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Subcategories:History/traditions: Family Ethics
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  1. David Archard (2012). The Future of the Family. Ethics and Social Welfare 6 (2):132-142.
    Much is said about the decline of the family, often in connection with the prevalence of certain social problems. In this article I consider two kinds of fear: (i) that the traditional family is disappearing; (ii) that new forms of family emerging are, in some or other respect, not worthy of the title. In themselves, neither fear, I argue, should give rise to pressing ethical concerns as such. On fear (i): if by ?traditional family? we mean one whose adult members (...)
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  2. Michael W. Austin (2007). Fundamental Interests and Parental Rights. International Philosophical Quarterly 47 (2):221-235.
    I argue for a moderate view of the justification and the extent of the moral rights of parents that avoids the extremes of both children’s liberationism and parental absolutism. I claim that parents have rights qua parents, and that these prima facie rights are grounded in certain fundamental interests that both parents and children possess, namely, psychological well-being, intimate relationships, and the freedom to pursue that which brings satisfaction and meaning to life. I also examine several issues related to public (...)
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  3. Michael W. Austin (2004). The Failure of Biological Accounts of Parenthood. Journal of Value Inquiry 38 (4).
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  4. Bob Brecher (2012). The Family and Neoliberalism: Time to Revive a Critique. Ethics and Social Welfare 6 (2):157-167.
    I argue that the family remains integral to neoliberal capitalism. First, I identify two tensions in the neoliberals' advocacy of the traditional family: that the ?family values? advocated run directly counter to the homo economicus of the ?free market?; and the fact that the increasingly strident rhetoric of the family belies its decreasing popularity. The implications of these tensions for how we might think of the family, I then propose, suggest that earlier critiques are worth revisiting for what they have (...)
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  5. Anca Gheaus (2012). The Right to Parent One's Biological Baby. Journal of Political Philosophy 20 (4):432-455.
    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 (...)
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  6. Anca Gheaus (2009). Review of Harry Adams Justice for Children. Autonomy, Development and the State. [REVIEW] Metaphsychology Online 13 (34).
  7. Christie Hartley & Lori Watson (2012). Political Liberalism, Marriage and the Family. Law and Philosophy 31 (2):185-212.
    Can and should political liberals recognize and otherwise support legal marriage as a matter of basic justice? In this article, we offer a general account of how political liberals should evaluate the issue of whether the legal recognition of marriage is a matter of basic justice. And, we develop and examine some public reason arguments that, given the fundamental interests of citizens, could justify various forms of legal marriage in some contexts. In particular, in certain conditions, the recognition of some (...)
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  8. Ron Mallon (1999). Political Liberalism, Cultural Membership, and the Family. Social Theory and Practice 25 (2):271-297.
  9. Marc C. Marchese, Gregory Bassham & Jack Ryan (2002). Work-Family Conflict: A Virtue Ethics Analysis. Journal of Business Ethics 40 (2):145 - 154.
    Work-family conflict has been examined quite often in human resources management and industrial/organizational psychology literature. Numerous statistics show that the magnitude of this employment issue will continue to grow. As employees attempt to balance work demands and family responsibilities, organizations will have to decide to what extent they will go to minimize this conflict. Research has identified numerous negative consequences of work-family stressors for organizations, for employees and for employees' families. There are however many options to reduce this strain, each (...)
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  10. Elsie Clews Parsons (1917). Feminism and the Family. International Journal of Ethics 28 (1):52-58.
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  11. Mary Lyndon Shanley (2001). Public Policy and the Ethics of Care. Hypatia 16 (3):157-160.
  12. Corazon T. Toralba (2008). Rethinking Aristotle's Philosophy of the Family. Proceedings of the Xxii World Congress of Philosophy 3:95-101.
    Aristotle’s and Plato’s doctrine has been used by Christian thinkers in the defense of and explanation of the faith. The end of the 20th century and the beginnings of this century have been marked by an unprecedented attack on the family as a natural institution, that is, it has an unchanging essence that does not change with time. The family as a natural institution is based on a monogamous relationship of a man and a woman with a clear function to (...)
