Abstract
The burdens of older life, during what Peter Laslett calls the fourth-age, exaggerate feelings of fear and desire while resourcing despair. Some such burdens are borne from human corporeality. Others are socially constructed and afflict older persons further. A typology of burdens is introduced, identifying reflexive, transitive, and accusative burdens. The reflexive dirge of the person grieving their losses of competence, self-sufficiency, and independence includes a transitive counterpart, where a person’s self-perceived burden includes also the sense that one has become a burden to others. The accusative burden is experienced when persons are marked by others, catastrophically, as a burden. Regardless, these burdens must be given attention while attending to the ideations that prioritise independence but risk despair. Thus the relation between burdened self-image, despair, and late modern and policy preoccupations with independence will further focus such attention. Specifically, the prominence of independence in narratives of successful ageing will be interrogated, while inviting theological reflection on the reality of dependence and the nature of bodily life, together. That the Christian theological tradition teaches that human beings are bodies and are mutually dependent presses back against dogmas that prioritise independence and other icons of discrete subjectivity. Pointing toward Dietrich Bonhoeffer’s understanding of vicarious representative action, the reader is invited to consider again the kind of language in policy and for practice that might humanise persons in exchanges of responsible care(giving) and mutual dependence throughout the life course.
Highlights
In his A Short History of Decay Emil Cioran (2018) writes of the “Decrepit Man”: “The time is past when he thought of himself in terms of a dawn; behold him resting on an anemic matter, open to his true duty, the duty of studying his loss and rushing into it ... behold him on the threshold of a new epoch” (p.96).” While those persons whose ageing bodies have obliged such learning and haste, the new epoch can bring with it a vulnerability to despair
Realities, of bodily life together, I will point toward a theological anthropology, or interpretation of human being, and ethics that might interface with ageing-ethics and policy, while offering a different way into and for the good of later life—offering a narrative that a radical sociality might enable persons to learn to bear the burdens we bare
Older persons suffer those burdens which are conditioned by ideations of self-sufficiency and placed upon them by narratives, programmes, and policies enamoured by independence and its analogues
Summary
In his A Short History of Decay Emil Cioran (2018) writes of the “Decrepit Man”: “The time is past when he thought of himself in terms of a dawn; behold him resting on an anemic matter, open to his true duty, the duty of studying his loss and rushing into it ... behold him on the threshold of a new epoch” (p.96).” While those persons whose ageing bodies have obliged such learning and haste, the new epoch can bring with it a vulnerability to despair. Realities, of bodily life together, I will point toward a theological anthropology, or interpretation of human being, and ethics that might interface with ageing-ethics and policy, while offering a different way into and for the good of later life—offering a narrative that a radical sociality might enable persons to learn to bear the burdens we (don’t) bare (and to dissent from an independence that leaves persons vulnerable to despair).
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