Abstract
Until today, ethical theories have implicitly adopted a difference perspective with regard to the child, and, in consequence, theoretical and practical inconsistencies plague child ethics. In this chapter, I analyse inconsistencies in the current debate on autonomy and develop a concept of minimal autonomy that is feasible for healthcare and can be applied to both children and adults.
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Notes
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- 2.
For example, Gerald Dworkin , in his fundamental study “The Theory and Practice of Autonomy”, deals with the child but only insofar as he analyses different approaches to proxy consent. Thus, Dworkin assumes that children per se are not autonomous (Dworkin 1988, pp. 85–99).
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We conducted the survey in Lower Saxony, a northern federal state of Germany (Peters 2016).
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This may also be due to the fact that parents have to pay for their children, as Feuillet-Liger rightly points out (Feuillet-Liger 2012, p. 332).
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Perera (2008); for a critical reformulation of ‘Gillick competence’ , see Freeman (2006).
- 7.
See the paragraph on consent, WMA: Background Information, Declaration of Ottawa on Child Health, p. 4. Available online at http://www.wma.net/en/30publications/40background_docs/Background_Ottawa_Declaration-Oct2009.pdf, accessed February 22, 2016. This is a particularly telling example since the Declaration explicitly mentions the refusal of the child when it refers to research participation.
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Just consider how the impression changes when the examples are slightly modified: deciding to fire (instead of hire) an employee or to not take the last university exams (instead of deciding to attend university) although one’s father had gone to a lot of trouble to pay the expensive tuition. These new conditions would certainly not render the decision less autonomous, but they shed an altogether different, and less favourable, light on the “normal chooser” since this “normality” would be less whole-heartedly endorsed.
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When exploring the capacity of adolescents to consent to treatment, Blustein and Moreno hold that a decision should be “based on a well-established set of values that constitute a stable and recognizable moral self” (Blustein and Moreno 1999, p. 104). Since the authors consider adolescence to be the developmental phase when the moral self evolves, adolescents, according to their view, do not regularly display such a stable self. However, besides the fact that this argument is somehow tautological, many adults, too, will have difficulties to satisfy this criterion, particularly in case of illness or other crises of life.
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Dworkin (1988, p. 9) puts forward this important argument with regard to adults. With regard to children, strangely enough, he upholds the more demanding criteria of competency. He considers minors to be incompetent since they “have not been able to choose life plans, form various intentions, develop certain desires, and so on” (p. 96).
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James Stacey Taylor argues against proceduralist accounts on the basis of his example of a person unknowingly hypnotized to do what someone else wants her to do (Taylor 2005). Yet, hypnotists claim that it is impossible to hypnotize someone into doing anything the person would not have wanted to do in the first place. For example, it is impossible to hypnotize a normally decent person into killing someone (Taylor 2005).
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For an overview, see Christman (2011, p. 10).
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In comparison, causal concepts, according to which human relationships are causally relevant for the development of human agency, are less problematic.
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Cf. Baumann and Bleisch (2015); Monika Betzler also focusses the carings of children and the responsibility of parents to encourage them: “This involves taking an interest in what children care about, encourage them in pursuing what they care about, empathizing with them if what they care about gives rise to frustration, giving them critical feedback if what they care about is imprudent, immoral, or otherwise of disvalue, and helping them understand when their emotions are appropriate and their caring directed to something valuable” Betzler (2015, p. 75). However, Betzler remains somewhat ambivalent about the moral significance of carings.
- 16.
With regard to this aspect, see Beate Rössler’s (2002) interpretation of the work of Iris Murdoch .
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Wiesemann, C. (2016). Autonomy. In: Moral Equality, Bioethics, and the Child. International Library of Ethics, Law, and the New Medicine, vol 67. Springer, Cham. https://doi.org/10.1007/978-3-319-32402-9_6
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