Critics of Berkeley's divine language argument usually dismiss it for one of two main reasons: (1) it appears to be a mere variation on Descartes's argument for the existence of other minds, or (2) there is too little similarity between human languages and the ‘discourse of nature’. I will first show that the compositional features of language on which Berkeley partially bases his argument include systematicity and productivity – not merely the generativity on which Descartes's is based. I will then show that the analogy between human languages and the discourse of nature is stronger than typically appreciated, even given contemporary understandings of language.

Erikson asked what makes some people care for the future of the species and others not, calling this ‘generativity vs. stagnation’. In three studies, we addressed structure of this trait and its heritability. Study 1 (N = 1570), using structural models of the Loyola Generativity Scale , revealed three correlated factors consisting of (1) Establishing and aiding the next generation; (2) Maintaining the world; and (3) Symbolic immortality through a positive legacy. Study 2 (N = 311) successfully replicated this structure in an independent UK sample. Study 3 tested genetic and environmental influences on generativity. All three factors showed significant and substantial heritable influence. A general factor was required, which was also heritable. In resolving previous uncertainty over the transmission of generativity across generations, shared environmental transmission models fit poorly. Substantial unique environmental effects suggest strong cultural impacts on concern for the species. Generativity researchers may usefully adopt this three-factor scoring system, allowing research on the predictive power of each component of generativity as well as molecular genetic or biological studies.

Research on later-life generativity has promoted a new view of older persons that, far from the traditional images of disability, dependence and frailty, recognises their capacities, and potential to continue growing, while underlining their participation and contributions to families, communities and society. The goal of this study was to carry out a scoping review on later-life generativity, the first one conducted on this topic as far as we know, to show how studies in this area have evolved, which aspects of generativity in later life have been studied, and the methodological and epistemological approaches that are dominant in this area of inquiry. Our scoping review shows that research into generativity in later life has grown steadily over the past 30 years, and particularly during the last decade. However, our results also show how such growing interest has focused on certain methodological approaches, epistemological frameworks and cultural contexts. We identify four critical gaps and leading-edge research questions that should be at the forefront of future research into generativity in later life, gaps that reflect biases in the existing literature identified in the study. These are classified as methodological, developmental, contextual and ‘dark-side’ gaps.

The physical, mental and social benefits for older adults who volunteer are well-documented. Absent from this area of research is an understanding of volunteer motivations among ethnoculturally diverse older adults. This paper addresses this research gap by examining motivations to volunteer related to cultural generativity among Jewish older adults, a group that remains underexplored in research. Cultural generativity is defined as an impulse to pass down one's culture to the next generation, and thus to outlive the self. The Jewish community is notable for possessing high levels of social capital, indicated by close community ties and the large number of faith and culturally based organisations, and therefore makes them an important ethnocultural group to study. Semi-structured qualitative interviews were conducted with 20 adult volunteers age 65 and over. The guiding research questions for this study are: What are the motivations to volunteer among older Jewish adults? and Do these motivations align with the concept of generativity applied to Jewish culture? Data analysis identified three themes related to cultural generativity: volunteering to preserve and pass down Jewish traditions and teachings; a Jewish ethic of giving back perceived as a duty; and experiences of anti-Semitism and discrimination motivating Jewish participants to volunteer. Findings suggest the ways in which cultural generativity may be expressed through volunteerism.

This research examines the characteristics of the age demographic of a top management team (TMT) as drivers of a firm's environmental management (EM) strategy comprising compliance-only and beyond-compliance initiatives. Using a matched sample of publicly listed firms in Kinder, Lydenberg, and Domini and Bloomberg, panel data regression techniques on a unique dataset of 3,251 firm-year observations suggest that a link does exist. Driven by a desire for legacy and a preference for risk-averse decisions, aging TMTs will support beyond-compliance initiatives. On the other hand, age diversity is expected to enhance the innovative potential of a TMT for solving pressing compliance-related environmental issues. The study finds that aging TMTs support beyond-compliance as compared to compliance-only EM strategies. TMT age diversity, though helpful in developing compliance-only initiatives, is not instrumental in driving beyond-compliance initiatives. The study highlights the challenges in developing a comprehensive EM strategy suggesting paths for future research.

This paper links memory to generations of meaning and argues that generational belonging mediates access to memory. Generations of meaning create memories because they connect experiences, beyond the lifetime of individuals, with the wider cultural existence of social communities. Such connections can be understood as a hermeneutic and relational process. Meaning is not a factor of causation, but is cumulative, as meanings are recollected across generational thresholds of experience. This paper conceptualizes such thresholds of experience through three lines of enquiry. First, generativity produces new carriers of culture and memory, which sustain perceptions of historical beginnings. Second, generational change is a condition of liminality and in-betweenness, which people work to transcend by mediating fractures and thus connecting past problem spaces to frameworks of anticipation. Third, narrative commitments emerge as memories are recollected across different temporalities, incommensurability, and forgetting. Memory is not the product of one determining generation, but relational, cumulative, and stretched out in time.

