Avicenna, in his treatise called "Al-Siyasāt al-Ahliyyah", has discussed various topics about household management, among which are discussion about family formation and discussion about wife and children. The discussions about wife and child in this treatise are not only about family management, how to deal with wife and child. However, the issues related to women's rights and children's rights are also seen in it. The two fundamental questions of this paper are whether women's rights and (...) children's rights, which are found in Avicenna's views in this treatise, are comparable to the provisions of the Convention on the Elimination of All Forms of Discrimination Against Women and the Convention on the Rights of the Child (first question), and if they can be compared, do they confirm or deny each other? Hence, the topics that will be examined in this paper will be in line with the answers to these two questions in a descriptive-analytical method. (shrink)

It is common to cite the child’s “right to an open future” in discussions of how parents and the state may and should treat children. However, the right to an open future can only be useful in these discussions if we have some method for deriving the content of the right. In the paper in which he introduces the right to an open future Joel Feinberg seems to provide such a method: he derives the right from the content of (...) adult autonomy rights. In this paper I argue that his argument fails. If it is to give us guidance about the content of the child’s right to an open future, then the right should be interpreted as a right to a maximally open future. But this strong interpretation is unjustified: the arguments that can be found in Feinberg in favor of the right are invalid, and, in any case, this interpretation has implausible implications. A moderate interpretation of the right to an open future, according to which children have a right to acquire some reasonable range of skills and options, is more plausible. However, if a moderate interpretation is correct, there is not only no argument in Feinberg to support it, there is also no method for deriving the content of the right. Without such a method we have to bring in other moral considerations in order to work out the limits on parental discretion and what children are owed. The right to an open future then does no normative work. (shrink)

Natural rights play a fundamental role in the political, legal, and economic system of John Locke. Many of his views are based on natural rights. Although Locke is not the first scholar to discuss natural rights, and before him, other thinkers have theorized about it in different eras and intellectual traditions, it must be claimed that Locke is a modern natural rights theorist and has presented a novel interpretation of this theory. Locke's natural rights are (...) based on equality and individual independence. Freedom, life, and property are the three basic pillars of Locke's theory. However, many international charters that defend human rights also in some way protect personal freedom, life, and property of individuals around the world. One of the international agreements is the Convention on the Rights of the Child in the United Nations, which defends the freedom and security of children worldwide and guarantees their basic rights. In this convention, natural rights patterns, especially those of Locke, can be seen, and he is also considered the spiritual father of human rights and one of the sources of modern human rights, the foundations of natural rights. Therefore, the main purpose of this paper is to examine the foundations of natural rights in the Convention on the Rights of the Child and compare them with the foundations of John Locke. (shrink)

The Psychological Society of Ireland’s (PSI) response to the call from the United Nations (UN) Committee on the Rights of the Child: Draft General Comment No. 26 Calls for comment on the draft general comment on children’s rights and the environment with a special focus on climate change III. ‘Specific rights of the Convention as they relate to the environment’, B. The right to the highest attainable standard of health (art. 24), 27. … children’s current and (...) anticipated psychosocial, emotional and mental health problems and suffering caused by environmental harm. The PSI wishes to express sincere thanks to the Society’s Special Interest Group in Human Rights and Psychology, particularly Dr Michelle Cowley-Cunningham, Dr Elaine Rogers, and Ms Alexis Carey, who coordinated the following response on behalf of the Society. 1. Environmental degradation, loss of biodiversity, and climate change impact children’s human rights and present a serious threat to future generations’ enjoyment of human rights. Distressingly, 1.7 million children lose their lives annually as a result of avoidable environmental impacts, while millions more are impacted by disease, displaced from their homes and miss out on receiving education1. The PSI Special Interest Group in Human Rights and Psychology (SIGHRP) is grateful to the Committee on the Rights of the Child for this opportunity to submit a stakeholder comment in advance of the drafting of the Draft General Comment No. 26. SIGHRP is appreciative of the work of the Committee in monitoring the implementation of the Convention on the Rights of the Child (UNCRC) and welcomes the Committee's stakeholder call for ideas to aid the development of policies, both domestically and internationally, to address critical climate change issues. Specifically, SIGHRP welcomes the opportunity to comment on the connection between child and adolescent mental health and human rights obligations, and advocates for policies and initiatives to address this issue in the context of climate change. (shrink)

In this paper, I analyze the ethical implications of genetic enhancement within the specific framework of the “child’s right to an open future” argument (CROF). Whilst there is a broad ethical consensus that genetic modifications for eradicating diseases or disabilities are in line with – or do not violate – CROF, there is huge disagreement about how to ethically understand genetic enhancement. Here, I analyze this disagreement and I provide a revised formulation of the argument in the specific field (...) of genetic enhancement. First, I argue that CROF is not in contrast with every kind of enhancement. I subsequently discuss whether CROF requires some moral obligations to enhance progeny. My argument is that parents do not have the moral obligation to open as many options as possible for their children. Rather, they should provide them with a reasonable range of opportunities. Finally, I contend that the moral obligations required by CROF are directly dependent on what Allen Buchanan calls the ‘dominant cooperative framework’ in a given society. I conclude by claiming that, at present, parents are not morally obliged to genetically enhance their children since a non-enhanced person already might have access to a reasonable range of opportunities. However, the moral obligation to enhance progeny might arise if a structural modification of the dominant cooperative framework occurs. (shrink)

The child’s right to an open future aims at protecting the autonomy of the mature person into which a child will normally develop. The justification of state interventions into parental decisions which unduly restrict the options of the prospective adult has to address the problem that the value of autonomy is highly contested in modern pluralist societies. The article argues that the modern majority culture provides young adults with many more options than traditionalist religious communities. However, the options (...) that can be chosen in faith groups, such as the Amish, do not constitute a subset of the options available in the wider society. Therefore, state policies which pursue the goal of providing every child with the greatest possible set of options cannot be based on a neutralist version of political liberalism. The advocates of a child’s right to an open future must rely on a perfectionist version of liberalism which draws on the ideal of leading an autonomous life. Since liberal perfectionism has problematic implications, the article defends a neutralist position that largely refrains from state interference with the educational authority of fundamentalist religious communities. (shrink)

While the substantiation of “best interests” has received much attention, the question of how “the child” is conceptualised to ensure any action taken or decision made is in the particular child’s best interests has been largely neglected. In this paper, I argue that the lack of robust understanding of who “the child” is means that we continue to make many generalisations and category-based assumptions in determining the child’s best interests. In addressing the challenge of doing right (...) by the individual child, I propose a three-step approach based on a theoretical model of the child that avoids presumptions about child-typical needs and insists on an assessment of the child’s individual characteristics, needs, qualities, and circumstances, making it the only conceptualisation fully meeting the child centrism criterion required by children’s rights as determined by the United Nations Convention on the Rights of the Child. (shrink)

The institution of the family and its importance have recently received considerable attention from political theorists. Leading views maintain that the institution’s justification is grounded, at least in part, in the non-instrumental value of the parent-child relationship itself. Such views face the challenge of identifying a specific good in the parent-child relationship that can account for how adults acquire parental rights over a particular child—as opposed to general parental rights, which need not warrant a claim (...) to parent one’s biological progeny. I develop a view that meets this challenge. This Project View identifies the pursuit of a parental project as a distinctive non-instrumentally valuable good that provides a justification for the family and whose pursuit is necessary and sufficient for the acquisition of parental rights. This view grounds moral parenthood in a normative relation as opposed to a biological one, supports polyadic forms of parenting, and provides plausible guidance in cases of assisted reproduction. (shrink)

