By Aristote; A. Jannone (ed.); E. Barbotin (trad.)
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32 The Debate About Moral Equality young child. Most of these rights, like the right to work, travel or drive, cannot be meaningfully applied to young children at all. Others, like the right to vote or own property, might be reasonably attributed to children as holders of rights, but as long as the child is incapable of making use of these rights she will still be in need of a steward’s help. Holt does not discuss how this could be worked out practically nor, more importantly, whether implementation would contradict his original intentions.
In the CRC, these rights almost outnumber welfare rights; yet, except for Article 12 on the freedom of expression, most of them have gained little attention in the ethical discourse. In detail, they are the rights of the child: to acquire a nationality and, as far as possible, know his or her parents (Art. 7); to preserve his or her identity, including nationality, name, and family relations (Art. 8); to maintain direct contact with both parents (Art. 9); to express his or her views freely, the views of the child being given due weight in accordance with his or her age and maturity and, in particular, to be heard in any judicial or administrative proceedings affecting him or her (Art.
Thus, it is precisely the idea of moral education leading the young children out of her ego-centrism that stands in the way of acknowledging her moral equality. As long as we conceive of the young child as ego-centric, we will have difﬁculties paying more than lip-service to the idea of moral equality. Thus, as Gareth B. ” (Matthews 1994, p. 66) Recent research has, in fact, challenged some of the assumptions of classical developmental theory, most importantly the idea of childhood heteronomy. This research is stimulated by new evidence on cognitive and social development.
Aristote. De l'âme by Aristote; A. Jannone (ed.); E. Barbotin (trad.)