Religion of Love

Virtue Doctrine » Positive Virtue Doctrine » ST » Seniors  (Previous | Next)


[1232] The needs of seniors contrast sometimes significantly with those of younger people: this must be taken into account. It is not acceptable if seniors are put on the back burner or, even worse, have to scrape their living under unworthy conditions. Often, they have worked a lifetime and shoulder also in advanced age still (important) tasks - for example, to earn something in addition.

[1233] Seniors should be enabled to choose their environment in accordance with their wishes, if these are appropriate to them and their environment. However, it is our duty to make them aware when a wish cannot be realised (this way), due to the given circumstances, and then to look for suitable alternatives with them. It is for them no easy decision, if they have to make greater concessions to others.

[1234] It should go without saying that they make a living and can shape their environment age appropriately. Not only the own family but also the society owe them that, since they are a esteemed part of it, even if they are (seriously) ill or in need of care. If they feel worthless and superfluous, we go wrong, because we do not take their concerns sufficiently into account.

[1235] Facilities for seniors should not be store institutions, where a more or less acceptable result is achieved with minimal effort for the management. It is already inequitable if the quality of accommodation depends on the purse, since the life-time achievement can be expressed in the fewest cases in monetary terms, because the fate has not to have consideration for money, if one takes the life-time achievement into account at all.

[1236] For, how one masters zis life is always a subjective sensation, the is difficult to be imparted objectively to others, even less to be estimated. Even if we would find a feasible way for this, it remains questionable whether we can or should assume the judge role of L. For, the experiences of any past life are not surely available, so that we would have to judge something for that there is no basis.

[1237] We would assume the role of L and acentrical justice is not an easy field. Therefore, we should provide a worthy minimum living standard for everybody, which the circumstances in accordance with the things can and should only surpass. This standard should be part of the basic needs, to which every person has a right, thus is human right in the real sense of the word.

[1238] Who drives a person to suicide deals ill, so little livable the life of this person might appear. Any use of a means that harms a person more or less severely is amiss and entails bad karma. Vice versa, somebody collects good karma who improves the life of a person appropriately. This applies to both active and passive support (e.g. because of lack of time).

[1239] Social life should not only consist of offers for the well-funded youth or orient itself to markets. Equally important are age appropriate offers for seniors, which are not only to limit to the material realm. If we, for example, make extensively time for the older people, they can be better suited than a material gratuity. It depends just on the right mixing ratio of both.

[1240] We have to structure our lives so that we do justice to all societal groups, and that is that we set ourselves the right goals. If we overspend for things that have no value before L, we go wrong. We neither let exploit us, nor do we wear out for futile achievements or possession. One leads the happiest life in the middle of society, where one has everything what one needs.

[1241] It is a place where one can apply and prove oneself optimally before L by rendering one's love to zer in the service for ze and others. Everybody can get in the middle, even if he must afford extreme every now and again. Even if one in a way is in the vanguard of society, one can in another way still be in its middle by foregoing that what one can do without confidently for one's aim of life.

© 2006-2009 by Boris Haase

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