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 americans over the age of sixty 5, and virtually a tripling in their share to the overall inhabitants. these over the age of eighty-five- the quickest transforming into workforce within the country-are twenty yet another instances as a number of as in 1900. Demographers count on 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 contributors, we grapple with the quick adventure 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 family and what expectancies of others our plans for previous age can reasona bly contain. nevertheless, as a group, we needs to make a decision: What specific function, if any, do older individuals occupy in our society? What constitutes a simply distribution of clinical assets among generations? And, How can associations that serve the previous foster imperiled values, equivalent to autonomy, self-respect, and dignity? only in the near past have we started to discover those topics, but already a wealthy and fruitful literature has grown up round them.
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Additional info for Aging And Ethics: Philosophical Problems in Gerontology
Moreover, the hypothesis that the universe originated out of nothing is, empirically speaking, completely empty. Suppose, for argument's sake, that the annihilation of an object without remainder is conceivable. It would still not be possible for any hypothetical observer to ascertain whether space was empty or not. Let us suppose that, within the range of observation of our observer, one object after another is annihilated without remainder and that only one is left. Our observer could not then tell whether in remote parts of the universe, beyond his range of observation, objects are coming into being or passing out of existence.
These people mistakenly conclude that there can be no purpose in life because there is no purpose oJlife-that people cannot themselves adopt and achieve purposes because humans, unlike robots or watch dogs, are not creatures with a purpose. IS However, not all people taking this view are guilty of the above confusion. Some really hanker after a purpose of life in this sense. "16 All these are attitudes and feelings appro- Meaning of Life 33 priate to a being that stands to another in the same sort of relation, though of course on a higher plane, in which a helpless child stands to his progenitor.
Smart expresses his own mystification in these moving words: That anything should exist at all does seem to me a matter for the deepest awe. But whether other people feel this sort of awe, and whether they or I ought to is another question. I think we ought to. " cannot be interpreted after the manner of the cosmological argument, that is, as an absurd request for the non-sensical postulation of a logically necessary being, what sort of question is it? " All I can say is that I do not yet knowY It is undeniable that the magnitude and perhaps the very existence of the universe are awe-inspiring.
Aging And Ethics: Philosophical Problems in Gerontology by Kurt Baier (auth.), Nancy S. Jecker (eds.)