Contributions to the mathematical theory of human relations. IV

An attempt is made to define and treat analytically the concept of individual freedom in a society. Two possible definitions are briefly discussed. One takes as a measure of freedom the ratio (w ₀ –w)w ₀, wherew ₀ is the maximum amount of work that a person can physically perform per unit time andw is the amount of work which he has actually to perform per unit time in a given society. The other definition takes as a measure of freedom that fraction of an individual's time during which he can indulge in any activity of his own choice without interfering with other individuals. Expressions are derived by way of illustration, giving the individual freedom in terms of other parameters which characterize the social structure.     

Davidson on the Identity Theory

Abstract

… if we bear well in mind the scope of our senses and what it is exactly that reaches our faculty of thinking by way of them, we must admit that in no case are the ideas of things presented to us by the senses just as we form them in our thinking. So much so that there is nothing in our ideas which is not innate to the mind or the faculty of thinking, with the sole exception of those circumstances which relate to experience, such as the fact that we judge that this or that idea which we now have immediately before our mind refers to a certain thing situated outside us. We make such a judgment not because these things transmit the ideas to our mind through the sense organs, but because they transmit something which, at exactly that moment, gives the mind occasion to form these ideas by means of the faculty innate to it. Nothing reaches our mind from external objects through the sense organs except certain corporeal motions… in accordance with my own principles. But neither the motions themselves nor the figures arising from them are conceived by us exactly as they occur in the sense organs, as I have explained at length in my Optics. Hence it follows that the very ideas of the motions themselves and of the figures are innate in us. The ideas of pains, colors, sounds and the like must be all the more innate if, on the occasion of certain corporeal motions, our mind is to be capable of representing them to itself, for there is no similarity between these ideas and the corporeal motions.     

Memory rehabilitation for older adults: preserving independent living / Rehabilitación de la memoria para adultos mayores: preservación de la autonomía de vida

Abstract

Episodic memory problems are the hallmark of cognitive ageing in normal elderly people. Learning of new material is worse in pathological cognitive ageing, such as dementia and its preliminary states (mild cognitive impairment). Because episodic learning is crucial to preserve independent living in the elderly, rehabilitation programmes for everyday memory problems are welcomed. The scope of scientific interest has switched from treatment to prevention. We claim that lifestyle interventions are the most direct way to preserve cognition. We summarize evidence for changes in nutrition and exercise. In addition, psychological interventions for elderly people with normal or pathological cognitive ageing are available. Recent meta-analyses found lacking evidence of transfer to everyday life and long-term effects. We critically assess these meta-analyses. We propose theoretically derived experimental interventions relying on spared learning mechanisms. As an example we report visual-imagery training showing positive effects in a randomized control trial, using individual memory diaries on memory improvement.     

Beyond the Biomedical Paradigm: Generating a Spiritual Vision of Ageing

SUMMARY

The time has come to enlarge our understanding of what an ageing older person truly is. What is called for is an approach to ageing and its multiple processes that moves beyond an empirical research model, which is limited to a positivistic focus on the bio-medical and social conditions of ageing. The spiritual dimension of the individual as well as the physical and social need to be acknowledged and valued in any definition of human existence. A segmental approach to the ageing process can only result on a reductionistic, one-dimensional caricature of the older person. There is an imperative need for the inclusion of the spiritual dimension in the study of ageing and its meaning. By issuing a call for a new wholistic paradigm that moves beyond the bio-medical model, and understanding the personhood is affirmed which includes a person's capacity to find meaning in life, indeed, even in ageing, suffering and dying.     

The Secret of Confucian Wuwei Statecraft: Mencius's Political Theory of Responsibility

Despite his strong commitment to the ideal of wuwei statecraft, Mencius advanced a distinct yet cohesive theory of Confucian youwei statecraft that can serve the ideal of wuwei, first by means of the principled application of individual and social responsibility under unfavorable socioeconomic conditions, and second by offering a concrete public policy (i.e. the well-field system) that contributes to a decent socioeconomic condition on which the society can be self-governing and where individuals (and families) can fully exercise their individual moral and socioeconomic responsibility. My central claim is that Confucian wuwei statecraft has a practical and social background, namely, a socioeoconomically and morally self-governing civil society.     

