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The Crisis Of Retirement And Facing Old Age

This essay will explore the ideas of Simone de Beauvoir on the crisis of retirement and facing old age.

As French philosopher Simone de Beauvoir observes, if old age is not to become an absurd parody of our former lives, there is only one solution: to continue to pursue ends that give our existence a meaning.

The issue of what awaits us at the conclusion of our working lives is one that has been the subject of much debate. For the French philosopher Simone de Beauvoir, retirement can be regarded less as a reward and more as an existential rupture: an event that causes the world to view us differently, and thus has the potential to alienate us from ourselves.

Western capitalist societies in particular tend to attach value to an individual's productivity, and they especially champion the cheap labour and technological nativism of youth.

In the contemporary economic paradigm, individuals who do not align with the prevailing norms and standards of profitability may find themselves marginalised and irrelevant. It is imperative to marginalise these individuals, as their contributions to the global community have reached their zenith.

The crisis experienced by some individuals upon retirement constitutes a component of the comprehensive social process of 'othering' that is imposed on the ageing population in general, as Beauvoir observes. The author posits that individuals tend to eschew self-identification as 'old'.

Society tends to perceive advanced age as a disgraceful and sensitive topic that is considered improper to discuss.

In contrast to the unpredictable nature of death, which can occur at any moment, Beauvoir proposes that "age is distanced from us by a span of time so vast that it becomes indistinguishable from eternity: such a distant future appears to defy reality."

Indeed, given that death is synonymous with nothingness, it poses a lesser threat to our identity than old age does.

This void can induce a metaphysical sense of vertigo, yet it is reassuring in its simplicity — it does not engender any difficulties. The assertion is made that the subject will no longer be in existence. In the context of such an occurrence, the individual's sense of self remains intact. The act of conceptualising oneself as an aged individual at a time when one is actually in their youth can be considered as a form of self-identity substitution, whereby one adopts the identity of another person.

The concept of advanced age as a looming calamity is a poignant one, for it is the contrast with life rather than death that is emphasised. Age is thus depicted as a parody of life itself.

From a societal perspective, the elderly are often viewed in a dichotomous manner, characterised by either the serenity of wizened sages, who are revered as transcendent spirits between life and death, or, more commonly, as senile and infirm individuals. In either case, they are distinguished from humanity: they are Othered.

This analysis is offered by Beauvoir in her 1970 work, The Coming of Age. She examines the oppression of the elderly with the same unwavering rigour with which she evaluates the situation of women in her more renowned 1949 book, The Second Sex.

A curious aspect of societal attitudes towards the elderly is the self-denial that appears to be at its core. As Beauvoir outlines, the options are stark: either to die early or to grow old. However, the process of Othering the elderly is so thorough that we tend to ignore the fact of ageing as something that will ever impact us personally.

This societal marginalisation is so profound that it can be internalised, leading to a state of self-rejection. The individual, in their old-fashioned state, becomes oblivious to their own identity.

The rejection of the process of aging by many individuals can be interpreted as an expression of 'bad faith', as described by existentialist thinkers such as Beauvoir. Bad faith can be defined as a form of self-deception, manifesting in two distinct ways.

Firstly, the pre-given 'facticity' of our lives may be denied: that is to say, the reality of our existence, our origins, and the boundaries of what is realistic for us may be questioned.

Secondly, the concept of 'freedom' in this context is not to be taken lightly. It pertains to the ability to act, to become, and to realise possibilities.

The human condition is characterised by a perpetual oscillation between facticity and freedom. To resolve this tension, there is a tendency to deny either aspect of this duality: the individual is compelled to deny both their factual nature and their potential for freedom.

The refusal to acknowledge the onset of ageing can be regarded as a form of bad faith that is characterised by a denial of reality. By treating the elderly as a foreign species, by pushing away 'old age' as something that only ever happens to others, the not-yet-old slip into an absurd kind of deception and inauthenticity towards their own lives.

This kind of bad faith can persist for decades — until one day, external forces compel us to confront it. The phenomenon under discussion may be conceptualised as a fall, an illness, or the manifestation of a wrinkled face upon reflection in a mirror.

Beauvoir recollects her own astonishment at the unexpected manner in which the universal passage of time had also been carrying her along:

I recall my own astonishment when I was gravely ill for the first time in my life and I thought to myself, 'This woman they are carrying on a stretcher is me.'

However, it should be noted that the process of aging can be accompanied by a number of challenges, with one of the most significant being the experience of retirement.