Is the family subject to principles of justice? In "A Theory of Justice", John Rawls includes the (monogamous) family along with the market and the government as among the, "basic institutions of society", to which principles of justice apply. Justice, he famously insists, is primary in politics as truth is in science: the only excuse for tolerating injustice is that no lesser injustice is possible. The point of the present paper is that Rawls doesn't actually mean this. When it comes (...) to the family, and in particular its impact on fair equal opportunity, (the first part of the Difference Principle, Rawls' second principle of justice), he abandons the priority of justice. I also argue that he is right to do so. -/- The central argument is simple. As Rawls admits, what family one is raised by profoundly affects one's life chances: a child raised by a family has far greater life chances on every dimension than one raised in a poorer family that may lack books, education, and time to give the child attention. But the prevailing family arrangements in the industrialized West, assigning children to be raised by their biological parents, is guaranteed to perpetuate this injustice. While Rawls says an unjust institution in the basic structure of society, in which he includes the family, must be, "reformed or abolished," he refrains from calling for the reform or abolition of the family. We must simply work around it to compensate for the injustices he admits it involves. And this despite the fact that alternative arrangements involving communal child-rearing (Plato) or assigning children to those best qualified to raise them (Rousseau) are common in the philosophical literature. Moreover, the practice of having children raised by their biological parents is a relatively recent one, at least in the West, where, before the late 18th century, fostering-out or apprenticeship arrangements were normal and expected for both rich and poor for centuries. -/- Much of the paper is devoted to fine-grained textual analysis of Rawls' attempts to avoid the devastating implications of this argument for his theory of justice -- much of which are stated only in the original edition of "A Theory of Justice" and simply deleted, without substitution by anything better, in the second edition. In the end, Rawls has no way out. He cannot keep the priority of justice, fair equality of opportunity, and the monogamous family in which children are raised by their biological parents. As he admits, these are mutually inconsistent. -/- In the final part of the paper, I argue that Rawls should give up on the priority of justice. While child-rearing by the biological parents is a historical anomaly, in the real modern world it would be politically unfeasible to institute Platonic, Rousseauean, or similar legislation that purportedly assigned children to those best able to raise them, regardless of biological relationship. Since Rawls is committed to principles of political stability and feasibility, as he should be, and since ought implies can, such proposals are off the table. I concur with Rawls that we must work around this injustice, even those there are more just arrangements available in principle. But the cost of this -- less high than Rawls suggests -- is abandoning the principle of the priority of justice. Justice is one of a number of considerations that we must or may balance in deciding on the best attainable social relations. It is not a trump. However, this comes a great cost for Rawls: he must also abandon the lexical ordering of principles of justice or, in general, right or good principles of social order, in favor of the messy intuitionist balancing that his theory is designed to avoid. -/- One feature of the paper that is worth independent attention is a discussion of Marx's rejection of justice in the Critique of the Gotha Program, which I explicate, and urge, without adopting it, that it has a great deal more force than is widely understood. (shrink)

Wild animal reproduction poses an important moral problem for animal rights theorists. Many wild animals give birth to large numbers of uncared-for offspring, and thus child mortality rates are far higher in nature than they are among human beings. In light of this reproductive strategy – traditionally referred to as the ‘r-strategy’ – does concern for the interests of wild animals require us to intervene in nature? In this paper, I argue that animal rights theorists should embrace (...) fallibility-constrained interventionism: the view that intervention in nature is desirable but should be constrained by our ignorance of the inner workings of ecosystems. Though authors sometimes assume that large-scale intervention requires turning nature into an enormous zoo, I suggest an alternative. With sufficient research, a new form of gene editing called CRISPR promises to one day give us the capacity to intervene without perpetually interfering with wild animals’ liberties. (shrink)

This article introduces a new formulation of the interest theory of rights. The focus is on ‘Bentham’s test’, which was devised by Matthew Kramer to limit the expansiveness of the interest theory. According to the test, a party holds a right correlative to a duty only if that party stands to undergo a development that is typically detrimental if the duty is breached. The article shows how the entire interest theory can be reformulated in terms of the test. The (...) article then focuses on a further strength of the interest theory, brought to the fore by the new formulation. In any Western legal system, the tortious maltreatment of a child or a mentally disabled individual results in a compensatory duty. The interest theory can account for such duties in a simple and elegant way. The will theory, on the other hand, struggles to explain such compensatory duties unless it abandons some of its main tenets. (shrink)

While in this paper I focus on adoptees, my argument is applicable to donor-conceived children and children of misattributed paternity. I address some of the noted risks of closed adopted and the benefits of open adoption, which is more in keeping with Article 7 of the United Nations Convention on the Rights of the Child (CRC), which provides all children with a right to know about their genetic parents and which the Australian government ratified in 1980.

One of the reasons why most of us feel puzzled about the problem of abortion is that we want, and do not want, to allow to the unborn child the rights that belong to adults and children. When we think of a baby about to be born it seems absurd to think that the next few minutes or even hours could make so radical a difference to its status; yet as we go back in the life of the (...) fetus we are more and more reluctant to say that this is a human being and must be treated as such. No doubt this is the deepest source of our dilemma, but it is not the only one. For we are also confused about the general question of what we may and may not do where the interests of human beings conflict. We have strong intuitions about certain cases; saying, for instance, that it is all right to raise the level of education in our country, though statistics allow us to predict that a rise in the suicide rate will follow, while it is not all right to kill the feeble-minded to aid cancer research. It is not easy, however, to see the principles involved, and one way of throwing light on the abortion issue will be by setting up parallels involving adults or children once born. So we will be able to isolate the “equal rights” issue and should be able to make some advance... (shrink)

Using the metaphors body and voice and drawing on critical contributions on biopolitics, this article interrogates children’s participation rights in a knowledge culture of ‘evidencing’. With child welfare and protection practice as an empirical example, I analyse written assessment reports from a Swedish child welfare agency, all exemplifying how social workers evidence needs for protection and reasons for removing children from the home. I discuss how ‘evidencing’ equals a knowledge culture of seeing-believing and predicting-believing and the search (...) for visibly damaged bodies and underdeveloped minds. I furthermore problematise how such conceptualisation of evidencing foregrounds children’s ‘speaking’ bodies while silencing their voices. By showing these manifestations of evidencing, this critical contribution discusses some wider epistemic concerns for fields influenced by the knowledge cultures of ‘the evidence-based’. (shrink)