Terror management theory (TMT) posits that cultural worldviews function to allay concerns about human mortality. Preliminary research with older adults has indicated that seniors do not respond to death reminders in the same way as their younger counterparts. The purpose of the current study was to test a developmentally relevant construct that may buffer death anxiety in later life. It was hypothesized that Erikson’s concept of generativity may encompass death-denying properties for older adults. One hundred and seventy-nine seniors were recruited to determine if subtle mortality salience inductions would lead participants to rate their own generativity as higher than after a blatant induction, or no induction, after controlling for pre-induction generativity. As expected, participants exposed to subtle death primes rated themselves as having higher levels of generativity than the other two groups after co-varying pre-induction generativity. Explanations are discussed in light of the literatures on TMT and generativity.

A theology of infertility is needed to help couples and the broader ecclesial community understand the theological implications of infertility. Infertility raises questions about human freedom, finitude, embodiment, childlessness, and parenthood. In this article, dominant cultural assumptions surrounding each of these areas when considering reproductive technologies are sketched. Official Roman Catholic teaching on reproductive technologies (Donum Vitae), while rejecting most forms of such technologies, does provide a viable response to the presupposition that reproductive technologies resolve infertility. Given the dominant cultural assumptions and insights from Roman Catholic teaching, this article advocates for several ecclesial changes when considering infertility. Finally, theological resources for developing a theology of infertility are offered. Specifically, insights from Karl Rahner's theology of concupiscence are examined with an eye toward how they provide a framework for rethinking the cultural assumptions about freedom and finitude when considering reproductive technologies.

The authors investigated generativity – the concern in establishing and guiding the next generation – as a mediator of the relationship between family business owners' age and succession in family businesses. Data came from 155 family business owners in Germany from different industries between the ages of 26 and 83 years. Results showed that age was positively related to generativity, and that generativity, in turn, positively influenced an objective measure of family succession. Generativity fully mediated the positive relationship between age and family succession. The findings suggest that generativity is an important psycho-social construct for understanding ageing, careers and succession in family business settings.

Generativity refers to activities that help to establish and guide the next generation. This paper explores the nature of generative concern among older people and how it manifests itself in an era of rapid social and technological changes that have produced wide generation gaps. Eight focus groups were conducted with 51 women and 20 men who were recruited from social centres in Hong Kong on the basis of age, socio-economic status, and level of participation in the centres. The discussions were transcribed verbatim and analysed using grounded-theory principles. The elders frequently referred to the superior educational level and technological knowledge of their offspring, as well as the differences in values and lifestyles between the generations, which they thought had made their own knowledge and wisdom obsolete. They had concerns about social and technological changes, however, and they aroused a sense of urgency to protect the younger generation from contemporary evils, while many considered that passing on moral and behavioural codes nowadays was the most important generative role. Although they wanted to help, their efforts were often criticised. In order to maintain harmonious relationships and to avoid conflicts with their offspring, many participants adopted passive generative roles. Attempts to stabilise the generative self by redefining generativity were also observed. The final section of the paper discusses the implications of the findings for the maintenance of the generative self in personal situations of declining resources.

‘Active ageing’ is a key concept in current policy and research on ageing and yet is under-analysed or interpreted largely within an economic framework. This paper explores active ageing in the broader context of older people's lives. Drawing on a series of biographical interviews with 23 people aged 60–96 years, the discussion focuses on the theme of future hopes and concerns. Exhortations for ‘active ageing’ may be challenged by a lifelong unwillingness to look forward or plan ahead. Nevertheless, the findings show that fears for a future of limited resources, decline and dependency can exist alongside not only the desire to live longer but also the positive anticipation of forthcoming events and strong inter-generational relations. ‘Living for now’ and ‘taking a day at a time’ – and by extension the accomplishment of everyday activities rather than the activity-driven goals of earlier years – are common strategies for dealing with the unpredictability of later life. In this respect, even stopping paid work and entering residential care may be actively chosen and empowering even though they are steps towards disengagement and dependency. Similarly, planning for death, such as writing (living) wills and making funeral arrangements, may be positive and proactive responses to beliefs and concerns about dying. ‘Active ageing’ therefore needs to offer choices for life to be lived at all stages whilst recognising that much of the focus for older people is on ordinary needs, deeds and relationships.