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Childhood
  1. Jami L. Anderson (2013). A Dash of Autism. In Jami L. Anderson Simon Cushing (ed.), The Philosophy of Autism.
    In this chapter, I describe my “post-diagnosis” experiences as the parent of an autistic child, those years in which I tried, but failed, to make sense of the overwhelming and often nonsensical information I received about autism. I argue that immediately after being given an autism diagnosis, parents are pressured into making what amounts to a life-long commitment to a therapy program that (they are told) will not only dramatically change their child, but their family’s financial situation and even their (...)
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  2. Andrew Franklin-Hall (2013). On Becoming an Adult: Autonomy and the Moral Relevance of Life's Stages. Philosophical Quarterly 63 (251):223-247.
    What is it about a person's becoming an adult that makes it generally inappropriate to treat that person paternalistically any longer? The Standard View holds that a mere difference in age or stage of life cannot in itself be morally relevant, but only matters insofar as it is correlated with the development of capacities for mature practical reasoning. This paper defends the contrary view: two people can have all the same general psychological attributes and yet the mere fact that one (...)
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  3. Andrew Franklin-Hall (2012). Norvin Richards, The Ethics of Parenthood. Journal of Value Inquiry 46 (1):117-121.
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  4. Anca Gheaus (2011). Arguments for Nonparental Care for Children. Social Theory and Practice 37 (3):483-509.
    I review three existing arguments in favor of having some childcare done by nonparents and then I advance five arguments, most of them original, to the same conclusion. My arguments rely on the assumption that, no matter who provides it, childcare will inevitably go wrong at times. I discuss the importance of mitigating bad care, of teaching children how to enter caring relationships with people who are initially strangers to them, of addressing children's structural vulnerability to their caregivers, of helping (...)
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  5. Hugh LaFollette (1998). Circumscribed Autonomy: Children, Care, and Custody. In Uma Narayan & Julia Bartkowiak (eds.), Having and Raising Children. Penn State University Press.
    For many people the idea that children are autonomous agents whose autonomy the parents should respect and the state should protect is laughable. For them, such an idea is the offspring of idle academics who never had, or at least never seriously interacted with, children. Autonomy is the province of full fledged rational adults, not immature children. It is easy to see why many people embrace this view. Very young children do not have the experience or knowledge to make informed (...)
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  6. Hugh LaFollette (1980). Licensing Parents. Philosophy and Public Affairs 9 (2):182-197.
    In this essay I shall argue that the state should require all parents to be licensed. My main goal is to demonstrate that the licensing of parents is theoretically desirable, though I shall also argue that a workable and just licensing program actually could be established.
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  7. Jimmy Alfonso Licon (2012). The Immorality of Procreation. THINK 11 (32):85-91.
    In this paper, I argue the practice of procreation is immoral regardless of the consequences of human presence such as climate change and overpopulation; the lack of consent, interests and moral desert on the part of nonexistent individuals means someone could potentially suffer in the absence of moral justification. Procreation is only morally justified if there is some method for acquiring informed consent from a non-existent person; but that is impossible; therefore, procreation is immoral.
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  8. Uma Narayan & Julia Bartkowiak (eds.) (1998). Having and Raising Children. Penn State University Press.
  9. Dita Wickins-Drazilova & Garrath Williams (2011). Childhood Obesity: Ethics and Public Policy. In Luis Moreno, Iris Pigeot & Wolfgang Ahrens (eds.), Epidemiology of Obesity in Children and Adolescents.
    Ethical reflections help us decide what are the best actions to pursue in difficult and controversial situations. Reflections on public policy consider how to alter patterns of individual activity and institutional policies or frameworks for the better. The rising prevalence of childhood and adolescent obesity may pose serious health issues. As such, it is related to ethical and public policy questions including responsibility for health, food production and consumption, patterns of physical activity, the role of the state, and the rights (...)
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  10. Garrath Williams (2012). Children as Means and Ends in Large-Scale Medical Research. Bioethics 26 (8):422-430.
    This paper considers the often-expressed fear that medical research may use children merely as means, and not respect them as ends in themselves – especially insofar as they are deemed less able to consent than adults. The main focus is on large-scale genetic, socio-medical and epidemiological research. The theoretical starting point of the paper is that to be treated as an end in oneself is to be regarded as – and to act as – a participant in cooperative endeavours. This (...)