The existence of child labor in developing countries like Bangladesh is undoubtedly a serious problem in the era of sustainable development. Undoubtedly to abolish child labor from all level is not so easy. The current study was intended to assess the livelihoods pattern and causes of being involved as child labor in Jhenaidah city-Bangladesh and to find out the ways in which child labor can be diminished gradually. This study was exploratory in nature where convenience sampling (...) was adapted, seventy-five children aged less than 18 years were interviewed with an interview schedule. The extent and prevalence of child labour in a country are being considered as a significant indicator of how far-off that country stays away from the overall sustainable development. The results of this study demonstrate that the majority (17/22.67%) children engaged in performing work in shops or hotels. The X2 (p<0.5) results elucidate that there exists gender difference in child abuse and harassment. The rate of physical and mental abuse and torture was higher in male children, in contrast, the prevalence of sexual harassment and abuse by slung was significantly higher in female children. The working hours as an average above 7 hours or more, and per day wage of children in Jhenaidah found just above 1.4$ (120 BDT). The principal component analysis indicates that lack of parental employment facilities which has directly related to poverty found as the foremost reasons for a child to make involvement as labour before completing age 18, this result is not only applicable for Jhenaidah but also possibly applicable for all developing countries. Besides, father’s education and death of mother were the important indicators of being child laborer. The ways of eliminating child labour are not so easy task because the problem has been indissolubly embedded in our society for long. Hence, it requires moral, political will and commitment from all people in the society for ending and eradicating child labour. Alongside all these, international organizations must make sure their robust participation in enhancing this process. (shrink)

Childhood looms large in our understanding of human life as it is a phase through which all adults have passed. Childhood is foundational to the development of selfhood, the formation of interests, values and skills and to the lifespan as a whole. Understanding what it is like to be a child, and what differences childhood makes, are essential for any broader understanding of the human condition. The Routledge Handbook of the Philosophy of Childhood and Children is an outstanding reference (...) source to the key topics, problems and debates in this exciting subject and is the first collection of its kind. Comprising over thirty chapters by a team of international contributors the Handbook is divided into five parts: ¿ Being a child ¿ Childhood and moral status ¿ Parents and children ¿ Children in society ¿ Children and the state. Questions covered include: What is a child? Is childhood a uniquely valuable state, and if so why? Can we generalize about the goods of childhood? What rights do children have, and are they different from adults¿ rights? What gives people a right to parent? What role, if any, ought biology to play in determining who has the right to parent a particular child? What kind of rights can parents legitimately exercise over their children? What roles do relationships with siblings and friends play in the shaping of childhoods? How should we think about sexuality and disabilility in childhood, and about racialised children? How should society manage the education of children, and what values should inform such practices? What is a good school? How are children¿s lives affected by being taken into social care? The Routledge Handbook of the Philosophy of Childhood and Children is essential reading for students and researchers in philosophy of childhood, political philosophy and ethics as well as those in related disciplines such as education, psychology, sociology, social policy, law, social work, youth work, neuroscience and anthropology. (shrink)

This article analyses how child victims of abuse may be subjected to hermeneutical injustice. I start by explaining how child victims are hermeneutically marginalised by adults’ social and epistemic authority, and the stigma around child abuse. In understanding their abuse, I highlight two epistemic obstacles child victims may face: (i) lack of access to concepts of child abuse, thereby causing victims not to know what abuse is; and (ii) myths of child abuse causing misunderstandings (...) of abuse. When these epistemic obstacles cause the child victims to fail to see themselves as being abused and/or to get adults to recognise that they are being abused, I argue that this constitutes hermeneutical injustice. While some may justify obstructing epistemic access to concepts of abuse on the grounds of parental rights and protection of children’s innocence, I reply that both grounds are unjust in light of children’s basic rights and the fact that children can easily be taught such concepts in a child-appropriate manner. The case of child abuse prompts important reflections on existing epistemic injustice literature, particularly on the ways in which hermeneutical injustice materialises, the epistemic responsibilities of institutional bodies and individuals, and the interrelationship between testimonial and hermeneutical injustice. (shrink)

The climate crisis affects children's well-being and threatens future generations' enjoyment of the right to the highest standard of health and security. This paper discusses a submission by the PSI Special Interest Group in Human Rights and Psychology to the UN Committee on the Rights of the Child. As health profession stakeholders we highlight how environmental degradation and children's awareness of climate change present an important linkage to children's mental health. We provide a psychological health account of (...) climate anxiety and its effects on children, and a psychological perspective on the UN Convention on the Rights of the Child regarding health and participation. We detail how interventions mindful of children's educational and participatory capacity offer the potential to moderate effects of climate anxiety. We discuss limitations of the term 'climate anxiety' for describing the experience of children from the Global South, preferring a narrative of physical and mental health parity. (shrink)

Even though co‐parenthood is one of the most significant close personal relationships that people can have, there is relatively little philosophical work on the moral duties that co‐parents owe each other. This may be due to the increasingly questionable assumption, still common in our societies, that co‐parenthood arises naturally from marriage or romantic coupledom and thus that commitment to a co‐parent evolves from a commitment to a marital or romantic partner. In this article, we argue that co‐parenthood should be seen (...) as a relationship in its own right, which generates specific moral duties. Co‐parents should come to explicit agreements with each other regarding the most important areas of potential conflict between them. Such agreements may have to be renegotiated over time. We explore some possible non‐negotiable co‐parental duties such as the duties not to alienate the child from the other parent(s) and not to trap a co‐parent in a particularly vulnerable situation. We consider some legal and societal implications of our argument and, finally, suggest some pragmatic benefits of our proposal. (shrink)

What rights and duties do adults have with respect to raising children? Who, for example, has the right to decide how and where a particular child will live, be educated, receive health care, and spend recreational time? I argue that neither biological (gene-provider) nor..

James Hughes, a pro-choice advocate, argues that the ability to select the sex of a child is an essential reproductive right for women.

This paper provides an answer to the question why birth parents have a moral right to keep and raise their biological babies. I start with a critical discussion of the parent-centred model of justifying parents’ rights, recently proposed by Harry Brighouse and Adam Swift. Their account successfully defends a fundamental moral right to parent in general but, because it does not provide an account of how individuals acquire the right to parent a particular baby, it is insufficient for addressing (...) the question whether and why there is a right to parent one’s biological child. Such a right is important because, in its absence, fairness towards adequate prospective parents who are involuntarily childless would demand a ‘babies redistribution’; moreover, in societies with entrenched histories of injustice there may be reasons of fairness for shuffling babies amongst all recent parents. I supplement the Brighouse-Swift account of fundamental parental rights by an account of how adequate parents acquire the right to parent their biological babies. I advance two arguments to this conclusion: by the time of birth, the birth parents will have already shouldered various burdens in order to bring children into existence, and are likely to have formed an intimate relationship with the future baby. Denying birth parents who would make at least adequate parents the right to keep their baby would be unfair to them and would destroy already formed parent-baby relationships which, I assume, are intrinsically valuable. (shrink)

There is wide agreement that children have human rights, and that their human rights differ from those of adults. What explains this difference which is, at least at first glance, puzzling, given that human rights are meant to be universal? The puzzle can be dispelled by identifying what unites children’s and adults’ rights as human rights. Here I seek to answer the question of children’s human rights – that is, rights they have merely (...) in virtue of being human and of being children – by exploring how children’s interests are different from adults’, and how respect for children’s and adults’ moral status yields different practical requirements. If human rights protect interests, then children have many, but not all, of the human rights of adults, and, in addition, have some human rights that adults lack. I discuss the way in which children’s human rights, as I conceive of them here are, or fail to be, reflected in the law; as an illustration, I use the most important legal document listing children’s rights, namely the 1990 United Nations Convention on the Rights of the Child. (shrink)