“What Goes Around Comes Around”: Attitudes and Practices Regarding Ageing and Care for the Elderly Among Moroccan Muslim Women Living in Antwerp (Belgium)

The aim of this article is threefold. First, we seek to elicit the attitudes and practices of middle-aged and elderly Moroccan Muslim women towards ageing and care for the elderly. Second, we aim to identify possible differences between middle-aged and elderly women’s attitudes and practices. Third, we seek to explore which role religion plays in their attitudes and practices. Qualitative empirical research was conducted with a sample of middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) (n = 30) and with experts in the field (n = 15). Our study unveils that ageing and care for the elderly are clearly understood from a religious framework. More specifically, theological and eschatological considerations take up a central position. Access to and utilization of professional elderly care is hampered by several barriers (e.g. religious, cultural and financial). We found a more open attitude towards professional elderly care among middle-aged women than among elderly women.

     

The Spirituality of Compassion: A Public Health Response to Ageing and End-of-Life Care

SUMMARY

The recent revival of interest in spirituality in later life marks a significant step forward in the person-centred care of ageing people. The benefits will, however, be of limited value if we do not attend to the settings in which spirituality is to be lived. In contemporary society many aged people are located in environments unsympathetic to spiritual belief and practice. Health care settings focus on professionally-assessed physical needs and are dominated by concerns about the cost of services. The national social policies that direct health care services and less directly shape older people's place in contemporary society are strongly influenced by globalised neoliberal economic policies characterised by individualism, competition, and greed. For robust and viable spirituality to develop at the individual level we need compassionate social policies that support interdependence within communities and between nations.     

Categorization Deficit in Old Age: Reality or Artefact?

When categorization behaviour is compared between young and elderly adults, results usually show a decrease in taxonomic choices along with an increase in thematic choices. This can be interpreted in two ways: a decline in the ability to perceive and use taxonomic relations, or a modification of conceptual preferences with aging related to a bias stemming from material which favours young adults. We evaluated the second hypothesis by studying whether the salience of categorical associations could explain the differences generally observed between young and elderly adults. This hypothesis was tested on 25 young subjects (M = 45.3 years, SD =5.6 years) and 30 elderly subjects (M = 71.5 years, SD = 7.1 years) using a matching task: individual judgments were used to build triads in which a target was presented along with a strong and a weak associate. In line with our hypothesis, both age groups were influenced by associative strength and type of relation in the same way. Results are interpreted with Baltes’s [1987, Developmental Psychology, 23, 611–626] model.     

Social Networks as a Factor in Volunteering Among Elderly Japanese with Lower Socioeconomic Status

We investigated the effect of social networks on volunteering, which is known to be beneficial for people and society, among elderly Japanese of lower socioeconomic status. Western studies have demonstrated that social networks boost volunteering among wealthy people because of the norm that they should help the less fortunate. However, wealthy East Asians do not share this norm. Therefore, socioeconomic variables and volunteering tend not to be significantly related in Japan. We hypothesized that social networks would be more important to volunteering among the Japanese elderly, especially among people of a lower socioeconomic status. A total of 768 respondents (319 men, 432 women, 17 sex unspecified; M_age = 73.99 years, SD = 7.40 years) completed the survey. The results indicated that social networks were positively related to volunteering only among people with lower financial status. This result suggests that social networks can increase opportunities and help less advantaged elderly people to reap the benefits of volunteering.     

Assessment and reflexivity in family therapy training

Educational contexts can be both enriched and impoverished by our relationship with learning and our ‘identity stories’ as learners influence how we construct contexts for learning. Keenoy et al. (2007) describe identity as a ‘transient bridging concept’ between the individual and society which is constructed through ‘reflexive processes of naming, labelling, classifying and associating symbolic artefacts and social actors in a dialogical process of social definition and redefinition’. Can methods of assessment be constructed to afford reflexive, dialogical learning opportunities? This paper outlines the design and methodology of a reflexive framework for the summative assessment of abilities used on the Intermediate Level course at Northumbria University.     

The social impact and the intrusive dimension of enhancement

A key feature of Buchanan (2011) is emphasis put on the social impact of biomedical enhancement. This social turn enables Buchanan to reframe the question of the desirability of enhancers. The fundamental question is no longer an individual question (do I want to use X, and why, and would it be right?) but a social question: what would be the advantages and the drawbacks of X in our society? The individual question, in Buchanan’s analysis, is second to the social question. Now, if one accepts that an enhancer may have secondary effects, or drawbacks, the social question requires a cost and benefit analysis. I will argue that there are two flaws in Buchanan’s position: 1) the way in which he envisions the social debate about biomedical enhancement, and a cost and benefit analysis, would only be adequate in a kind of utopia which no actual existing State seems to match; 2) The cost and benefit analysis needs to be complemented not by an individual ethics but by narratives accounting for the experience of the subject. The level on which takes place Buchanan’s discussion covers up an individual experience which needs to be articulated and taken into account. It is this kind of individual, or singular, narrative that I will look for in the work of the post-phenomenological philosopher Jean-Luc Nancy, thus attempting to bridge a gap between two different philosophical traditions and styles of writing.     