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Parenthood
  1. Robert Almeder & James Humber (eds.) (1996). Biomedical Ethics Reviews: Reproduction, Technology, and Rights.
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  2. Jami L. Anderson (2013). A Dash of Autism. In Jami L. Anderson Simon Cushing (ed.), The Philosophy of Autism.
    In this chapter, I describe my “post-diagnosis” experiences as the parent of an autistic child, those years in which I tried, but failed, to make sense of the overwhelming and often nonsensical information I received about autism. I argue that immediately after being given an autism diagnosis, parents are pressured into making what amounts to a life-long commitment to a therapy program that (they are told) will not only dramatically change their child, but their family’s financial situation and even their (...)
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  3. Linda Barclay (2013). Liberal Daddy Quotas: Why Men Should Take Care of the Children, and How Liberals Can Get Them to Do It. Hypatia 28 (1):163-178.
    The gendered division of labor is the major cause of gender inequality with respect to the broad spectrum of resources, occupations, and roles. Although many feminists aspire to an equality of outcome where there are no significant patterns of gender difference across these dimensions, many have also argued that liberal theories of social justice do not have the conceptual tools to justify a direct attack on the gendered division of labor. Indeed, many critics argue that liberalism positively condones it, presuming (...)
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  4. David Benatar (2006). Better Never to Have Been: The Harm of Coming Into Existence. New York ;Oxford University Press.
    Better Never to Have Been argues for a number of related, highly provocative, views: (1) Coming into existence is always a serious harm. (2) It is always wrong to have children. (3) It is wrong not to abort fetuses at the earlier stages of gestation. (4) It would be better if, as a result of there being no new people, humanity became extinct. These views may sound unbelievable--but anyone who reads Benatar will be obliged to take them seriously.
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  5. Lisa Bortolotti (2009). Do We Have an Obligation to Make Smarter Babies? In T. Takala, P. Herrisone-Kelly & S. Holm (eds.), Cutting Through the Surface. Philosophical Approaches to Bioethics. Rodopi.
    In this paper I consider some issues concerning cognitive enhancements and the ethics of enhancing in reproduction and parenting. I argue that there are moral reasons to enhance the cognitive capacities of the children one has, or of the children one is going to have, and that these enhancements should not be seen as an alternative to pursuing important changes in society that might also improve one’s own and one’s children’s life. It has been argued that an emphasis on enhancing (...)
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  6. Lisa Bortolotti & Daniela Cutas (2009). Reproductive and Parental Autonomy: An Argument for Compulsory Parental Education. Reproductive Biomedicine Online 19 (ethics suppl.):5-14.
    In this paper we argue that society should make available reliable information about parenting to everybody from an early age. The reason why parental education is important (when offered in a comprehensive and systematic way) is that it can help young people understand better the responsibilities associated with reproduction, and the skills required for parenting. This would allow them to make more informed life-choices about reproduction and parenting, and exercise their autonomy with respect to these choices. We do not believe (...)
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  7. Daniela Cutas & Lisa Bortolotti (2010). Natural Versus Assisted Reproduction. In Search of Fairness. Studies in Ethics, Law and Technology 4 (1).
    Whilst the choice of becoming a parent in the natural way is unregulated all over Europe (and proposals of regulation raise vehement objections), most European countries have (either legal or professional) regulations imposing criteria that people must satisfy if they wish to gain access to assisted reproduction and parenting. These criteria may include relationship status, age, sexual orientation, financial stability, health, and willingness to attend parenting classes. The existence of regulations in this area is largely accepted, and the objections raised (...)
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  8. Daniela Cutas & Sarah Chan (2012). Families – Beyond the Nuclear Ideal. Bloomsbury Academic.
    This book examines, through a multi-disciplinary lens, the possibilities offered by relationships and family forms that challenge the nuclear family ideal, and some of the arguments that recommend or disqualify these as legitimate units in our societies. That children should be conceived naturally, born to and raised by their two young, heterosexual, married to each other, genetic parents; that this relationship between parents is also the ideal relationship between romantic or sexual partners; and that romance and sexual intimacy ought to (...)
