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• W816397714 abstract "What vision of a secure should be embedded in this cornerstone of American welfare state? Later life in West today is a season in search of its purposes. For first time in human history, most people can expect to live into their seventies in reasonably good health; those over eighty-five are fastestgrowing group in population. Yet words of aes-ro every thing there is a season, and a time to every purpose under heavencarry little conviction when applied to second half of life. Between sixteenth century and third quarter of twentieth century, Western ideas about aging underwent a fundamental transformation, spurred by development of modem society Ancient and medieval understandings of aging as a mysterious part of eternal order of things gradually gave way to secular, scientific, and individualist tendencies of modernity Old was removed from its place as a way station along life's journey and redefined as a problem to be solved by science and medicine. By mid twentieth century, older people were moved to society's margins and defined primarily as patients or pensioners. Because long lives have become rule rather than exception, and because collective mean ing systems have lost their power to infuse aging with widely shared significance, we have become deeply uncertain about what it means to grow old. Ancient myths and modem stereotypes alike fail to articulate challenges or capture uncertainty of generations moving into still-lengthening later years. modernization of aging has generated a host of unanswered questions: Does aging have an intrinsic purpose? Is there anything really important to be done after children are raised, jobs left, careers completed? Is culmination of life? Does it contain potential for self-completion? What are avenues of growth in later life? What are roles, rights, and responsibilities of older people? What are particular strengths and virtues of age? Is there such a thing as a good age? In 1979, English writer Ronald Blythe wrote in View in Winter that the ordinariness of living to be old was too new to appreciate. The have ... been sentenced to life and turned into a matter for public concern@' he wrote. They are first generations of fulltimers and thus first generations of people for whom state, experimentally, grudgingly, and uncertainly, is having to make special supportive conditions. Blythe suggested that it would soon be necessary for people to learn to grow as they had once learned to grow up. These perceptive remarks already have feet of a bygone era. At tam of twentyfirst century, long-rising tide of modernity is turning; beneath much heralded age wave, uncharted postmodem cultural currents are breaking up conventional images, norms, and expectations about aging and age. large percentage of public economic and medical resources devoted to older people has spawned a fierce debate over intergenerational equity in shrinking welfare states. Meanwhile, writers, filmmakers, advocates, and elders are defying negative stereotypes and images of age. Within List decade, we have also seen renewed interest in search for meaning in later life -variously called conscious aging,' spiritual eldering, or spirituality and aging@ And in 1999, United Nations' International Year of Older Person program is making a concerted effort to emphasize that older people are active agents as well as dependent beneficaries, sources of wisdom and guidance as well -as recipients of healthcare and income transfers. meaning of later life is not only a matter of cultural values and personal experience; it is also linked to values and assumptions built into social policy. In our view, current debate over future of Social Security needs to be examined not only in usual fiscal terms but also in moral and existential terms: What vision of a secure should be embedded in this cornerstone of American welfare state? …" @default.
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• W816397714 title "The meaning of aging and the future of social security" @default.
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