Aging and Philosophy
CALL is a unique lifelong learning organization because it is member-led and based on peer-learning. Any member can form an Interest Group or Study Program based on individual interests. A long-time CALL member, Trudy Govier shares her experience of facilitating one such group, Aging and Philosophy. Trudy summarizes some of the topics discussed and the value of having such conversations.
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"We tend to deny our aging and hide it when we can, often feeling shame at what happens to our bodies. I think it helps to talk about experiences, challenges, and prospects after retirement, when we are aging and becoming old."
Trudy Govier
Background to the CALL Study Group, AGING and PHILOSOPHY
Due to his health concerns after an accident in 2023, my husband and I lived in a ‘retirement facility’ for some eight months before moving back into our house in June, 2024. Home and away we experienced challenges managing our affairs; these were different, though roughly equivalent so far as stress and difficulty were concerned. In the facility, many of those we met and chatted with were over 90 and it was that fact that triggered my interest in issues of aging. The variety stood out, and I rapidly learned not to make assumptions. Someone frail, bent, and apparently uncomprehending would suddenly wink and make a witty remark. On the other hand, a fashionably dressed woman, erect and seemingly able, would tell a story only to repeat it five minutes later and then again, if you met her the next day.
As a philosopher considering material for an upcoming conference I began to explore what had been said about aging in western philosophy. I did not get to that conference but my ideas led to the CALL group ‘Aging and Philosophy,’ this past fall. Suggested by a colleague, the group attracted 12 as regular members. We read about philosophers and their ideas as a start-off for our discussions but did not restrict ourselves to those themes. Other topics were doctors’ attitudes, psychologists’ research on wisdom, relationships with adult children, gender, negative terminology (Hags? Crones? Curmudgeons? Old fogies?) and the fourth age (dementia).
Philosophers on Aging
What did philosophers in the western tradition say about aging? Not as much as you might think. More was said about death: is there a soul distinct from the body and able to survive death? Would immortality be a blessing or too boring? Can death be dismissed as harmless? The old argument - that when we exist, our death does not; and when our death exists, we do not – is still discussed by philosophers today.
Historically, aging as distinct from death did get attention from some philosophers. In the ancient world, Cicero (106 – 43 B.C.E.) stands out with his cogent refutation of common negatives about old age. It’s not true that you can do nothing in old age, he said; there are mental pursuits and the mind is more important than the body. Lack of respect? You can stand up for yourself to make sure you are respected – and you should. Declining sexual urges? That will be a blessing. As for fears of the nearness of death, a person can die at any age.
In the late sixteenth century, the essayist Michel de Montaigne (1533 – 1592) urged that we could learn not to fear death by reflecting on it frequently. Montaigne was not positive about old age and urged that society take advantage of the talents and energy of youth.
The Stoics gave advice of interest to many today. A key tenet is the distinction between what we can control and what we cannot control. Stoics believe that we can control our attitudes and responses to events, but not the events themselves. They urged that we attend only to what we can control and not perturb ourselves with the rest. We cannot control a far-away war or the painful death of a relative; these things we have to accept. We can control our values and attitudes; we should tend to those; seeking calm and forbearance. We cannot control the fact that we are aging; it has to be accepted, not denied, not fought. But clearly, our attitudes and values will affect how we age.
What about activism? That was a key question raised in the group. Some people exert considerable energy for humanitarian causes; would Stoics be opposed on the grounds that distant earthquakes and wars are outside our control? For all its apparent wisdom, there is a false dichotomy underlying the Stoic advice. To be sure, there are things we can control, and things we cannot control. But there is an important intermediate category: things we can influence. Influence - that would be where activism comes in. An activist supporting the Red Cross, for instance, may influence conditions in war zones although he does not control them. As for aging, we can influence attitudes, as the Stoics emphasized, but also diet, exercise, relationships and activities.
Simone de Beauvoir (1908 – 1986) based her very substantial account on the very human tendency to think of the old as ‘other.’ We assume that it is other people are old – my mother, my aunt, the frail gentleman down the street … not me, never me. The assumption can obviously be wrong and making it has social costs, encouraging isolation and negative stereotypes about older people.
How old is old? That is, how old do you have to be to be old? A standard answer is 65, a common age of retirement. You retire; you become a ‘retiree;’ you are a ‘senior,’ an older person. An old person? Maybe. (Not elderly, not quite yet.) But would 55 be more accurate? There are living arrangements, fitness groups, special memberships, and financial plans for persons 55 and older. To me 55 seems absurdly young to be ‘old.’ Perhaps you are not old, or ‘older’, until 70 or 75 -- or even 80? That’s what I would say personally, but the matter is highly debatable. It was an important topic of discussion in our group.
