By Craig Biddle
Loving existence demonstrates that morality is an issue now not of divine revelation or social conference or own opinion -- yet, fairly, of the genuine standards of human lifestyles and happiness. Biddle indicates how a real morality is derived logically from observable evidence, what in essence one of these morality calls for, and why it's a topic of natural self-interest.
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Additional resources for Loving Life: The Morality of Self-Interest and the Facts that Support It
Bottom-up ethicists tend to see “nature” as the fount of goodness and wisdom, so that social relations should be returned as much as possible to it. Developmental ethicists are free, in contrast, to view human “nature” as morally complex, able to distort and to ennoble relations at once. What is dehumanizing here, however, is that humanity—and especially childhood—is stripped of genuine moral diversity. This is the case in at least two respects. First, while there is of course a diversity of stages of development, there is not a deeper ethical diversity of developmental paths.
They clearly avoid the top-down problem of reducing children to merely passive recipients of adult socialization. As a result, they offer a radically different vision of humanity and society. Humanity’s original goodness means that it should trust its own natural instincts, feelings, and intuitions over the stultifying accretions of history. Human embodiment in the world is understood in positive rather than negative terms as a source of goodness and wisdom. As a result, social structures are not the solution but the problem.
In this view, agency refers to children’s capacities to participate on their own behalf in society. It is also defined along somewhat feminist lines of children being empowered social actors. Children are dehumanized, it is claimed, when they are seen as merely passive recipients of adult socialization or adults-in-the-making. As the groundbreaking scholars Allison James and Alan Prout argue, “children must be seen as actively involved in the construction of their own social lives, the lives of those around them and the societies in which they live.