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  9. John Davis (2008). Selecting Potential Children and Unconditional Parental Love. Bioethics 22 (5):258–268.
    For now, the best way to select a child's genes is to select a potential child who has those genes, using genetic testing and either selective abortion, sperm and egg donors, or selecting embryos for implantation. Some people even wish to select against genes that are only mildly undesirable, or to select for superior genes. I call this selection drift– the standard for acceptable children is creeping upwards. The President's Council on Bioethics and others have raised the parental love (...)
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  10. Ezio Di Nucci (forthcoming). Fathers and Abortion. Journal of Medicine and Philosophy.
    I argue that it is possible for prospective mothers to wrong prospective fathers by bearing their child; and that lifting paternal liability for child support does not correct the wrong inflicted to fathers. It is therefore sometimes wrong for prospective mothers to bear a child, or so I argue here. I show that my argument for considering the legitimate interests of prospective fathers is not a unique exception to an obvious right to procreate. It is, rather, part of a growing (...)
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  11. Ezio Di Nucci (forthcoming). Killing Foetuses and Killing Newborns. Journal of Medical Ethics.
    The argument for the moral permissibility of killing newborns is a challenge to liberal positions on abortion because it can be considered a reductio of their defence of abortion. Here I defend the liberal stance on abortion by arguing that the argument for the moral permissibility of killing newborns on ground of the social, psychological, and economic burden on the parents recently put forward by Giubilini and Minerva is not valid: because they fail to show that newborns cannot be harmed (...)
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  12. Andrew Franklin-Hall (2012). Norvin Richards, The Ethics of Parenthood. Journal of Value Inquiry 46 (1):117-121.
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  13. Anca Gheaus (2012). Is the Family Uniquely Valuable? Ethics and Social Welfare 6 (2):120-131.
    Family relationships are often believed to have a unique value; this is reflected both in the special expectations that family members have from each other and in the various ways in which states protect family relationships. Commitment appears to set apart family relationships from other close relationships; however, commitment is in fact present in other close relationships. I conclude that family relationships do not have any special value; love does. In the case of families with children, however, a high degree (...)
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  14. Benjamin Hale (2007). Culpability and Blame After Pregnancy Loss. Journal of Medical Ethics 33 (1):24-27.
    The problem of feeling guilty about a pregnancy loss is suggested to be primarily a moral matter and not a medical or psychological one. Two standard approaches to women who blame themselves for a loss are first introduced, characterised as either psychologistic or deterministic. Both these approaches are shown to underdetermine the autonomy of the mother by depending on the notion that the mother is not culpable for the loss if she "could not have acted otherwise". The inability to act (...)
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  15. Steven Hales (1996). More on Fathers' Rights. In Robert Almeder & James Humber (eds.), Biomedical Ethics Reviews: Reproduction, Technology, and Rights.
    This paper is a rejoinder to Professor Jim Humber on the issue of fathers' rights. I reaffirm my position that if a woman's right to an abortion is a morally permissible way of avoiding future duties with respect to parenting, then fathers must have a similar moral right and ought to have a way to exercise this right. I consider and rebut Professor Humber's objections to this view.
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  16. Steven D. Hales (1996). Abortion and Fathers' Rights. In Robert Almeder & James Humber (eds.), Biomedical Ethics Reviews: Reproduction, Technology, and Rights.
    Fathers do not have an absolute obligation to provide for the welfare of their children. If mothers have the right to opt out of future duties towards their children by deciding to have an abortion instead, fathers too should be considered to have the right to avoid similar future duties. I also argue that fathers should be granted a mechanism by which they can exercise such a right. The discussion is initially motivated by showing an apparent inconsistency among three widely (...)
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  17. Gerald K. Harrison (2012). Antinatalism, Asymmetry, and an Ethic of Prima Facie Duties. South African Journal of Philosophy 31 (1).
    Benatar’s central argument for antinatalism develops an asymmetry between the pain and pleasure in a potential life. I am going to present an alternative route to the antinatalist conclusion. I argue that duties require victims and that as a result there is no duty to create the pleasures contained within a prospective life but a duty not to create any of its sufferings. My argument can supplement Benatar’s, but it also enjoys some advantages: it achieves a better fit with our (...)