From a chronological point of view, we all age similarly. Yet in other respects we age very differently – appearance, mobility, physical health, mental ability, capability of coping with the challenges of daily life. All are relevant aspects that vary considerably from person to person. Even starting at 65 leaves so much variety as to render the category ‘old people’ highly questionable. People retire or not and do that in different ways. Some run or swim marathons; others care for young grandchildren; some travel; some continue working effectively at demanding jobs or take up new careers. Some step back from activity, finding satisfaction in quiet pursuits at home. Some look ‘young’ with erect posture and fashionable clothes; others, not so much. We need to reflect on the category ‘old’ and the assumptions that go with it. Even presuming a clear chronological cut-off, there is no one way of being old.
Though we can perhaps not control our aging we can surely influence it by our attitudes and choices. Isn’t there such a thing as successful aging? The notion of successful aging is based on strange assumptions, though. ‘Well, you don’t look your age …’ it’s often the ultimate compliment for an older person. But think about it. In western societies, to age successfully is to seem young: to look (relatively) young; to converse easily, showing a good memory and fresh ideas; to move around easily; to run a household just as capably as a young person would. Perversely, you age successfully if you don’t seem to age. Most people don’t want to die and would like to live a long life but would not want to be old. Do you want to live to 90? Yes. Is 90 old? Yes. Do you want to be old? No. Could it ever be you and not some other person, who is old? No. ‘Other people become old. I am not an other person. So I am not old.’ (Find the fallacies.) Our attitudes to aging lead to paradoxes.
Underlying such paradoxes are simplifications and negative stereotypes about older persons. That was the point so strongly emphasized by Simone de Beauvoir. Nuances are needed; perhaps even positive stereotypes. One positive stereotype does exist; it concerns wisdom. Older people tend to be wise; with a diversity and length of experience, they may transmit their wisdom to those younger; they may be mentors and advisors, and as such serve society in valuable ways. Age is not sufficient for wisdom: older people may believe and act rashly and foolishly. (Many will think of a contemporary example.) It is not strictly necessary either: it is possible for middle aged and even young people to be wise. But the positive stereotype persists: ‘older and wiser.’ Philosophers reflecting on wisdom ask what it is, seeking a definition. Is wisdom knowing how to live well? Does it include good judgment about problems of living? Theoretical understanding of many branches of science and how they fit together? Of the foundations of knowledge? Of ethics? Or all of the above?
Contemporary psychologists of wisdom explore different questions. How and when do people become wise? Who is wise, and how do we recognize wisdom? Can we test for wisdom?
A group member researched papers on the psychology of wisdom and later presented his well-informed impressions to the group. Although the presentation was very well-received, the results of his studies were mixed. Different conceptions of wisdom emphasized different combinations of knowledge and traits, with little basis for consensus. Knowing the limits of one’s knowledge? Having sound judgment? Understanding the perspectives of others? Curiosity and openness to new ideas? Compassion? Sensitivity to different situations? To test for wisdom, one would have to know what it is. But if psychologists were to construct and use such tests, that would pose problems. They would inevitably involve simplifications and could be abused in executive hiring and other contexts.
We tend to deny our aging and hide it when we can, often feeling shame at what happens to our bodies. I think it helps to talk about experiences, challenges, and prospects after retirement, when we are aging and becoming old. Discussions in this group started with philosophy but did not end there, as participants described their own frustrations and challenges. Members were lively, fit mentally and physically, and keen to engage.
After our last session, people thanked me; several gave cards and gifts of baking. Due to my challenges (hearing and caretaker responsibilities (I will not be offering the group again.
There are many aspects to aging and it is useful to share stories and explore solutions and problems. My experience suggests that our feelings and values can develop in useful ways when we do that. With social attitudes, physical and mental challenges, fresh opportunities and regretful limitations, there is a multitude of themes to consider. Western philosophy is only one of many possible starting points. Think, talk, explore, and talk some more: the challenges of aging are relevant to us all.
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AUTHORS
Author/Editor
Maureen Osis retired from her career -- first as a Gerontological Nurse and then a Marriage/Family Therapist in private practice working with mid-life and older adults. Maureen has published numerous articles and books, related to her professions. She is a member of CALL because she is passionate about learning. She is a volunteer with CALL, doing social media and the primary author of the blog, because she likes to face new challenges.
Guest Author
Trudy Govier is a philosopher and author of many articles and books, including A Practical Study of Argument, Dilemmas of Trust, and Forgiveness and Revenge. She taught at Trent University, the University of Calgary, and the University of Lethbridge. Trudy has been an active member of CALL since 2013 and the facilitator of a number of interest groups.
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Editor's Note
In this post, Trudy Govier summarized the themes of the discussions of a CALL Study Program on Aging and Philosophy. Further, she shared the importance of having conversations about aging; to share stories and explore problems and solutions. If you agree, CALL offers some ways for members to have these conversations.
Contact Program to discuss the possibility of another Study Program on the topic of aging.
Read our Blog Posts about aging and ageism.
Intergenerational Programs
Ageism - Youthism
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