By Julian C. Hughes

Exploring innovations of growing old, personhood, means, liberty, most sensible pursuits and the character and ethics of palliative care, this publication may also help these within the being concerned professions to appreciate and have interaction with the innovations and arguments underpinning the adventure of dementia and dementia care.

Dementia is linked to getting older: what's the importance of this? humans talk about person-centred care, yet what's personhood and the way can it's maintained? what's means, and the way is it associated with the best way someone with dementia is cared for as a individual? How may still we expect in regards to the legislations in terms of the care of older humans? Is palliative care the correct method of dementia, and if this is the case what are the results of this view? What position can the humanities play in making sure caliber of existence for individuals with dementia?

In answering such questions, Julian Hughes brings our realization again to the philosophical and moral underpinnings of dementia care, laying off new gentle at the importance and implications for these within the being concerned professions, teachers and researchers, and people dwelling with dementia and their households.

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Additional resources for How We Think about Dementia: Personhood, Rights, Ethics, the Arts and What They Mean for Care

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These underpinnings inform (or should inform) our clinical encounters with people who have memory difficulties. To anticipate, I want to say that our understanding of memory has a huge amount to do with our understanding of persons. For being a person, including being a person with dementia, is to be a whole lot of things, with a whole lot of ways of engaging with the world and with other people. My argument is that memory is many things and I shall attempt to show some of them. My aim in doing so is to suggest something about our engagement with people with dementia.

Well, but might we wish to argue that this is simply an empirical, contingent matter, that death is not inevitable? I can think of two immediate responses. First, that an unbounded life, a life like this one but forever, is not something of which we have any real current conception. Many of our day-to-day concepts would have to change in order to understand such an eternal being. How would we, for instance, expect them to behave morally? If you knew you were going to live forever, what would be your attitude towards relationships?

The word ‘significance’ suggests meaning. Indeed, one theory of meaning, of the way in which words stand for objects, is in terms of their signification. We could say that words are signs for objects. Such a theory, however, is generally regarded now as being too simplistic. Instead, philosophers, following Wittgenstein amongst others, would tend to understand meaning in terms of use, or better still in terms of practice. According to this line of thought, to grasp a meaning is to grasp or to have a pattern of practice (a notion to which I shall return in Chapter 11).

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