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  18. Gerald K. Harrison & Julia Tanner (2011). Better Not to Have Children. Think, 10(27), 113-121.
    Most people take it for granted that it's morally permissible to have children. They may raise questions about the number of children it's responsible to have or whether it's permissible to reproduce when there's a strong risk of serious disability. But in general, having children is considered a good thing to do, something that's morally permissible in most cases (perhaps even obligatory).
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  19. Guy Kahane (2011). Mastery Without Mystery: Why There is No Promethean Sin in Enhancement. Journal of Applied Philosophy 28 (4):355-368.
    Several authors have suggested that we cannot fully grapple with the ethics of human enhancement unless we address neglected questions about our place in the world, questions that verge on theology but can be pursued independently of religion. A prominent example is Michael Sandel, who argues that the deepest objection to enhancement is that it expresses a Promethean drive to mastery which deprives us of openness to the unbidden and leaves us with nothing to affirm outside our own wills. Sandel's (...)
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  20. Hugh LaFollette (1980). Licensing Parents. Philosophy and Public Affairs 9 (2):182-197.
    In this essay I shall argue that the state should require all parents to be licensed. My main goal is to demonstrate that the licensing of parents is theoretically desirable, though I shall also argue that a workable and just licensing program actually could be established.
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  21. Roger Marples (forthcoming). Parents' Rights and Educational Provision. Studies in Philosophy and Education:1-17.
    Legitimate parental interests need to be distinguished from any putative rights parents qua parents may be said to possess. Parents have no right to insulate their children from conceptions of the good at variance with those of their own. Claims to the right to faith schools, private schools, home-schooling or to withdraw a child from any aspect of the curriculum designed to enhance a child’s capacity for autonomous decision-making, are refuted.
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  22. James McBain (2004). Moral Callings and the Decision to Have Children – A Response to Mitchell. Contemporary Philosophy 2004 (25):3&4.
    While there are numerous questions that the having of children raise, there is one that philosophers should be particularly concerned with – “What is the good reason for the having of children?” Recently, Jeff Mitchell has given a deontological answer to this question (Contemporary Philosophy, Vol. XXIV, NO. 5 & 6, Sept/Oct & Nov/Dec 2002, pp. 42-46). His answer is based on the moral function of the having of children. He claims that parenthood is a “moral calling” and that one (...)
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  23. Joseph Millum (2008). How Do We Acquire Parental Responsibilities? Social Theory and Practice 34 (1):71-93.
    It is commonly believed that parents have special duties toward their children—weightier duties than they owe other children. How these duties are acquired, however, is not well understood. This is problematic when claims about parental responsibilities are challenged; for example, when people deny that they are morally responsible for their biological offspring. In this paper I present a theory of the origins of parental responsibilities that can resolve such cases of disputed moral parenthood.
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  24. Joseph Millum (2008). Review of Michael W. Austin, Conceptions of Parenthood: Ethics and the Family. [REVIEW] Notre Dame Philosophical Reviews 2008 (4).
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  25. E. Haavi Morreim (1983). Conception and the Concept of Harm. Journal of Medicine and Philosophy 8 (2):137-158.
    In recent years, science and the courts have created new options whereby prospective parents can avoid the birth of a diseased or defective child. We can ascertain the likelihood that certain genetic diseases will be transmitted; We can detect a number of fetal abnormalities in utero ; we have legal permission to abort for any reason, including fetal abnormality. With these new options come new questions concerning our moral obligations toward our prospective offspring. An important conceptual question concerns whether such (...)
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  26. Christian Munthe & Thomas Hartvigsson (2012). The Best Interest of Children and the Basis of Family Policy: The Issue of Reproductive Caring Units. In Daniela Cutas & Sarah Chan (eds.), Families: Beyond the Nuclear Ideal. Bloomsbury Academic.
    The notion of the best interest of children figures prominently in family and reproductive policy discussions and there is a considerable body of empirical research attempting to connect the interests of children to how families and society interact. Most of this research regards the effects of societal responses to perceived problems in families, thus underlying policy on interventions such as adoption, foster care and temporary assumption of custodianship, but also support structures that help families cope with various challenges. However, reference (...)
