By Emmanuelle Tulle (auth.)
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Extra resources for Ageing, the Body and Social Change: Running in Later Life
This denies the complexity and pluralism of late modern capitalist societies. Alexander proposes that fields should be viewed as both autonomous and interdependent. This, he claims, would allow for contradictions between systems, from which social change might emerge. As far as Bourdieu’s conception of the body is concerned, there are also held to be weaknesses. According to Alexander (1995), Bourdieu’s body is a site of practice, rather than a potential trigger for action or a potential agent of change.
Descartes’ ideas have been the subject of some criticism. Crossley (2001b) and Cottingham (1997) cite Ryle’s (1949) The Concept of Mind as one of the most systematic critiques in English of the mind–body dualism. Merleau-Ponty’s (1945) phenomenology was developed partly as a critique of Descartes. Cottingham (1997), however, shows that Descartes did indeed recognise that there is some interaction between the mind and bodily processes. His attempts to build this insight into his general theory of human agency led him to concede that “the emotions, feelings and passions’’ (p.
In other words, physical activity is touted as a route towards emancipation from social and physical ageing. Enfeeblement Grant (2002) and McPherson (1994) also stress the role of structural constraints which prevent agers from engaging in physical and leisure 16 Ageing, the Body and Social Change activities as a way of improving the ageing experience. Vertinsky (1998) has conceptualised the exclusion of older people, and most particularly older women, from competent forms of physicality as enfeeblement.
Ageing, the Body and Social Change: Running in Later Life by Emmanuelle Tulle (auth.)