Parenting involves an extraordinary degree of power over children. Republicans are concerned about domination, which, on one view, is the holding of power that fails to track the interests of those over whom it is exercised. On this account, parenting as we know it is dominating due to the low standards necessary for acquiring and retaining parental rights and the extent of parental power. Domination cannot be fully eliminated from child-rearing without unacceptable loss of value. Most likely, republicanism (...) requires that we minimise children’s domination. I examine alternative models of child-rearing that are immune to republican criticism. (shrink)

Reduction in child marriage is highly correlated with a decline in maternal and child morbidity and mortality. Nigeria has taken a step to reduce child marriage through the Child Rights Act; however, 11 states in the Northeast and Northwest are yet to implement these laws despite the documented benefits. Estimates predict that a 70% reduction of maternal deaths can be achieved by a 10% reduction in child marriage. Additionally, the $7.6 billion lost in earning (...) and productivity of human capital from child marriage annually can be averted. A reduction in child marriage can also decrease violence against girls and improve educational level attainment. We propose that the Nigerian government should enact the Maternal and Child Health Country-wide Policy to give a national security treatment to maternal and child health matters. It will ensure that policies passed at the federal level with the potential to reduce maternal and child mortality can be automatically adopted nationwide. (shrink)

Birth mothers usually have a moral right to parent their newborns in virtue of a mutual attachment formed, during gestation, between the gestational mother and the fetus. The attachment is formed, in part, thanks to the burdens of pregnancy, and it serves the interest of the newborn; the gestational mother, too, has a powerful interest in the protection of this attachment. Given its justification, the right to parent one's gestated baby cannot be transferred at will to other people who would (...) wish to function as social parents of the child in question. This indicates that surrogacy contracts are illegitimate, and therefore should be void. (shrink)

Sarah Conly's One Child is a substantive treatment of the extent to which procreative freedom is curtailed by rising global population and the environmental problems to which it contributes. This review provides an overview of the book's content and closes with a few critical remarks. The book is highly recommended for those interested in the intersection between environmental ethics and the ethics of procreation.

In 2001, three non-Aboriginal men in their twenties were charged with the sexual assault of a twelve year old Aboriginal girl in rural Saskatchewan. Legal proceedings lasted almost seven years and included two preliminary hearings, two jury trials, two retrials with juries, and appeals to the provincial appeal court and the Supreme Court of Canada. One accused was convicted. The case raises questions about the administration of justice in sexual assault cases in Saskatchewan. Based on observation and analysis of the (...) record, this paper: (1) examines relationships between legal errors dealing with availability of the defence of “belief in consent” and interpretation of the “all reasonable steps” provision, the need for retrials, and apprehended race-gender-age bias and discrimination; and 2) proposes incremental and systemic remedies to address the weaknesses in police, prosecutorial and judicial policy and practice highlighted by this case. (shrink)

Recent years have illustrated how the reproductive realm is continuously drawing the attention of medical and legal experts worldwide. The availability of technological services to facilitate reproduction has led to serious concerns over the right to reproduce, which no longer is determined as a private/personal matter. The growing technological options do implicate fundamental questions about human dignity and social welfare. There has been an increased demand for determining (a) the rights of prisoners, unmarried and homosexuals to such services, (b) (...) concerns over child’s information and health needs, (c) claims for wrongful birth and wrongful life, (d) the role of donors and physicians, (e) posthumous reproduction etc. In addition, the role of national and international law has been emphasized for an efficient system of functioning and delivery. This paper is an attempt to explore the pressing claims to reproductive choices, coupled with a marked increase in demand for legislative intervention in India. (shrink)

Liam Shields’ sufficientarian commitments mean that he should subscribe to a child-centered account of the right to parent. This point most likely generalizes: sufficientarians who acknowledge children’s full moral status must embrace a child-centered account of the right to parent.

The current thesis discusses how tools for analysing power are developed predominately for adults, and thus remain underdeveloped in terms of understanding injustices related to age, ethnicity/race and gender in childhoods. The overall aim of this dissertation is to inscribe a discourse of intersecting social injustices as relevant for childhoods and child welfare, and by interlinking postcolonial, feminist, and critical childhood studies. The dissertation is set empirically within the policy and practice of Swedish child welfare, here exemplified by (...) the assessment framework Barns Behov i Centrum. It aims to explore how Swedish child welfare, as a field of knowledge, modes of knowing and knowing subjects, constitutes an arena for claims and responses to intersecting social justice issues. The material consists of BBIC primers and selected samples from, a total of 283 case reports from a Swedish social service agency. The case reports address assessments of children. This dissertation is based on four qualitative studies using discourse analysis, as well as analysis inspired by thematic and case-study methodology. Two studies focus on child welfare discourses in BBIC documents involving social problems and violence, and two studies are based on child welfare case reports. Studies I­­-II address child welfare policy and practice by analysing the conditions required for children to participate, in terms of children’s moral status and in terms of status of ‘evidencing’ needs for protection. Studies III­­-IV explore this further from the perspective of intersecting and embodied social injustices in childhoods. Together, the studies interconnect child welfare as a field of knowledge, modes of knowing and knowers with child welfare as a moral arena for claims to rights, recognition, and social justice. The synthesised findings point to child biowelfare, in which justice discourses are largely absent. Biowelfare is informed by a mode of knowing and ‘evidencing’ risks to children’s health and development, which are confined to scientific predicting-believing, seeing-believing by professionals and a moral economy of care, all of which constrain the idea that injustices are structural and intersecting. Biowelfare primarily responds to children as ‘speaking’ biological bodies, rather than as voices of justice. In this sense, injustices of an epistemological nature are interconnected with social injustices. When issues of justice are mobilised in case reports and policy, they come across as rather ‘unjust’, primarily confined to the sphere of the family home of racialised children and not connected to ‘general’ children. In addition to intersections of age, ethnicity/race and gender, class and health are fundamental to recognition and protection in biowelfare. Finally, the dissertation indicates the need for a moral economy which responds to intersecting social injustices such as racial, gender-based and ageist violence in childhoods, and violations of children’s bodily integrity. (shrink)

Child soldiers, who often appear to be both victims and perpetrators, present a vexing moral and legal challenge: how can we protect the rights of children while seeking justice for the victims of war crimes? There has been little stomach, either in domestic or international courts, for prosecuting child soldiers—but neither has this challenge been systematically addressed in international law. Establishing a uniform minimum age of criminal responsibility would be a major step in the right direction; we (...) argue that such a standard ought to be guided by the best evidence from neuropsychology about the development, during childhood and adolescence, of the executive functions that give rise to morally and legally responsible agents. In light of that evidence, which suggests that the brain’s executive functions are still maturing into early adulthood, we recommend a graded structure of culpability for child soldiers. (shrink)

The depiction of events in the society and storing the knowledge of such is an important forte of the dramaturge. Drama has been a very pertinent cultural form (whether textual or performative) through which writers create memory and knowledge of varying issues, especially issues of women and the girl child rights. Methodologically using content analysis of Tess Onwueme's The Reign of Wazobia and The Broken Calabash, the article explores the language of revolution against the domination of women and (...) the girl child by patriarchal structures. It is anchored on Donal Cabaugh's theory of cultural discourse analysis (CDA) that focuses on how communication is shaped as a cultural practice. It illustrates the significance of theatre in the unpacking and interrogation of socio-cultural assumptions of cultural discourse that perpetuate the marginalization and abuse of women in Nigeria. It further examines the strength of theatre and drama as capable of creating a space for all concerned to explore and interrogate extant realities. The findings, through the content of the texts treated showcase an extensive subjugation and discrimination against women and the girl child. It is in light of this that the study suggests a deployment of a revolutionary space to address the issues of discrimination and marginalization through conversations by using theatre for development (TfD) method. (shrink)