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  27. Kate Parsons (2010). Feminist Reflections on Miscarriage, in Light of Abortion. International Journal of Feminist Approaches to Bioethics 3 (1).
    In 2006, and again in 2007, I suffered the miscarriages of two wanted and painstakingly planned pregnancies. In the aftermath of each, I found myself unprepared, as do many women who miscarry, for the devastation I would feel. In my attempts to cope, I sought solace in the written testimony of other women who had miscarried, in the medical statistics that reassured me I still had a strong chance of carrying another pregnancy to term, in the experiences of friends and (...)
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  28. Robert J. Quinlan (2009). Predicting Cross-Cultural Patterns in Sex-Biased Parental Investment and Attachment. Behavioral and Brain Sciences 32 (1):40-41.
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  29. David Shaw & Jacob Busch (2012). Rawls and Religious Paternalism. Journal of Medicine and Philosophy 37 (4):373-386.
    MacDougall (2010) has argued that Rawls‘ liberal social theory suggest that parents who hold certain religious convictions can refuse blood transfusion on their children’s behalf. This paper argues that this is wrong for at least five reasons. First, MacDougall neglects the possibility that true freedom of conscience entails the right to choose one’s own religion rather than have it dictated by one’s parents. Second, he conveniently ignores the fact that children in such situations are much more likely to die than (...)
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  30. Robert Sparrow (2007). Procreative Beneficence, Obligation, and Eugenics. Genomics, Society and Policy 3 (3):43-59.
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  31. John R. Spencer & Antje Du Bois-Pedain (eds.) (2006). Freedom and Responsibility in Reproductive Choice. Hart Pub..
  32. Robert S. Taylor (2009). Children as Projects and Persons: A Liberal Antinomy. Social Theory and Practice 35 (4):555-576.
    A liberal antinomy of parenting exists: strong liberal intuitions militate in favor of both denying special resources to parenting projects (on grounds of project-neutrality) and granting them (on grounds of respect for personhood). I show that we can reconcile these two claims by rejecting a premise common to both--viz. that liberalism is necessarily committed to extensive procreative liberties--and limiting procreation and subsequent parenting to adults who meet certain psychological and especially financial criteria. I also defend this argument, which provides a (...)
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  33. Shelley Tremain (forthcoming). Review of Why Have Children? The Ethical Debate by Christine Overall. [REVIEW] APA Newsletter on Feminism and Philosophy.
  34. Simo Vehmas (2002). Parental Responsibility and the Morality of Selective Abortion. Ethical Theory and Moral Practice 5 (4):463-484.
    It is now a common opinion in Western countries that a child's impairment would probably place an unexpected burden on her parents, a burden that the parents have not committed themselves to dealing with. Therefore, selective abortion is in general a morally justified option for the parents. I argue that this view is based on biased information about the quality of life of individuals with impairments and their families. Also, a conscious decision to procreate should bring about conscious assent to (...)
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Family Ethics, Misc
  1. Jami L. Anderson (2013). A Dash of Autism. In Jami L. Anderson Simon Cushing (ed.), The Philosophy of Autism.
    In this chapter, I describe my “post-diagnosis” experiences as the parent of an autistic child, those years in which I tried, but failed, to make sense of the overwhelming and often nonsensical information I received about autism. I argue that immediately after being given an autism diagnosis, parents are pressured into making what amounts to a life-long commitment to a therapy program that (they are told) will not only dramatically change their child, but their family’s financial situation and even their (...)
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  2. Marilea Bramer (2011). Domestic Violence as a Violation of Autonomy and Agency. Social Philosophy Today 27:97-110.
    Contrary to what we might initially think, domestic violence is not simply a violation of respect. This characterization of domestic violence misses two key points. First, the issue of respect in connection with domestic violence is not as straightforward as it appears. Second, domestic violence is also a violation of care. These key points explain how domestic violence negatively affects a victim’s autonomy and agency—the ability to choose and pursue her own goals and life plan.We have a moral responsibility to (...)
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  3. Corey Brettschneider (2007). The Politics of the Personal: A Liberal Approach. American Political Science Review 101 (1):19-31.