The holistic paradigm

Our present age is characterized by rapid processes of social transformation due to the rise of the systems sciences, computers and information technology. Part I of this paper distinguishes two perspectives for an interpretation of the ongoing evolution of our society as influenced by these newer developments in science and technology. From a structural perspective we argue that they have not created a society with entirely new structures, but just an expansion and intensification of the organizational‐technical systems which have typified the technological society since the Industrial Revolution. From a worldview perspective on our society we conclude that “systems rationalism” reinforces the prevailing technical worldview which fosters a progressive technical control and streamlining of society and human adaptation to its framework.     

I. Formal theory in social science

Contemporary social science tends to suffer from too many misplaced attempts at mathematical or game‐theoretical formulation, and much effort is wasted in either propounding such formulations, or in showing their inanity. Jon Elster does not entirely escape this himself, but Logic and Society is truly remarkable in pointing the way to some possibly very relevant formalizations. These are particularly to be found in the chapter on ‘contradictions of society’. There Elster attempts to delineate the properties of certain self‐frustrating predicaments of action, and to relate them as well to Hegelian‐Marxist conceptions of contradiction. It may be, however, that the relevance of this analysis is restricted to societies whose form of life has become atomistic, and whose members thus function in an individual‐calculative way in many spheres of life. But even so, formalizations of the kind Elster provides would be useful in defining one kind of historically evolved society among others.     

Ageing Health Care and the Spiritual Imperative: A View from Scotland

SUMMARY

This paper, given as a keynote presentation at the third international conference on Ageing and Spirituality 2004 in Adelaide, Australia, offers a perspective on ageing that makes central and fundamental the spiritual journey. Ageing is not confined to the old. We are all ageing all the time and whilst the imperative of ego integration (Erikson, 1986, 1982) is more pressing in old age, the march of time makes no exceptions. The paper starts with a consideration of the Scottish context and the current interest in Scotland in spirituality and health. Borrowing from the human developmental ideas of Frankl, Jung, Erikson, and Klein, the paper takes the view that we are all spiritual beings, and we are all trying to be successful, integrated reconciled and mature individuals. Ageing and spirituality is relevant to every individual. Successful ageing is fundamentally concerned with the successful self. The spiritual journey is bound up with the search for meaning. Ageing is part of the task of being human and it involves decline and loss. The spiritual journey–search for meaning–is unique to each one of us. The spiritual journey is made evident in the search for the ultimate destination of giving up self, transcending self. Remembrance and routine are methods by which the ageing and the spiritual journey can be facilitated. A successful ageing, according to this perspective, is therefore one that embraces and self-consciously embarks upon a spiritual journey. To take it further–the spiritual journey is bound up with ageing–and further still–ageing is a spiritual journey (Bianchi, 1984). The primary task of ageing is spiritual development. Spiritual development is helped by an appropriate societal context in which ageing as spiritual journey can flourish. This has implications for health and social care services.     

The social context of Hong Kong's booming elderly home industry

Hong Kong experienced a rapid increase in private homes for elderly people in recent years. This paper examines the social background of that development. Private elderly homes thrived in a context of rising demand due to changing demographics, particularly massive emigration secondary to political instability, which created a large potential market of elderly people in need of residential care. However, entrepreneurs would not be attracted unless it is a profitable business, and much of that profit is likely derived from social security payments to elderly people. Because the amount of social security benefits is way below the level required for purchasing good quality service in the private sector, many elderly people are bound to live in very poor residential settings. The preparation of this article was supported in part by CPHK Grant No. 903089. I am grateful to Alfred Chan, Man-fuk Leung, Alice Chong, Nicky Hamid, Murray Levine, and three anonymous reviewers for their helpful comments on an earlier version of the article.     

Should We Be Talking About Ethics or About Morals?

