when I acquired my world-weariness, a permanent and invincible lethargy that was to get worse with the passing years. Tiredness as a natural state has for many years been a recurring theme, when I'm complaining about life in letters and conversation. My friends consider it a bad habit (...) of mine, almost an attempt to attract attention, and they don't take me seriously. “I'm increasingly falling apart”, I recently told an old friend. He replied with a slightly mocking air: “You've been telling me that for twenty years”. But the truth is - and it is difficult to explain this to anyone younger - that the descent into the void is long, much longer than I would have ever imagined, and slow, so slow as to appear almost imperceptible (although not to me). The descent is continuous and, what is worse, irreversible: you descend one step at a time, but having put your foot on the lower step, you know that you will never return to the higher one. I have no idea how many more downward steps are to follow. I can only be sure that their number is steadily decreasing. (shrink)

“Ovid’s Old Age” is a sung poem written by the Polish poet and musician Jacek Kaczmarski which engages with the myth of Ovid’s exile. Kaczmarski’s works were heavily influenced both by classical culture and his experience of political emigration during the communist era. He was famed as an unofficial bard of the opposition movement, but is as yet little known to classical reception scholars. This paper presents Kaczmarski’s creative engagement with Ovid as both a deeply personal reflection on the nature (...) of exile and at the same time a universal commentary on poetry under authoritarian regimes. Our interpretation is based on a thematic analysis of the poem, including landscape, imperialism, displacement, “national” poets in exile, nostalgia, and the force of poetry. We set the reception in its social, political, and biographical context, with reference to several mediating receptions of the Ovidian exile. In Kaczmarski’s poem, the Ovidian voice helps the poet to express the trials of emigration and reveals their effect on his art. It shows how engagements with classical culture may flourish, even while the formal discipline of Classics has been undernourished. We provide a bilingual translation of “Ovid’s Old Age” to foster the understanding of migratory experiences in contemporary poetry and enrich international scholarship on the reception of Ovid with a response from communist Poland. (shrink)

Inequality isn’t just for the young anymore. People over age sixty-five face large and growing inequalities in health, wealth, work, and family. The widening gap between better- and worse-off older Americans has begun to undermine legal institutions that once worked to correct inequality, including Social Security, Medicare, private pensions, and family law. In this Article, I briefly document the inequalities that have transformed old age in the last fifty years and then analyze three common justifications for reform: budget solvency, inequality, (...) and progressivity. I show that each of these falls short of the kind of principled justification that will be needed to justify cutting benefits, raising taxes, or both. (shrink)

Talking about ‘suffering’ in relation to ‘old age’ implies reflecting on its semantic fields, its various references and the relationship between the two in a dynamic way. We therefore propose to reflect first of all, in a philosophical way, on ‘suffering’ and its specificity in relation to other terms such as ‘pain’; then we will look at the meaning of ‘old age’ and its semantic field: ‘old age’, ‘third age’, ‘senectitude’; we will continue with the question of the relationship between (...) suffering and elderly people to detect if there is a determination and connection between both realities; to, finally, propose, in continuity with our conclusions, a practical look from the human activity in a humanistic paradigm of Occupational Therapy. (shrink)

In the traditional system of Chinese families, individuals are embedded in the institution of the family with defined obligations to enhance family development. As a consequence of the male-biased sex ratio at birth in China since the 1980s, an increasing number of surplus rural males have been affected by a marriage squeeze becoming involuntary bachelors. Under China’s universal heterosexual marriage tradition, family development of rural involuntary bachelors has largely been ignored, but in China’s gender-imbalanced society, it is necessary to adopt (...) a family-based approach to identify and study the plight of rural involuntary bachelors. Studies on gender imbalance indicate that these men face multiple risks from the perspectives of their life course, the family life cycle, and the family ethic. To a certain extent, these risks are caused by a conflict between the individual’s family life and family ethics and are mainly reflected in problems concerning marriage, health, and old-age support. Not only do these vulnerabilities affect the individual and family development across the whole life cycle but also pose major risks to social development in the face of strong gender imbalance. In order to deal with risks faced by rural involuntary bachelors, core ethical principles, including autonomy, beneficence, and justice, need to be adopted. Through adjustments to informal support provided by the family and formal support provided by policy-makers, risk of uncertainty in family development faced by rural involuntary bachelors could be reduced. (shrink)