Old age represents a serious contemporary social issue. In the West, we have had a long history of derogating the old and the very status of old age. This has been true, with very limited exceptions, for the ancients, for Renaissance thinkers, and in modern times. With the greater incidence of longevity in our society, the inevitable question arises: what meanings shall we attach to old age? How can this period of the life-cycle be lived successfully given the problem that (...) old-age represents in moral and social terms? And what does “successful old age” mean?Drawing on the work of William James, particularly on some of his ethical and moral ideas, and on the specific case of Matisse, , I argue that a successful old age is possible. I argue that the key to the problem of living a successful old age requires that one leads a life of significance, where a life of significance” is one lived broadly in line with the kind of proposal advanced by William James, to wit, – that it requires a life lived with a commitment to and guided by ideals.The Jamesian ideas are unpacked. It is shown how some of the difficulties that life in old age presents can be seen in the light of a failure to find, defend, and to maintain a commitment to ideals set by oneself, thus providing confirmation of the plausibility of this Jamesian insight. (shrink)

In a justifiably famous passage in Plato’s Gorgias, Socrates discusses whether or not the truly wicked, those who perpetrate injustices against humankind, can be happy. This issue has been the subject of countless commentaries by moral philosophers. In the end, Socrates comes to the reassuring conclusion that the unjust cannot really be happy.It is well known of course that Socrates argues for what is called by one writer “the supreme crowning paradox” of Socratic ethics: Socrates makes the case that the (...) worst thing that can happen to a person is that he or she should commit some terrible wrong and escape the corrective influence of justice. This supremely paradoxicalsounding insight is important not only for what it tells us about Socratic thinking on ethical matters, but more importantly because of the way that the conclusion that Socrates desperately wants to draw — that the perpetrators of injustice are miserable and ultimately suffer — is one that has stimulated moral inquiry. It has led to the search by many philosophers for a master argument which might show that whatever lure immorality might have for us, it is not only bad for us, but it is ultimately irrational for us to be unjust.If shown, a persuasive argument for the ultimate irrationality of injustice would be a powerful argument for encouraging the motivation to justice and morality, however onerous the commitment to the moral conventions of our society might be. Such an argument must show that whatever might be the lure of perpetrating injustice, it is an illusion which rational argumentation can show. (shrink)

J.B.Paris, The Uncertain Reckoner?s Companion:A Mathematical Perspective(Cambridge Tracts in Theoretical Computer Science). Cambridge: Cambridge University Press, 1994. X+212 pp.$39.95/£25. ISBN 0 521 46089 1.