Communicating with the elderly

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Communicating with the elderly

Great good and great evil come from the use people make of the media of social communication. For even though acts of communicating often do have unintended consequences, nevertheless people choose whether to use the media for good or evil ends, in a good or evil way.

They include public officials and corporate executives, members of governing boards, owners, publishers and station managers, editors, news directors, producers, writers, correspondents, and others. For them, the ethical question is particularly acute: Are the media being used for good or evil?

Communicating with the elderly

The impact of social communication can hardly be exaggerated. Here people come into contact with other people and with events, form their opinions and values. Not only do they transmit and receive information and ideas through these instruments but often they experience living itself as an experience of media cf.

Technological change rapidly is making the media of communication even more pervasive and powerful. The range and diversity of media accessible to people in well-to-do countries already are astonishing: The contents of this vast outpouring range from hard news to pure entertainment, prayer to pornography, contemplation to violence.

Depending on how they use media, people can grow in sympathy and compassion or become isolated in a narcissistic, self-referential world of stimuli with near-narcotic effects. Not even those who shun the media can avoid contact with others who are deeply influenced by them.

Along with these reasons, the Church has reasons of her own for being interested in the means of social communication. Viewed in the light of faith, the history of human communication can be seen as a long journey from Babel, site and symbol of communication's collapse cf. Sent forth into the world to announce the good news cf.

Today, she knows, that requires using media cf. The Church also knows herself to be a communio, a communion of persons and eucharistic communities, "rooted in and mirroring the intimate communion of the Trinity" Aetatis Novae, 10; cf.

Indeed, all human communication is grounded in the communication among Father, Son, and Spirit. But more than that, Trinitarian communion reaches out to humankind: The Son is the Word, eternally "spoken" by the Father; and in and through Jesus Christ, Son and Word made flesh, God communicates himself and his salvation to women and men.

Communication in and by the Church finds its starting point in the communion of love among the divine Persons and their communication with us. The Church's approach to the means of social communication is fundamentally positive, encouraging.

She does not simply stand in judgment and condemn; rather, she considers these instruments to be not only products of human genius but also great gifts of God and true signs of the times cf.

These purposes underlie the present document. The media do nothing by themselves; they are instruments, tools, used as people choose to use them.

In reflecting upon the means of social communication, we must face honestly the "most essential" question raised by technological progress: We take it for granted that the vast majority of people involved in social communication in any capacity are conscientious individuals who want to do the right thing.

Public officials, policy-makers, and corporate executives desire to respect and promote the public interest as they understand it. Readers and listeners and viewers want to use their time well for personal growth and development so that they can lead happier, more productive lives.

Parents are anxious that what enters their homes through media be in their children's interests. Most professional communicators desire to use their talents to serve the human family, and are troubled by the growing economic and ideological pressures to lower ethical standards present in many sectors of the media.

The contents of the countless choices made by all these people concerning the media are different from group to group and individual to individual, but the choices all have ethical weight and are subject to ethical evaluation. To choose rightly, those choosing need to "know the principles of the moral order and apply them faithfully" Inter Mirifica, 4.

The Church brings several things to this conversation. She brings a long tradition of moral wisdom, rooted in divine revelation and human reflection cf.protecting senior investors: compliance, supervisory and other practices used by financial services firms in serving senior investors securities and exchange commission’s.

The Problem of Financial Crimes Against the Elderly. This guide addresses the problem of financial crimes against the elderly.

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It begins by describing the problem and reviewing risk factors. Vague Health Complaints. Neurological symptoms of TIAs include stiffness in the neck, headache and double vision. The symptoms often dissipate before the elderly person becomes concerned, and the pain is typically much milder than with a regular stroke.

Understanding these barriers can help you to make communicating easier. Elderly Care Westwood MA-Some people feel that elderly loved ones just don't want to be involved in conversations, but that's usually not the case.

Introduction (return to top) How to care for elderly parents is a major concern of many Foreign Service families. How to ensure good health care, find the right living situation, and handle legal questions is often complicated for Foreign Service families by being posted abroad.

The cat’s meow is her way of communicating with people. Cats meow for many reasons—to say hello, to ask for things, and to tell us when something’s wrong.

Aging Well, Mature Living, Growing Older, Seniors: Psychology, Self-Help, Advice