    Feminist thinkers have long criticized liberal theory’s public/private distinction for perpetuating indifference to injustices within the family. Thinkers such as Susan Okin have extended this criticism in evaluating the theory of political liberalism, suggesting that this theory’s reliance on a public conception of citizenship renders it indifferent to the way in which the internal politics of the family can undermine equality.However, I argue in this article that the feminist concern to ensure equality within the domestic sphere can in fact be (...)
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  4. Hugh LaFollette (2004). The Moral and Political Status of Children. Australasian Journal of Philosophy 82 (4):658 – 660.
    Book Information The Moral and Political Status of Children. The Moral and Political Status of Children David Archard , Colin M. Macleod , eds. , Oxford and New York : Oxford University Press , 2002 , viii + 296 , US$60 (cloth). Edited by David Archard; , Colin M. Macleod; , eds.. Oxford University Press. Oxford and New York. Pp. viii + 296. US$60 (cloth).
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  5. Hugh LaFollette (1996). Personal Relationships: Love, Identity and Morality. Blackwell.
    "This admirably clear and engaging work ... is broadly accessible... and is informed by social science research. Yet it is also thoroughly philosophical, delving into problems in ethics, epistemology, the philosophy of mind and the philosophy of language.... Let us hope that LaFollette continues to tackle these problems with the clarify and rigor he shows here.".
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  6. Hugh LaFollette (1995). Morality and Personal Relationships. In Personal Relationships: Love, Identity, and Morality. Blackwell.
    Throughout this book, I made frequent reference to a wide range of moral issues: honesty, jealousy, sexual fidelity, commitment, paternalism, caring, etc. This suggests there is an intricate connection between morality and personal relationships. There is. Of course personal relationships do not always promote moral values, nor do people find all relationships salutary. Some friendships, marriages, and kin relationships are anything but healthy or valuable. We all know (and perhaps are in) some relationships which hinder personal growth, undermine moral values, (...)
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  7. Hugh LaFollette (1992). Real Men. In Larry May & Robert Strikwerda (eds.), Masculinity. Rowman and Littlefield.
    "Ah, for the good old days, when men were men and women were women." Men who express such sentiments long for the world where homosexuals were ensconced in their closets and women were sexy, demure, and subservient. That is a world well lost -- though not as lost as I would like. More than a few men still practice misogyny and homophobia. The defects of such attitudes are obvious. My concern here is not to document these defects but to ask (...)
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  8. Hugh LaFollette (1989). Freedom of Religion and Children. Public Affairs Quarterly.
    In a number of recent federal court cases parents have sought to have their children exempted from certain school activities on the grounds that the children's participation in those activities violates their (the parents') right to freedom of religion. In Mozert v. Hawkin's County Public Schools (827 F. 2nd 1058) fundamentalist parents of several Tennessee public school children brought civil action against the school board for violating their constitutional right of freedom of religion. These parents sought to prevent their children (...)
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  9. Hugh LaFollette (1980). Licensing Parents. Philosophy and Public Affairs 9 (2):182-197.
    In this essay I shall argue that the state should require all parents to be licensed. My main goal is to demonstrate that the licensing of parents is theoretically desirable, though I shall also argue that a workable and just licensing program actually could be established.
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  10. Larry May & Robert Strikwerda (eds.) (1992). Rethinking Masculinity: Philosophical Explorations in Light of Feminism. Rowman and Littlefield.
    This fascinating collection of articles offers thoughtful reflections on issues of masculinity too often neglected in feminist philosophy.
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  11. Susan Moller Okin (1982). Women and the Making of the Sentimental Family. Philosophy and Public Affairs 11 (1):65-88.
  12. Linda Radzik (2005). Justice in the Family: A Defence of Feminist Contractarianism. Journal of Applied Philosophy 22 (1):45–54.
    Jean Hampton argues that we can detect exploitation in personal relationships by thinking about what we would agree to were we to set aside the emotional benefits we receive from those relationships. Hampton calls her account "feminist contractarianism," but it has recently been critiqued as decidedly unfeminist, on the grounds that it is hostile to women's interests and women's values. Furthermore, Hampton's requirement that we imaginatively distance ourselves from our emotional connections to our loved ones--the key element in her contractarian (...)
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