The article presents a theory of the basis and nature of parents’ rights that appeals to the goods distinctively produced by intimate-but-authoritative relationships between adults and the children they parent. It explores the implications of that theory for questions about parents’ rights to raise their children as members of a religion, with particular attention to the issue of religious schooling. Even if not obstructing the development of their children’s capacity for autonomy, parents exceed the bounds of their legitimate (...) authority in so far as they aim deliberately to influence their children’s religious views. Healthy familial relationships involve some identification of child with parent and require a sphere of spontaneous interaction between parent and child that are in any case likely to influence those views and constitute a standing threat to autonomy. Correcting over-deferential understandings of parents’ rights enables schools better to promote not only children’s autonomy but also other legitimate civic goals. (shrink)

Child health inequalities violate children’s rights to optimal wellbeing. Different issues worldwide affect children’s physical and mental health as well as their development, influencing their future as adults. Inequities are avoidable inequalities. Despite improvements in the past two decades, the ambitious goals of global agendas have, for the most part, remained as expectations with regard to childhood rights, social justice, and health equity in practice. The concept of social determinants of health has become part of the common (...) language in certain settings, but this is still too little to improve health in practice on a global scale, particularly for underprivileged subgroups of the community, as children and adolescents often are. Pediatric health professionals and their organizations are also responsible for guaranteeing children’s and adolescents’ right to health and better wellbeing, helping to reduce health inequalities. (shrink)

Surrogacy involves a private agreement whereby a woman who gestates a child attempts to surrender her (putative) moral right to become the parent of that child such that another person (or persons), of the woman’s choice, can acquire it. Since people lack the normative power to privately transfer custody, attempts to do so are illegitimate, and the law should reflect this fact.

This article reviews an epochal change in international thinking about physical punishment of children from being a reasonable method of chastisement to one that is harmful to children and troubling to families. In addition, the article suggests shifts in thinking about physical punishment were originally pioneered as part and parcel of the dismantling of national laws granting fathers’ specific rights to admonish children under conventions of patria potestas. A comparative historical framework of analysis involving two case studies of Ireland (...) and Ghana illustrates non-unilinear pathways of international convergence towards the prohibition of physical punishment. The comparative historical analysis highlights the 1930s and 1940s as an era when Ireland began to reject patria potestas and religious or judicial rulings which allowed for children to be given ‘a good beating’ in family and school settings. However, from the same period, Ghana is seen to experience Christian remonstrations not to ‘spare the rod’ leading to the ‘conventional’ tradition of ‘this is how we do it here’. Two case studies serve to illustrate that banning physical punishment was less controversial in Ireland where allied traditions of patria potestas and disciplinarian Christian beliefs had lost their moral hegemony than in Ghana where such beliefs still held influence. The article concludes overall that normative campaigns against physical punishment of children emanate from a coherent paradigm of family policy where childcare, education, and well-being of children are embedded as everyday societal responsibilities rather than privatised or patriarchal familial obligations. The coherent model offers an alternative moral hegemony to neo-liberal and Janus-faced conceptualisations of good or ‘intact’ families versus ‘broken’ or ‘troubled’ families. (shrink)

Mens rea means a guilty mind; guilty knowledge and wilfulness without clear permission to do so. The 1924 Declaration of the Rights of the Child and the 1948 Universal Declaration of Human Rights, followed by the 1959 Declaration of the Rights of the Child have all been ignored by the UK Home Secretary and the UK Prime Minister. These universal laws place the child in the nexus of the State, the parents, and the broader (...) society. The 1959 Declaration claims in its Preamble, that “mankind owes to the child the best it has to give” and it contains ten principles outlining numerous rights of children. See also, Philip Alston, “The Best Interests Principles towards a reconciliation of culture and human rights”, (1994), 8, International Journal of Law and the Family, 1-25, 6. -/- . (shrink)

In modern pluralist societies, the meaning and value of individual autonomy is highly contested. Typically, some religious groups deny the ideal of leading a self‐directed life and regard strict obedience to God's commands as the primary goal of child education. This article pursues the question of whether a liberal state may legitimately interfere with parental authority in order to protect the development of a child's inner capacity for autonomy. It is argued that the ability to critically re‐evaluate one's (...) life plan is valuable for the offspring of secular and pious parents alike. Therefore, restrictions on parental rights can be justified within a liberal theoretical framework that is neutral between autonomous and heteronomous conceptions of the good. However, religious parents need not be prepared to call their most important tenets into question; they may foster their children's capacity for critical reflection in other ways. Since the vast majority of religious families meet this requirement, state interventions are rarely warranted. (shrink)

There is a broad philosophical consensus that both children’s and prospective parents’ interests are relevant to the justification of a right to parent. Against this view, I argue that it is impermissible to sacrifice children’s interests for the sake of advancing adults’ interest in childrearing. Therefore, the allocation of the moral right to parent should track the child’s, and not the potential parent’s, interest. This revisionary thesis is moderated by two additional qualifications. First, parents lack the moral right to (...) exclude others from associating with the child. Second, children usually come into the world as part of a relationship with their gestational mother; often, this relationship deserves protection. (shrink)

In this essay I develop and defend a theory of state punishment within a wider conception of political legitimacy. While many moral theories of punishment focus on what is deserved by criminals, I theorize punishment within the specific context of the state's relationship to its citizens. Central to my account is Rawls's “liberal principle of legitimacy,” which requires that all state coercion be justifiable to all citizens. I extend this idea to the justification of political coercion to criminals qua citizens. (...) I argue that the liberal principle of legitimacy implicitly requires states to respect the basic political rights of those who are guilty of committing crimes, thus prohibiting capital punishment. (shrink)

Carlo Collodi, a positive representative of the Italian petty bourgeoisie of the late nineteenth century, presented in the novel the moral virtues of a secularized rural Italy. He inserts moralistic exhortations and reflections in the novel, to give up the waste of time to dedicate to study, hard work and savings. Pinocchio’s negative experiences and the good advice of the Fairy guide him in the end on the right path, after he understood the importance of study and work, thus fulfilling (...) his desire to be transformed into a child. (shrink)