This article seeks to revisit the distinction between the words ethics and morals. First, we understand the word ethics to be focused on the way we seek to live our own life, and hence to connote a relativistic and essentially subjective perspective, whereas we understand the word morals to be focused on the way we should live our lives together, especially through sensitivity to viewpoints other than our own. Second, we perceive a usefulness in such a differentiation when the ethical values of those in a dilemmatic situation are conflicted in order to prioritize moral decision making in contemporary society. We argue that in our current era, characterized by a multiplicity of faiths and by pronounced value pluralism, a philosophical basis for moral decision making needs to be clearly attuned with intersubjectivity and interconnectivity among people. It should be able to determine principles of conduct toward others, no matter how one’s own ethical values, conceptions of the good, or life choices might differ from those of others. To do this, we relocate ethical decision making away from an essentially monological reflection on our own values and purposes into a social space wherein we have an inclusive, noncoercive, and reflective dialogue.     

Knowledge and society

The question of the nature of our knowledge of society has recently been raised in an interesting form by Peter Winch in his monograph, The Idea of a Social Science, and debated in recent issues of Inquiry by A. R. Louch and Winch himself. In this paper I attempt to contribute to this discussion by attacking the problem of the nature of the empirical bases of social scientific knowledge, the main point in dispute between Winch and Louch. I try to construct an argument to show that in specifying the ‘data’ of social science, we have to introduce an element of ‘interpretive understanding’ which radically alters the meaning of the term ‘empirical base’ in social scientific contexts, thus supplementing Winch's argument in his reply to Louch. At the same time, my argument shows, I believe, that this view of the nature of social science does not lead to any arbitrary restrictions on the methods of research pursued by social scientists, as is sometimes imagined. What the argument leads to is the conclusion that our knowledge of society involves distinctive epistemological features that differentiate this kind of knowledge from the kind of knowledge we have in the natural sciences.     

A sociological view of delinquency and implications for the ministry

Conclusions With respect to the problem of delinquency, we have presented a sociological view of causation, i.e.,we have implicitly suggested that the attempt to control delinquency by dealing with the individual must be balanced by dealing with the conditions in our society which breed alienation and crime. Massive changes are needed in our society at the present time if future problems traceable to alienation and apathy are to be averted. The changes, we believe, are possible if enough people are brought to the point of concern. We do not think we should attempt to be too specific about the changes needed.In general, however, we suggest that ministers must get out of their own churches or parishes and find out what is going on in the surrounding neighborhoods, especially those which are facing problems of poverty, of delinquency, and of ethnic discrimination. It will not do for them to wait until a dramatic event occurs at home before they begin to move. In this regard, we think ministers should make every effort tojoin and/or form pressure and action groups which work to bring about social action at the point of need.     

Is age kinder to the initially more able?: differential ageing of a verbal ability in the Healthy Old People in Edinburgh study

Studies that examine whether there is differential age-related decline in intelligence test scores according to initial cognitive status, social class and education are reviewed. We tested the differential ageing hypothesis which states that decline in ability scores over time will be lower in those with superior mental ability, more education and higher social class at the time of original testing. 387 healthy old people were tested at baseline and followed up 4 years later. The National Adult Reading Test (NART) was administered on both occasions. NART-estimated IQ fell by a mean of 2.1 points over 4 years (p<0.001). Subjects in higher social class categories had higher NART scores overall (p<0.001), and had smaller NART decrements over 4 years. Ex-professional and -secretarial groups fell by a mean of 1.4 points in this period, versus 3.2 points for skilled manual, semi-skilled and unskilled groups. In addition, those who fell more in NART were older (p=0.001), were less educated (p<0.001), and had lower NART (p<0.001) scores at baseline. In summary, those with higher baseline ability, in higher social class groups, with more education and who are younger are relatively protected from decline in this verbal ability with age. Possible mechanisms of differential decline in this verbal intelligence with age are discussed.     

Religious individualisation in historical perspective

Abstract

This article introduces a special issue of Religion which proposes a new, historical and comparative engagement with processes of religious individualisation. Building on the critique of theories of modernisation the proposition is to trace the variety of forms of individualisation as found in various world regions during different time periods. Together with a particular orientation for the study of religion this represents a shift in social theorising. It puts the experiences and activities of individuals centre stage and foregrounds situation, context and contingency. Accentuating interactional and micro-social dimensions, however, does not mean excluding macro- and long-term perspectives. At the centre of attention are constellations in which the individual personality becomes a defining feature for at least certain sections of society. In addition, the approach allows the capturing of paradoxical constellations. In order to secure individuality, individualisation is turned into a norm or even becomes stereotyped. Our approach allows us to address such trends that counter and sometimes block and reverse individualising developments. The special issue of Religion presents examples of a complex research arena that is still evolving. Besides two conceptual papers the special edition covers examples from various phases of Indian and European religious history as well as from the modern period in both regions.