By Linda Irwin-DeVitis, Karen Bromley, Marcia Modlo
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For one thing, the constant person is deliberate about his future; he has decided to become one sort of person rather than another (such as the one he presently is). Such a person lacks selfmastery because governed by events and circumstances rather than selfgenerated ideals and commitment. He can also be so Page 30 impressed with another's life or ideals, for example, as to set about to alter his character in ways much more radical than Dworkin would have us imagine. Rather, we shall concentrate on questions of independence.
Conversely, we can imagine someone manipulated into accepting secondorder principles which affirm autonomy and require his selfreliance. Thus, the nature of the basic values and principles is somewhat independent of whether autonomy is exercised in securing them. Thus, in order for the individual to hold these principles in an autonomous manner, their meaning must comprehend the autonomy of others. The next chapter articulates a concept of moral respect and outlines the sorts of demands it makes on us.
21 My suggestion here is that the flexibility which comes from the integration of varied and numerous habits, on both the everyday and secondorder level, increases our autonomy of judgement and will. Hence, taking up these pairs of distinctions together will enable us to assess straightforwardly this particular, pivotal view of autonomy. These everyday decisions can be made more or less autonomously, depending, as we have seen, on our resources, abilities, and freedom from restrictions. We can be coerced, manipulated, or unable to disobey an authoritarian parent regardless of the morality or amorality of the matter at hand.