The Importance of Socialist Principles in Balancing the Increasing Efficiency of Capitalism -/- Capitalism, as an economic system, thrives on innovation, competition, and efficiency. Over the centuries, it has fueled unprecedented advancements in technology, productivity, and global economic growth. However, capitalism’s focus on profit maximization and market efficiency often comes at the expense of social equity, environmental sustainability, and human well-being. This imbalance creates systemic issues such as income inequality, labor exploitation, and resource depletion. In this context, the integration of (...) socialist principles is essential to balance the increasing efficiency of capitalism and address its inherent shortcomings. -/- Mitigating Income Inequality -/- One of the most pressing consequences of capitalism’s efficiency is the widening gap between the wealthy elite and the working majority. As technological advancements increase productivity and profitability, the benefits often accumulate disproportionately to capital owners rather than laborers. Socialist principles, such as progressive taxation, wealth redistribution, and Universal Basic Income (UBI), can ensure that the gains of economic growth are shared more equitably across society. UBI, which involves providing all citizens with a guaranteed, unconditional income, offers a safety net for those displaced by automation and economic disruptions. Countries like Finland and Canada have piloted UBI programs, demonstrating its potential to reduce poverty, improve mental health, and foster economic stability by giving individuals the means to participate in the economy without fear of financial insecurity. -/- Protecting Workers’ Rights -/- Capitalism’s relentless pursuit of efficiency frequently leads to labor exploitation, such as low wages, poor working conditions, and job insecurity. Automation and artificial intelligence, while enhancing productivity, also threaten to displace millions of workers. Socialist principles emphasize the protection of workers’ rights through fair wages, safe workplaces, and collective bargaining. In Germany, for instance, co-determination policies ensure that workers have representation on corporate boards. Coupled with concepts like UBI, workers can face technological disruptions with greater resilience, as basic income offers a cushion against job displacement while they retrain or transition to new opportunities. -/- Promoting Environmental Sustainability -/- Capitalism’s focus on short-term profits often overlooks long-term environmental consequences. The pursuit of economic growth has led to overconsumption, pollution, and climate change, threatening the planet’s ecosystems and future generations. Socialist principles prioritize the common good over individual profit and advocate for sustainable development. Denmark has demonstrated this balance by integrating socialist-inspired environmental policies within its mixed economy. The country invests heavily in renewable energy and enforces strict environmental regulations. Additionally, concepts from Modern Monetary Theory (MMT) could play a crucial role in funding sustainability initiatives. MMT posits that governments with sovereign currencies can issue money to finance large-scale public projects without being constrained by budget deficits, as long as inflation remains under control. This framework could help finance green energy transitions and other critical investments needed to address climate change. -/- Ensuring Social Cohesion -/- Unbridled capitalism fosters competition and individualism, which can erode social cohesion and create divisions within society. Socialist principles, by contrast, emphasize solidarity, cooperation, and community well-being. A balanced approach to capitalism involves fostering a sense of shared responsibility for societal progress. Universal Basic Income is a key tool for enhancing social cohesion, as it guarantees a minimum standard of living for everyone, reducing inequality and poverty. For example, in Canada, the pilot UBI program in Ontario demonstrated how such initiatives could strengthen the social fabric by reducing financial stress, encouraging education, and improving health outcomes. When coupled with policies like free access to healthcare and education, socialist principles create a society where all members feel valued and supported. -/- Encouraging Ethical Capitalism with Modern Monetary Theory -/- Modern Monetary Theory provides a vital framework for ethical capitalism by allowing governments to prioritize public well-being over austerity measures. By rethinking budgetary constraints, MMT enables the funding of universal programs such as healthcare, education, and UBI. For example, New Zealand has embraced well-being-focused budgeting, prioritizing resources for mental health, child poverty reduction, and environmental protection. This approach aligns with socialist principles, ensuring that economic policies serve broader societal goals rather than simply maximizing GDP growth. MMT challenges the traditional capitalist notion that government spending must always be offset by tax revenues, opening the door for innovative social programs that benefit all. -/- Conclusion -/- While capitalism has proven to be a powerful engine for innovation and economic growth, its increasing efficiency can exacerbate systemic issues such as inequality, exploitation, and environmental degradation. Socialist principles provide a vital counterbalance, emphasizing fairness, equity, and collective responsibility. Tools like Modern Monetary Theory and Universal Basic Income further enhance the potential of socialist principles to address these challenges. Countries such as Finland, Germany, Denmark, Canada, and New Zealand exemplify how mixed economic systems can combine the strengths of capitalism with the equity of socialism. By adopting these principles, societies can create a sustainable and inclusive economic system that harnesses the strengths of capitalism while mitigating its weaknesses. In an era of rapid technological advancement and global interconnectivity, this balance is more important than ever for building a just and resilient future. -/- . (shrink)

