Ageing, meaning and social structure : connecting critical by Jan Baars

By Jan Baars

Ageing, which means and Social Structure advances the severe discourse on gerontology, delivering new understandings of key social and moral dilemmas dealing with getting older societies. Connecting methods which have been particularly remoted from each other, it integrates significant streams of idea inside of severe gerontology: analyses of structural concerns within the context of political economic climate and humanist views on problems with existential which means, supplying necessary analyzing for students, scholars, coverage makers, and practitioners in gerontology and humanism studies.

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Extra resources for Ageing, meaning and social structure : connecting critical and humanistic gerontology

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Frankfurt calls the ordinary desires first order desires. A person, then, is somebody who can form second order desires: volitions. People are pre-eminently characterised by the fact that they may want to be different in their preferences and goals than they are at the moment. According to Bieri there are three dimensions to this ‘handwork of freedom’: articulation, understanding and approving. Articulation relates to a correct expression of what one wants. Understanding addresses the fact that our desires are often non-transparent to ourselves and require further clarification.

New life questions concern orientation and identity: who am 33 Ageing, meaning and social structure I? What is my origin? Who do I want to be and how should I shape my existence? It is not easy to find answers to these questions without the interference and support of others. Modern individuals need support in learning how to relate to the new post-traditional and secularised order in which new life forms are being individualised, and the question of how modern they can succeed in this struggle for a life of their own has become urgent.

Western culture has arrived at a new phase of a post-traditional society in which the influence of tradition, religion and morality has been losing its strength. Within this society, public morality has seen an important turn. Giddens characterises this turn as ‘the emergence of life politics’ (1991, p 209ff). Traditional society has been replaced by an ‘improvisational society’ in which people are being systematically individualised, and each individual is supposed to develop a lifestyle of his or her own.

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