Conclusion
In conclusion, child labour should be banned due to its exploitative nature and harmful consequences. In my opinion, it is crucial to protect the well-being of children and to ensure that they have the opportunity to grow in safe and caring environments, where they can access education and enjoy their childhood. Through all these ethical theories including Jainism, it becomes evident that child labour, in most cases, should be banned. However, utilitarianism and situation ethics, in my opinion, offers the most balanced approach to this issue.
Utilitarianism focuses on the greatest good for the greatest number, weighing both the benefits and harms of actions. In the case of child labour, the short term benefits for families who rely on children's income cannot outweigh the long-term negative consequences for the children involved. The income may provide relief for the family, but it comes at the cost of the child's well-being and putting them through physical and mental harm. It also deprives children of education, limiting their future opportunities. A utilitarian would therefore argue for stricter laws against child labour, to ensure children are protected from exploitation.
Kantian ethics emphasises treating all individuals with respect, not as means to an end but rather as ends. Children subjected to labour are being used as tools for economic gain, and this violates their inherent dignity and rights. Kantian ethics would reject child labour because it fails to respect the inherent value of the children.
Natural Law is based on the belief that human beings have inherent rights and the capacity to uphold eternal moral law. Child labour contradicts the primary precepts of natural law, such as the right to education, the preservation of life and the ability to have a connection to God. By working long hours in dangerous conditions, children are deprived of a proper childhood. Child labour violates the rights of children and should be banned to ensure they can grow and live to the fullest.
Situation ethics focuses on acting with love and compassion, considering the context of each situation. In the case of child labour, situation ethics would prioritise the well-being of the child. It also recognises that some families may rely on their children's income for survival, however, the ethical response would be to ensure that children are not exploited or forced to work in hazardous conditions. The loving solution would be to create safer environments and provide children with the access to education.
Jainism's principles of Ahimsa, Asteya and Aparigraha are violated by child labour. Child labour causes harm to children physically and mentally, going against the key principle of ahimsa. It also breaks the principle of Asteya as it "steals" the child's future opportunities for education and growth. Aparigraha is the non-attachment to material things such as wealth, and this attachment drives industries to exploit children for profit instead of prioritising children.
Utilitarianism and Situation ethics stand as the most useful answers to the dilemma of children working for income in poorer countries. Utilitarianism effectively weighs out the long-term harm to children and the short-term benefits to adults. It focuses both on the pain and pleasure of both children and adults, and this is effective as a utilitarian understands both points of view. It also tries to maximise overall happiness for everyone. Situation ethics is also particularly useful as it offers the most balanced view on child labour by considering the circumstances of each situation. It recognises the hardships that drive child labour in poorer countries, but still aims to prioritise children's health and safety above everything.
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