The Future of Human Reproduction and Family Structure -/- Introduction -/- The future of human reproduction and family structure is set to undergo profound transformations due to advancements in science, technology, and shifting societal values. Breakthroughs in artificial reproduction, gene editing, AI-assisted parenting, and new family models are poised to redefine what it means to conceive, raise children, and form families. As these changes unfold, they will challenge traditional concepts of marriage, parenthood, and biological reproduction. This essay explores the potential (...) future of human reproduction and family structure, examining the scientific, ethical, and social implications. -/- 1. The Future of Human Reproduction -/- A. Assisted Reproductive Technologies (ART) and Genetic Engineering -/- Scientific advancements are making reproduction more accessible and customizable, allowing individuals to control fertility and genetic traits like never before. -/- 1. Artificial Wombs (Ectogenesis) -/- Artificial wombs, or ectogenesis, could enable embryos to develop outside the human body. This technology would: -/- Help individuals unable to carry pregnancies. -/- Reduce health risks associated with childbirth. -/- Offer reproductive freedom to same-sex couples and single individuals. -/- However, artificial wombs may raise ethical concerns about the emotional and psychological impact on maternal bonding and child development. Additionally, they may lead to commercialized pregnancy, where companies provide “womb services” for those who can afford them. -/- 2. Gene Editing & Designer Babies -/- Gene-editing tools like CRISPR allow parents to modify embryos to: -/- Eliminate genetic diseases. -/- Enhance intelligence, physical abilities, and even personality traits. -/- While this technology offers great potential for eradicating inherited disorders, it could also create genetic inequality between those who can afford enhancements and those who cannot, leading to the emergence of a genetic upper class. Governments may implement strict regulations, but underground markets for genetic enhancements could emerge. -/- 3. Lab-Grown Gametes -/- Scientists are developing methods to create sperm and eggs from stem cells, which could enable: -/- Infertile individuals to have biological children. -/- Single individuals to conceive without a partner. -/- While this could redefine reproduction by making parenthood accessible to all, it also raises ethical questions about whether parenthood should be solely based on biological connection or expanded to include other forms of caregiving. -/- B. Cloning and Synthetic Biology -/- 1. Human Cloning -/- While human cloning is currently illegal in most countries, advances in genetic engineering may eventually make it possible. Cloning could: -/- Allow individuals to reproduce without a partner. -/- Be used for medical purposes, such as replacing lost children. -/- Raise existential concerns about individuality and identity. -/- However, human cloning raises profound ethical concerns, including human rights, consent, and the potential exploitation of cloned individuals for labor or military purposes. -/- 2. Synthetic Embryos & Artificial Life -/- Scientists are developing synthetic embryos without using sperm or eggs, which could: -/- Enable reproduction without biological parents. -/- Help infertile individuals conceive. -/- Lead to new ethical dilemmas regarding the moral status of artificially created life forms. -/- If synthetic embryos become a reality, society may need to redefine what it means to be “human” and whether artificial life forms deserve legal rights. -/- C. Population & Environmental Considerations -/- 1. Controlled Population Growth -/- As overpopulation threatens global resources, some governments may: -/- Regulate reproduction using artificial reproductive technologies. -/- Implement birth quotas to maintain ecological balance. -/- Encourage reproduction in aging societies facing workforce decline. -/- These policies would raise ethical questions about personal freedom versus societal needs. -/- 2. Reproduction in Space -/- If humans colonize planets like Mars, reproduction in space will require: -/- Artificial wombs to protect embryos from cosmic radiation. -/- Genetic modifications to help humans adapt to low gravity. -/- New family structures, as space-born humans may develop unique physical traits. -/- This could lead to divergent human evolution, with space-born individuals differing from Earth-born humans over generations. -/- 3. The Future of Family Structure -/- A. Non-Traditional Family Models -/- 1. Multi-Parent Families -/- Technologies like three-parent IVF already exist, and in the future, more than two people may be able to contribute genetic material to a child. This could: -/- Redefine legal parenthood. -/- Enable new forms of family structures. -/- Challenge traditional parenting norms. -/- Laws will need to adapt to recognize multi-parent families and their rights. -/- 2. Single-Parent by Choice -/- With advanced reproductive technologies, more individuals will choose to have children without a partner. This will: -/- Normalize single parenthood. -/- Reduce societal pressure to marry for reproductive purposes. -/- Create new legal structures for co-parenting agreements. -/- B. Changes in Marriage & Parenting Norms -/- 1. Declining Marriage Rates -/- With reproduction becoming independent of relationships, marriage may decline, as people prioritize: -/- Career advancement. -/- Personal fulfillment. -/- Alternative forms of companionship. -/- 2. Co-Parenting Arrangements -/- People may legally agree to co-parent a child without being romantically involved. This would: -/- Offer a stable upbringing without traditional marriage. -/- Encourage partnership-based parenting. -/- Reduce legal disputes over custody. -/- 3. Extended Family Networks -/- Due to economic pressures, multi-generational households may become more common, with grandparents playing a bigger role in raising children. -/- C. AI & Robotics in Parenting -/- 1. AI Parenting Assistants -/- AI-driven robots may assist in: -/- Childcare and education. -/- Emotional development and mentorship. -/- Reducing parental stress. -/- However, heavy reliance on AI could impact traditional parent-child bonding. -/- 2. AI-Generated Children (Digital Offspring) -/- In the future, some people may choose to raise AI-based virtual children in digital environments instead of having biological kids. These “children” could: -/- Simulate real human relationships. -/- Reduce the need for biological reproduction. -/- Raise ethical questions: If AI children learn and grow, are they “alive”? -/- 3. Key Ethical and Social Questions -/- As these technologies reshape reproduction and family life, several ethical concerns arise: -/- 1. Genetic Inequality: Will access to genetic enhancements create a class divide? -/- 2. State vs. Individual Rights: Should governments regulate reproduction? -/- 3. Redefining Parenthood: Who qualifies as a parent in multi-parent or AI-assisted families? -/- 4. Traditional vs. Technological Families: Will humans still value biological reproduction, or will artificial and digital life forms become part of the family? -/- Conclusion -/- The future of human reproduction and family structure will be radically transformed by scientific advancements, shifting social norms, and ethical dilemmas. While artificial wombs, gene editing, and AI parenting promise greater reproductive freedom and inclusivity, they also pose existential challenges about human identity, societal structures, and the ethics of life creation. As these technologies advance, societies must carefully navigate their implications to ensure that progress benefits all of humanity while safeguarding fundamental rights and values. -/- . (shrink)

Thomas Sankara was 33 years old when he seized power in a bloodless coup. During the four years of his governance, he organized adult literacy campaigns and mass vaccination of children, promoted women's rights and fought corruption as well as desertification caused by inappropriate agricultural practices introduced during the colonial period. Within two years, child mortality and illiteracy dropped significantly and vaccination coverage increased. Beyond these quantitative results, Sankara firmly believed that the decolonization of his country started from (...) the formation of the conscience of citizens, from learning to “rely on themselves” – materially and psychologically – and from the abandonment of a logic of technological and financial dependence that generated hunger and debt. To achieve his goals, he launched campaigns to “consume Burkinabè,” to plant trees and preserve rainwater in areas affected by desertification. (shrink)

To become a public figure or celebrity, I claim, is to exist alongside a zombie version of yourself. This zombie shares the same name and physical likeness but operates independently of its flesh-and-blood counterpart. In fact, public figures do not have any special authority over the zombie version of themselves, and in some contexts, they enjoy less authority over their zombie counterparts than others do. In the US, for example, public figures are not legally entitled to protections against criticism via (...) parody, which can include unauthorized use of their likeness for offensive images, insulting jokes, and other forms of public mockery. As Michel Foucault observed, a work is entitled to become the “murderer” of its author, which suggests that the author’s name exists among the living dead. An artist’s works can bear their name yet operate independently of their attitudes or mental states. In June of 2019, the master rights to Taylor Swift’s first six albums were sold without her knowledge or consent, effectively “murdering” her rights as their author. Swift’s 2019 decision to re-record her first six studio albums can thus be understood as an act of institutional revenge, a way to get back at the people who have wielded power over her and the institutions that enable exploitation—a battle with her zombified works: the “stolen” original albums. In this chapter I sketch an institutional theory of celebrity names to explain the institutional, personal, and political significance of self-appropriation, using Taylor Swift’s act of re-recording her own music as a paradigm case. (shrink)

