By Kurt Baier (auth.), Nancy S. Jecker (eds.)
The getting older Self and the getting older Society moral concerns regarding the aged have lately come to the fore. this could come as no shock: because the flip of the century, there was an eightfold in crease within the variety of american citizens over the age of sixty 5, and nearly a tripling in their share to the final inhabitants. these over the age of eighty-five- the quickest turning out to be crew within the country-are twenty another instances as a variety of as in 1900. Demographers anticipate this pattern to speed up into the twenty-first century. The getting older of society casts into brilliant aid a num ber of deep and troubling questions. at the one hand, as members, we grapple with the instant event of getting older and mortality and search to discover in it philosophical or moral importance. We additionally ask yourself what responsi bilities we undergo towards getting older relations and what expectancies of others our plans for outdated age can reasona bly comprise. nonetheless, as a neighborhood, we needs to come to a decision: What unique position, if any, do older people occupy in our society? What constitutes a simply distribution of scientific assets among generations? And, How can associations that serve the previous foster imperiled values, resembling autonomy, self-respect, and dignity? only in the near past have we all started to discover those issues, but already a wealthy and fruitful literature has grown up round them.
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The getting older Self and the getting older Society moral matters concerning the aged have lately come to the fore. this could come as no shock: because the flip of the century, there was an eightfold in crease within the variety of americans over the age of sixty 5, and virtually a tripling in their percentage to the final inhabitants.
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Extra resources for Aging And Ethics: Philosophical Problems in Gerontology
Lives crammed full with such activities, devoid of purpose, are pointless, futile, and worthless. Such lives may indeed be dismissed as meaningless, but it should also be perfectly clear that acceptance of the scientific world picture does not force us to regard our lives as being without a purpose in this sense. Science has not only not robbed us of any purpose that we had before, but it has furnished us with enormously greater power to achieve these purposes. Instead of praying for rain or a good harvest or offspring, we now use ice pellets, artificial manure, or artificial insemination.
Being moral does not make one's own life worthwhile; it helps others to make theirs so. Conclusion I have tried to establish three points: 1. That scientific explanations render their explicanda as in- telligible as pre scientific explanations; they differ from the latter only in that, having testable implications and being more precisely formulated, their truth or falsity can be determined with a high degree of probability; 2. That science does not rob human life of purpose, in the only sense that matters, but, on the contrary, renders many more of our purposes capable of realization; 3.
J. J. C. Smart (1957) The existence of God, reprinted in New Essays in Philosophical Theology (A. Flew and A. CM. Press, London,lTIK,pp. 35-39. 9'Jbat creation out of nothing is not a clarificatory notion becomes obvious when we learn that "in the philosophical sense" it does not imply creation at a particular time. The universe could be regarded as a creation out of nothing even if it had no beginning. , E. Gilson (1957) The Christian Philosophyo/St. Thomas Aquinas. 147155; and E. L. Mascall (1956) Via Media.
Aging And Ethics: Philosophical Problems in Gerontology by Kurt Baier (auth.), Nancy S. Jecker (eds.)