The transition to retirement can be likened to the transformation of a productive human being into a pensioner in the blink of an eye. The economy has expressed gratitude for one's contributions, and it is now time to make way for new developments. Furthermore, it is imperative to emphasise the necessity of retiring with decorum. It must be acknowledged that, by virtue of advanced age, individuals have transitioned from the dynamic and tumultuous milieu of human existence. It may be advisable to consider horticultural pursuits as a viable option, given the circumstances.

Those who have retired from a capitalist economic system are required to address a series of inquiries that have the potential to precipitate a crisis of confidence. In the event of an individual's transition from the workforce, the question of the purpose and value of life becomes a salient one.

The past has been rendered static, and the future appears to be constrained. Consequently, the question arises of what the subsequent phase will entail, in the context of a managed decline. The question is posed of whether the subject has been relegated to a state of desolation and abandonment. Is this the end for the vehicle? The question arises as to whether the designation 'old person' is the only possible label for this individual. This raises the question of whether this is the full extent of the situation.

Following a lifetime of denying reality through deceitful means and disregarding the inevitability of the ageing process, retirees are now confronted with the pervasive ageism that such dishonesty engenders.

If the term 'old' is perceived to be synonymous with a state of degradation or decline, then conditions are conducive to older people viewing themselves in this manner. This approach, however, is not without its limitations, as it can, at times, result in a form of self-censorship and the imposition of restrictions on one's potential actions and expressions. The assertion that an individual is too advanced in years to engage in a particular activity, whether that be donning a certain garment, embarking on a journey, or attempting a new endeavour, is a common one. As Beauvoir asserts:

Should elderly individuals exhibit comparable aspirations, sentiments and necessities to those of younger demographics, the global community often responds with revulsion. Love and jealousy are perceived as abhorrent, sexuality as distasteful, and violence as absurd.

The phenomenon of facticity-denying bad faith exhibited by the not-yet-old population consequently gives rise to the freedom-denying bad faith demonstrated by the already-old demographic. The elderly population is susceptible to social alienation, which can lead to a state of internalised alienation.

The solution to this issue is yet to be determined. The objective of this study is to explore the potential for individuals to liberate themselves from the constraints imposed by false beliefs surrounding concepts such as work, retirement and the process of ageing.

When human value is inextricably linked to one's professional status, as Beauvoir observes, it becomes evident that the absence of employment in later years can lead to profound feelings of isolation, loneliness, and self-doubt.

The contemporary workplace often engenders a sense of perpetual striving, fostering the perception of a future accomplishment that is both alluring and aspirational. Conventional milestones such as marriage, purchasing a property, and childbirth serve to reinforce this grand narrative arc.

However, the transition to retirement often accompanied by the disconcerting implication that one's contributions and efforts have been rendered futile. The machine continues to operate, expelling its obsolete components alongside the thoroughfare. As Beauvoir asserts:

It is a poignant realisation that, at a given moment, an individual may come to understand that their life has reached its conclusion, and that their remaining journey will lead them solely to their final resting place. He has achieved a significant level of success; however, it is important to note that this can be followed by a decline. In the words of Yeats, 'Life is a long preparation for something that never happens'. There is a juncture at which one realises that one is no longer preparing for any eventuality, and one comprehends that the notion of progressing towards a goal was a fallacy. Our personal history had presumed that it possessed an end, and now it is indisputable that this finality has been removed.

While this realisation is frequently disturbing, and at times even devastating, Beauvoir theorises that, under the appropriate conditions, it can also act as a catalyst for longer-term authenticity and joy. The advanced years are characterised by a multitude of substantial benefits that are often overlooked.

Indeed, even in the context of Othering and ageism, some individuals nevertheless experience retirement as a significant source of personal liberation. Consequently, individuals are no longer compelled to engage in behaviours that serve the pursuit of career advancement, the enhancement of reputation within a specific social or professional circle, or the augmentation of financial resources for retirement purposes.

This process of discarding preconceived notions and illusions represents a significant contribution of this period.

One potential strategy to address the negative perceptions associated with ageing is to critically examine the opportunities it presents. Indeed, employment is no longer a viable option; however, there are other potential avenues to explore. The ancient Greek philosopher Aristotle propounded the notion that human excellence is best expressed not through work, but through leisure.

Contrary to popular belief, retirement need not be regarded as a crisis of identity. Indeed, it may be viewed as a rite of passage to a more authentic way of life. Individuals have the capacity to direct their attention towards activities that they find genuinely stimulating, such as grandparenthood and family life, the establishment of communities, the development of new skills, and the acquisition of knowledge in areas that they previously lacked the opportunity to explore.

In summary, the cultivation of human qualities is paramount.

As Beauvoir writes, "There is only one solution if old age is not to be an absurd parody of our former life."

