The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.

No description available.

Explores the beneficial effects and values that spirituality and religion present when addressing the elder population aged 60 and over. Also, examines the potential implications of integrating spirituality as a treatment model approach into direct social work practice and recommends possible changes for social work curriculum. Quantitative data was obtained through a convenience sampling to obtain a true representation of the population of residents in regions of San Bernardino County, California. Qualitative data was obtained through the use of open-ended questions that provided for greater validity, understanding and interpretation of spirituality and how external forces affect this population. Results indicate that elders 60 years and older with spiritual/religious values are better equipped to face the challenges of late life and report higher levels of satisfaction compared to elders that do not share the same ideals.

Man Suk Kwan. / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Abstracts in English and Chinese. / Abstract --- p.2 / Acknowledgements --- p.4 / Chapter I. --- Introduction --- p.7 / Chapter A. --- A Unique Human Quality --- p.7 / Chapter B. --- An Empirical Interest Aroused --- p.8 / Chapter C. --- Empirical Insights into the Need of Elderly Spiritual Care --- p.9 / Chapter 1. --- Views from a Journal of an Elderly Care Home in Hong Kong --- p.9 / Chapter 2. --- An Authentic Experience of a Social Worker in the Hong Kong Elderly Service --- p.11 / Chapter D. --- Research Question and Research Method --- p.12 / Chapter II. --- Aging and Spirituality --- p.13 / Chapter A. --- What is Aging? --- p.14 / Chapter 1. --- Physical Changes in Aging --- p.15 / Chapter 2. --- Loss and Decline in Aging --- p.16 / Chapter 3. --- Despair in Aging --- p.17 / Chapter B. --- What is Spirituality? --- p.20 / Chapter III. --- Melvin A. Kimble's Spiritual Care Model in Aging --- p.23 / Chapter A. --- The Three Stages of Gerontology --- p.23 / Chapter B. --- Melvin Kimble Points to Viktor Frankl --- p.24 / Chapter 1. --- Meaning and Spirituality in Logotherapy --- p.24 / Chapter 2. --- Crisis of Meaning --- p.26 / Chapter C. --- A Spiritual Exercise Approach --- p.28 / Chapter IV. --- Elizabeth MacKinlay丨s Spiritual Care Model in Aging --- p.29 / Chapter A. --- Considering the Psychosocial and Spiritual Dimensions of Life from a Developmental View --- p.29 / Chapter B. --- Spirituality in Frail Elders --- p.31 / Chapter C. --- Spirituality in Elders with Mental Health Problems --- p.33 / Chapter 1. --- A Model of Spiritual Tasks of Aging --- p.33 / Chapter 2. --- Spirituality in Elders with Dementia --- p.34 / Chapter V. --- Issues in Positive Aging --- p.38 / Chapter A. --- Changing Attitudes towards Growing Old --- p.38 / Chapter B. --- Normal Aging --- p.41 / Chapter C. --- Successful Aging --- p.42 / Chapter D. --- Positive Aging --- p.45 / Chapter 1. --- Background for Positive Aging --- p.45 / Chapter 2. --- Characteristics of Positive Aging --- p.49 / Chapter E. --- Distinction between Positive Aging and Successful Aging --- p.55 / Chapter F. --- Erikson's Life Span Model of Aging and Positive Aging --- p.56 / Chapter VI. --- Interaction between Positive Aging and Perspectives of Kimble and MacKinlay --- p.62 / Chapter A. --- """Peace and Joy versus Despair"" Enriched by ""Wisdom versus Despair""" --- p.62 / Chapter B. --- Meaning of Life Enriched by Quality of Life --- p.64 / Chapter VII. --- Application of Positive Aging and Spiritual Care to Real Life Examples --- p.66 / Chapter A. --- Facilitating Spiritual Growth in Aging --- p.66 / Chapter B. --- Elders with Dementia --- p.66 / Chapter C. --- Living a Positive Life --- p.68 / Chapter D. --- Crucial Importance of a Lifestyle Choice --- p.69 / Chapter E. --- Searching for Meaning in Life --- p.70 / Chapter F. --- Finding Joy and Hope in Hobbies --- p.71 / Chapter VIII. --- Conclusion --- p.72 / Chapter A. --- Limitations --- p.72 / Chapter B. --- Reflections --- p.73 / References --- p.76

This thesis will investigate the significance of the Eastern Orthodox perspective of theosis, for the bioethical principle of autonomy, specifically with regard to its respect for the elderly. Theosis is a central doctrine of the Orthodox Church which pertains to the salvation of human persons and their free and cooperative response to God's grace, and as such, has an intimate relationship with the Eastern Orthodox understanding of personhood. / On the one hand there are a number of areas of mutual concern or overlap between the concept of respect for autonomy and the Orthodox understanding of personhood and the goal of theosis. There are, however, significant differences which prevent them from being viewed as synonymous or even as totally compatible. / There are complementary aspects, some of which will be identified in this initial study. It is hoped that such an investigation can help to further develop Eastern Orthodox thinking with regard to bioethical issues and be of value when dealing with the complex issues related to the elderly. This topic will also be of interest to a wider audience involved in bioethical reflection from both Christian and secular perspectives.

No description available.

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Practical Theology / D. Th. (Practical Theology)

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)