OLD AGE: THE COMPLETION OF A LIFE CYCLE

1958 ◽  
Vol 6 (1) ◽  
pp. 1-9 ◽  
Author(s):  
Thomas N. Rudd
Keyword(s):  
Author(s):  
Axel Michaels

This chapter examines the classical Hindu life-cycle rites, the term saṃskāra and its history, and the main sources (Gṛhyasūtras and Dharma texts). It presents a history of the traditional saṃskāras and variants in local contexts, especially in Nepal. It describes prenatal, birth and childhood, initiation, marriage, old-age, death, and ancestor rituals. Finally, it analyzes the transformational process of these life-cycle rituals in the light of general theories on rites of passage. It proposes, in saṃskāras, man equates himself with the unchangeable and thus seems to counteract the uncertainty of the future, of life and death, since persons are confronted with their finite existence. For evidently every change, whether social or biological, represents a danger for the cohesion of the vulnerable community of the individual and society. These rituals then become an attempt of relegating the effects of nature or of mortality: birth, teething, sexual maturity, reproduction, and dying.


Author(s):  
Tsisana Modebadze

The aim of the study is to define the metaphoric meaning of the concept ‘life’ in the German idioms. The German word das Leben means both to live and life in Georgian. It means German does not differentiate them. Our task is to define the positive and the negative connotations of idioms containing the concept of life/ live. To solve this task, we searched for the relevant phraseologisms in the dictionaries and classified them. The study has revealed that lexemes denoting seasons prevail in such idioms. In a metaphoric sense, we can show these idioms as a whole life cycle: from cradle to grave. The lexeme spring stands for youth years (Der Frühling des Lebens-the spring of life), while the lexeme autumn stands for the old age (Der Herbst des Lebens- the autumn of life). In the same figurative sense, the lexeme Lebenmay refers to one day only. For instance, Leben ist ein Tag – Life is one day. This phraseologism shows the brevity of life. Metaphorical compound Lebensabend means the evening of life, that is the old age. The brevity of life is also reflected in the idiom sein letztes Stündlein hat geschlagen- ‘his last hour struck’, meaning, his life came to an end. Metaphorisation of human’s life is also common with the following lexemes: plants, travel, road, food, struggle, liquid and vessel. Thus, life is alternation of positive and negative moments. The former are often compared to light and the sun, while the latter - to shade, darkness and night. Proceeding from this life is a regular alteration of light and darkness, the sun and shade, light and dark.


Author(s):  
Sergei Scherbov ◽  
Warren C. Sanderson

Probably the most famous demographic riddle of all time is the one that the Sphinx was said to have posed to travellers outside the Greek city of Thebes: ‘Which creature walks on four legs in the morning, two at noon, and three in the evening?’ Unfortunate travellers who could not answer the riddle correctly were immediately devoured. Oedipus, fresh from killing his father, was the first to have got the answer right. The correct answer was ‘humans’. People crawl on their hands and knees as infants, walk on two feet in adulthood, and walk with a cane in old age. We easily recognize the three ages of humans. Humans are born dependent on the care of others. As they grow, their capacities and productivities generally increase, but eventually these reach a peak. After a while, capacities and productivities decline and, eventually, if they are lucky enough to survive, people become elderly, often again requiring transfers and care from others. The human life cycle is the basis of all studies of population ageing, and so we cannot begin to study population ageing without first answering the Sphinx’s riddle. However, answering the Sphinx’s riddle is not enough to get us started on a study of population ageing. We must take two more steps before we begin. First, we must recognize that not all people age at the same rate. As seen in Chapter 5, nowadays more educated people tend to have longer life expectancies than less educated people. Second, we must realize that there is no natural generalization of the Sphinx’s riddle to whole populations. Populations cannot be categorized into the stages of infancy, adulthood, and old age. Indeed, if the Sphinx was reborn today, we might find her sitting near another city and posing an equally perplexing riddle, one especially relevant for our times: ‘What can grow younger as it grows older?’ Answering this riddle correctly is the central challenge of this chapter and the key to understanding population ageing in the twenty-first century.


Author(s):  
Irina Burlacu ◽  
Sorina Soare ◽  
Daniela Vintila

Abstract This chapter examines to what extent the Romanian welfare system covers resident citizens compared to foreigners residing in Romania and Romanians living abroad. In doing so, we analyse existing social policies aiming to ensure their coverage against a variety of risks at different life-cycle stages, including unemployment, poverty, sickness and old-age. The main conclusion is that the Romanian welfare state is open to all residents, regardless of their nationality, thus providing everyone equal grounds for accessing social benefits. The criterion of residence on the Romanian soil is, however, prevalent. This implies that relatively few social provisions are extended for non-resident Romanians, which represent an increasingly sizeable community given the intensity of migration outflows in recent years. Furthermore, the Romanian social protection system has had relatively little impact on reducing the risk of poverty and income inequality in the country, despite regular amendments during the last years.


1988 ◽  
Vol 27 (1) ◽  
pp. 11-23 ◽  
Author(s):  
Natalie Rosel

Erik Erikson used the film character of Dr. Borg from Wild Strawberries to flesh out his life cycle conception of ego integrity versus despair in old age. The present application of Erikson is to three women: Augusta Turnley (fiction), Florida Scott-Maxwell, and Arie Carpenter-three distinctly different lifestyles and educational backgrounds. Both the dialectical struggle contained in Erikson's model of old age and the specific concepts of ego integrity, despair and wisdom are made concrete in this theoretical exploration.


2005 ◽  
Vol 50 (2) ◽  
pp. 103-129 ◽  
Author(s):  
Ruth Malkinson ◽  
Liora Bar-Tur

This study is based upon personal interviews with 47 elderly bereaved parents. These interviews provided us with detailed and extensive information on the bereavement processes that parents experience over a long period of years. From an in-depth content analysis of the interviews and the way the parents described bereavement, it seems that it is a central motif in their lives affecting their relationships with each other, with the living children, with friends, at work and with others. Although enduring grief along the life cycle is an un-patterned process with emotional and cognitive ups and downs, involving a continuous search for a meaning to life, we observed a development in this process throughout the years. As we proposed in a previous study (Malkinson & Bar-Tur, 2000) there are three main identifiable phases in the bereavement process: the immediate, acute phase; grief through the years until aging; and bereavement in old age. We propose to refer to them as the three main phases in the development of parental grieving process and name them “young grief,” “mature grief,” and “aging grief.”


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