It is imperative to pursue endeavours that bestow meaning upon our existence. Such pursuits may encompass devotion to individuals, groups, or causes; social, political, intellectual, or creative endeavours; or any other pursuit that is conducive to the fulfilment of our human condition.

In the context of preparing for retirement, financial security is undoubtedly a primary concern. However, it is imperative to recognise that ensuring financial stability is merely one aspect of a comprehensive retirement preparation. The importance of securing adequate housing and engaging in fulfilling hobbies should not be overlooked. Furthermore, it is imperative to consider the commitments, pursuits and projects that will sustain us until the conclusion of our lives.

A more transitional or phased approach to retirement, coupled with the ongoing decoupling of our identities from work irrespective of age, may prove effective in facilitating this transition.

It is imperative to engage in perpetual introspection, not merely at the culmination of one's professional journey, to ascertain our fundamental aspirations in life. We must endeavour to meticulously arrange our lives in accordance with these aspirations well in advance of our eventual transition from professional endeavours for monetary gain.

However, it must be acknowledged that this may not be a viable option for a significant proportion of the population. Within a culture that defines its citizens by their professional activities, it can appear to be challenging to engage with or explore other domains. It is important to acknowledge that not all individuals have the opportunity to identify and cultivate their passions.

It is possible that an individual may be managing financially on a pay-to-pay basis, or may be employed within an industry that offers limited opportunities for career progression beyond the immediate role, or may have dependents to support. Upon retirement, the subjects of this study are confronted with a desolate and barren environment, a metaphorical landscape of lives that never flourished.

Beauvoir asserts that the collective failures of society are embodied by the profound sense of isolation and rejection experienced by these individuals. The Coming of Age is a clarion call for societal transformation, aimed at ensuring that elderly individuals are not marginalised or marginalised by economic structures, but rather, they are accorded a meaningful place in everyday life. This transformation is predicated on the recognition of the value of their experiences and the facilitation of avenues through which they can articulate their innermost sentiments, share the intricacies and nuances of their lived experiences, and commemorate their full and uninterrupted humanity.

It is imperative for younger demographics to acknowledge that the manner in which society treats the elderly is indicative of the manner in which the world will treat them. Beauvoir's argument is that it is not possible to dehumanise those with whom we are destined to become.

It is imperative that we cease to engage in acts of dishonesty; the very essence of our existence is at stake in the future that awaits us. It is not possible to ascertain one's identity in the absence of knowledge regarding one's future self. It is therefore recommended that individuals recognise themselves in other people, whether male or female, of advanced age.

The notion of adornment in one's senior years is not merely an expression of pride but rather a form of resistance against a societal preoccupation with the notion of youth. This resistance is particularly pertinent in the context of contemporary discourse surrounding work, retirement, and the ageing process.

As individuals age, they are subject to physical changes and challenges. However, these changes do not necessarily have to be accompanied by feelings of social or existential alienation. The absence of a definitive, glorious destination in our lives does not, in itself, negate the possibility of our lives being imbued with purpose and value through our engagement in projects that contribute to the betterment of the world. This notion is encapsulated by Beauvoir's assertion:

The most favourable circumstance for the elderly individual is to have a fulfilling array of projects that keep them occupied and engaged, thus avoiding both ennui and physical deterioration. The temporal periods in which he resides are under his own personal jurisdiction, and he is not obliged to adopt the defensive or aggressive behavioural patterns that are frequently observed in the latter years. His advanced age is not remarked upon.

Indeed, under optimal conditions, and when presented with a life replete with purposeful activities and relationships, advanced age has the potential to be the most fulfilling and genuine period of life.

However, Beauvoir concedes that if an individual's experience does not align with this, it should not be construed as a personal deficiency. The prospect of dignity in old age is greatly diminished when there is an absence of dignity in the work individuals are compelled to perform in order to attain it.

In order for this to be the case, it is necessary for him to have committed himself to undertakings that set time at defiance in his middle age. In our society of exploitation, this possibility is refused to the vast majority of human beings.

It is evident that a complete release from the prevailing notion of bad faith surrounding the process of ageing will necessitate a substantial upheaval in the prevailing economic system.

Throughout history, other cultures have demonstrated a profound respect for the life experience and wisdom of the elderly, allocating them significant roles and places within society.

In contemporary Western society, however, the prevailing societal paradigm continues to prioritise the evaluation of an individual's worth based on their productivity and profitability. This approach engenders a societal mindset that treats people as economic units to be exploited and discarded. Consequently, the fear and revilement of old age persists, and those who experience it encounter existential challenges that extend beyond mere physical decline.