By Susan McFadden PhD, Robert Atchley PhD
As we confront our personal mortality, we'd ask, ''What has my lengthy lifestyles intended and the way have the years formed me?'' or ''How lengthy needs to I suffer?'' Such questions mirror time-consciousness, the focal point of this vintage volume.
The authors, from different disciplines in gerontology, act as publications within the exploration of the nation-states of time in later lifestyles and their meanings. As they learn how the research of time may give new meanings to getting older, in addition they ponder the spiritual and religious questions raised while humans reflect on the temporal obstacles of life.
This quantity honors Melvin Kimble's contributions to gerontology and represents a brand new path within the learn of faith, spirituality, and aging.
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Extra resources for Aging and the Meaning of Time: A Multidisciplinary Exploration
MARKING TIME Age-grading or other socially recognized age statuses provide the rhythmic structuring of cultural life by which time and aging are both marked (Hendricks & Hendricks, 1976, p. 27). As has been said, all manner of events are useful time markers for tracking life's transitions. Besides birthdays, other, less formal age-norms and temporal guideposts are integral to our daily lives and are sometimes endowed with ceremonial trappings. Retirement is such a transition; it casts a long shadow, it is an event cloaked in a great deal of lore.
By the fifteenth century mechanical clockworks had become reasonably accurate after the pendulum (originally conceived as a way to delineate the earth's rotation by recording the number of swings of the pendulum) had been adapted as a way to regulate clock mechanisms. In short order clocks spread across Europe, changing the way life and history were conceived. Time gradually became universal, synchronized around the world, divisible into infinitely smaller units, exemplifying the quantification and rationalization of the modern world.
Apart from our experience all else is abstraction. Having said that does not mean those personal concepts of time, what we generally refer to as one's temporal sense, are so ephemeral as to be unrecognizable. In many respects, time is visceral before it is cognitive. That is not to say time is a priori to experience but simply to say some feeling of time exists before we begin to think about it. Yet our concepts of time become both predictive and prescriptive. In everyday use, the way we think about time delimits present and any possible future cognition (Hendricks & Hendricks, 1976).
Aging and the Meaning of Time: A Multidisciplinary Exploration by Susan McFadden PhD, Robert Atchley PhD