The Dangers of Living in an Unsafe Community: Causes, Effects, and Comprehensive Government Solutions -/- The environment in which a person lives significantly impacts their well-being, security, and future opportunities. Staying in a community with dangerous individuals—such as criminals, violent gangs, or those engaging in unethical behavior—poses serious risks. While some people may have no choice due to financial or personal circumstances, it is always advisable to seek a safer environment whenever possible. This essay explores the causes of unsafe communities, (...) their negative effects, and a comprehensive government-led approach to solving these issues, including the importance of urban planning, housing development in slum areas, and family planning programs to prevent overcrowding. -/- Causes of Unsafe Communities -/- Several factors contribute to the existence of dangerous communities. These include economic instability, lack of education, weak law enforcement, poor urban planning, social inequality, and overpopulation. -/- 1. Poverty and Unemployment -/- One of the main causes of crime in a community is poverty. When individuals lack access to stable jobs, they may resort to illegal activities such as theft, drug dealing, or organized crime to survive. -/- For example, in Venezuela, the economic crisis has forced many people into criminal activities as a means of survival. In cities like Caracas, robbery, kidnapping, and gang-related violence have increased due to extreme poverty and lack of job opportunities. -/- 2. Lack of Education -/- Poor education systems can contribute to crime by limiting opportunities for young people. Without access to quality education, individuals may struggle to find legal employment and turn to crime as an alternative. -/- In Nigeria, for instance, many youths in underdeveloped regions receive little to no formal education, increasing the likelihood of recruitment into terrorist groups like Boko Haram, which exploits uneducated and unemployed individuals for violent activities. -/- 3. Weak Law Enforcement -/- In many high-crime areas, law enforcement is either ineffective, corrupt, or underfunded. When police presence is weak, criminals feel emboldened to continue illegal activities without fear of consequences. -/- A notable example is Mexico, where drug cartels control entire towns due to weak law enforcement. In places like Guerrero and Sinaloa, police officers are often either bribed or threatened into ignoring cartel activities, allowing crime to thrive. -/- 4. Poor Urban Planning and Slums -/- Lack of proper urban planning leads to the growth of slums—densely populated, unregulated settlements where living conditions are poor. These areas often lack basic infrastructure such as clean water, sanitation, and proper roads, creating an environment where crime can flourish. -/- For example, in Mumbai, India, slum areas like Dharavi are overcrowded, with families living in small, poorly constructed homes. The lack of proper planning has led to high crime rates, including illegal drug trade and violence. -/- In Kenya, the Kibera slum in Nairobi is one of Africa’s largest slums. Due to limited government intervention, residents struggle with extreme poverty, making them vulnerable to criminal organizations and illegal activities. -/- 5. Overpopulation and Lack of Family Planning -/- Uncontrolled population growth, especially in urban areas, leads to overcrowding, resource depletion, and increased poverty. Without proper family planning programs, families may have more children than they can support, worsening economic struggles and increasing crime rates. -/- For example, in Metro Manila, Philippines, rapid population growth has led to extreme congestion, lack of affordable housing, and growing informal settlements. Overcrowding puts pressure on public services, making it difficult to provide jobs, healthcare, and education to all residents. -/- Effects of Living in an Unsafe Community -/- 1. Physical Safety Risks -/- One of the most immediate dangers of living in a high-risk community is the threat to personal safety. -/- For example, in Chicago, USA, gang-related violence has made it dangerous for residents to walk outside even in broad daylight. -/- 2. Mental and Emotional Stress -/- Living in an unsafe environment can cause severe mental health problems such as anxiety, depression, and post-traumatic stress disorder (PTSD). -/- A st’dy in Detroit, USA, found that children growing up in high-crime areas often experience PTSD similar to that seen in war veterans. -/- 3. Limited Opportunities for Growth -/- Dangerous communities often struggle with economic and social instability. -/- For example, in Detroit, the decline of industry and rise in crime rates have left many neighborhoods economically devastated. -/- Comprehensive Government Solutions -/- To solve the problem of unsafe communities, governments must implement a multifaceted approach that addresses the root causes of crime while ensuring long-term stability. This requires economic investment, improved education, stronger law enforcement, urban planning, family planning programs, social welfare programs, and community engagement. -/- 1. Urban Planning and Housing for Slum Areas -/- Slum Upgrading Programs -/- Example: In Thailand, the Baan Mankong Housing Program provides slum residents with legal housing rights and funds to upgrade their homes. -/- Affordable Housing Projects -/- Example: Singapore’s Housing Development Board (HDB) successfully provided affordable homes for its citizens, reducing crime and homelessness. -/- Access to Basic Services -/- Example: In Brazil’s favelas, government intervention in providing sanitation and electricity has helped lower crime rates. -/- 2. Family Planning and Population Control -/- Governments must implement family planning programs to control rapid population growth in urban areas. Overpopulation leads to overcrowding, poverty, and strain on public services, which in turn contributes to crime. -/- Government-Sponsored Family Planning Programs -/- Governments should offer free access to contraceptives and family planning education to reduce unplanned pregnancies. -/- Example: Bangladesh’s national family planning program successfully reduced birth rates, easing pressure on urban centers and public services. -/- Sex Education in Schools -/- Educating young people about reproductive health and responsible parenthood helps prevent overpopulation. -/- Example: The Netherlands has one of the lowest teen pregnancy rates due to comprehensive sex education. -/- Economic Incentives for Smaller Families -/- Providing financial benefits to families that have fewer children can encourage responsible parenthood. -/- Example: China’s former one-child policy (although controversial) successfully slowed population growth in urban areas. -/- 3. Economic Development and Job Creation -/- Investment in local businesses -/- Example: In Medellín, Colombia, economic programs and infrastructure investment helped transform the city from one of the most dangerous in the world into a thriving urban center. -/- Vocational training programs -/- Example: Germany’s apprenticeship programs help integrate youth into the workforce, reducing unemployment and crime. -/- 4. Strengthening Law Enforcement and Justice Systems -/- Community policing: -/- Example: Japan’s Koban system (small police stations in neighborhoods) has contributed to its low crime rate. -/- Criminal justice reform: -/- Example: Norway’s prison system, which prioritizes rehabilitation, has one of the lowest recidivism rates in the world. -/- 5. Community Engagement and Grassroots Initiatives -/- Neighborhood watch programs: -/- Example: In London, community-led safety initiatives have helped reduce crime in certain districts. -/- Support for at-risk youth: -/- Example: In Brazil, the government funds Capoeira programs to engage youth in a positive cultural activity instead of gangs. -/- Conclusion -/- Unsafe communities are the result of complex social, economic, and political factors. Poor urban planning, poverty, overpopulation, lack of education, weak law enforcement, and social inequality all contribute to high crime rates. However, governments have the power to create lasting change through a combination of urban planning, family planning, economic investment, educational reform, improved law enforcement, social welfare, and community engagement. -/- By taking a holistic approach, governments can transform unsafe neighborhoods into thriving, secure communities, ensuring a brighter future for all citizens. -/- . (shrink)

This article draws on two Mencian illustrations of human goodness: the example of the child in the well and the metaphor of the continually deforested mountain. By reconstructing Mencius’ two novel ideas within the framework of a phenomenological thought-experiment, this article’s purpose is to explain the validity of this uncommon approach to ethics, an approach which recognizes that subjective participation is necessary to achieve any ethical understanding. It is through this active phenomenological introspection that the individual grasps the goodness (...) of human nature, whilst simultaneously coming to realize one’s own degree of closeness (or estrangement) to this universal nature, depending on the success of the thought experiment. Despite the apparent logical circularity of reformulating Mencius in such fashion, this article further maintains that no theoretical premises need be taken up prior to reenacting the Mencian thought-experiment. On the contrary, this article explains that knowledge of human nature manifests itself in the very moment of the proposed epistemic act. (shrink)

John Locke occupies a central place in the contemporary philosophical literature on parental authority, and his child-centered approach has inspired a number of recognizably Lockean theories of parenthood.2 But unlike the best historically informed scholarship on other aspects of Locke's thought, those interested in his account of parental rights have not yet tried to understand its connection to debates of the period or to Locke's broader theory of natural law. In particular, Locke's relation to the seventeenth-century conversation about (...) the role of generation in grounding 'paternal power' is not well-known. Understanding this background is interesting in itself, but more importantly, it can provide us with a .. (shrink)

The growth and development of children are closely related to the role of a mother, not a few mothers, and having the task of caring for children and working women, which will lead to suboptimal childcare. At this time, many android-based information system facilities that can be used to streamline child care for a mother who is a working woman. This study aimed to provide an overview and ideas of using android-based digital media in childcare to maximize children's growth (...) and development for working mothers with a literature review method. From the study results and review of 10 selected journals, it was concluded that for parents of workers who cannot maximize childcare time or parenting time, many applications could facilitate parents to monitor the child's growth and development safely. The development of a child health nursing management information system can include healthy children, sick children, education, environment, and parenting patterns. The implication of developing a child health nursing management information system during parenting is very useful ad preventive and promotive action in children’s health. Child nurses can effectively, efficiently, quickly, and accurately identify problems that arise in the preventive process so that they are expected to make nursing interventions that are also right on target. (shrink)