On May 6th, I published a post about the artificial womb and its potential role for promoting gender justice. I keep thinking about this technology, and since there is more and more ethical discussion about it, I want to address it again, this time from the point of view of mediation theory and in an attempt to anticipate the potential mediating role of this technology. According to mediation theory, technology mediates how humans perceive and act in the world. The Dutch philosopher Peter-Paul Verbeek has extended this post-phenomenological approach, which has been developed by Don Ihde, to the realm of ethics. Verbeek sees technology as being intrinsically involved in moral decision-making. Technology mediates our moral perceptions and actions. Moral agency is not something exclusively human, but a “hybrid affair”. Moral actions and decisions “take place in complex and intricate connections between humans and things”. Verbeek illustrates technology’s mediating role by means of the example of obstetric ultrasound. I shall apply the idea of the technological mediation of morality to the artificial womb and discuss some ways in which that technology could play a mediating role in morality.
Engaged parenting is hard work. That is one reason most of us prefer to have a co-parent. But why stop at one? As I argue in a recent article, I don’t think there is a good and general answer to that question. Some people are committed to an existing two-parent family, or to starting one, but there is no reason why society should endorse that family form as a norm.
Earlier this year I published a short article arguing that multi-parenting can provide a solution to a contemporary conundrum: on the one hand, many people are increasingly worried about climate change and environmental destruction. They know that having fewer children is, for a majority of people, the most effective individual action they can take to reduce their carbon footprint. Some women go on “birth strikes” – they decide not to bring children into the world. On the other hand, life without children can be terribly impoverished. Parenting may be the most important – and creative! – act one can engage in, a non-substitutable occasion for personal growth and, for many, the central source of meaning in life. (Which is not to deny that, for many other people, a childless life is perfectly fine.)
In this post, Justice Everywhere’s Nicolás Brando and his co-editor Gottfried Schweiger introduce their recently-published collection on philosophy and child poverty.
Philosophy and Child Poverty: Reflections on the Ethics and Politics of Poor Children and their Families (2019) is the first full volume to address child poverty from a philosophical perspective. It brings together contributions from a plurality of philosophical approaches, providing an ample exploration into the conceptual, ontological, normative and applied questions that arise when looking at child poverty as a philosophical subject.
While Justice Everywhere takes a break over the summer, we recall from our archives some memorable posts from our 2018-2019 season.
Here are three good reads on issues relating to children and democracy that you may have missed or be interested to re-read:
- Nicolas Brando’s post, which addresses the question: Why should children have the right to vote?
- Aveek Bhattacharya on Votes for children: going back to first principles, which discusses a set of criteria or reasons why democratic participation is important, and argues that these apply to children as well.
- The guest contribution of Nikolas Mattheis, In defence of children’s civil disobedience, in which he analyses and defends the recent school strikes for the climate.
Justice Everywhere will return in full swing on 2nd September with fresh weekly posts by our regular authors. If you have a suggestion for a topic or would like to contribute a guest post on a topical subject in political philosophy (broadly construed), please feel free to get in touch with us at email@example.com.