In “Famine, Affluence and Morality,” Peter Singer offers a critique on the ordinary ways of thinking about famine relief as he highlights the potential implications of accepting what can most accurately be defined as utilitarianism as a guide for conduct. The moral philosophy Singer conveys in this text are most closely related and comparable to the ideas of nineteenth-century English philosopher, John Stuart Mill as Singers’ approach is more utilitarian rather than deontological. Despite their similarities, the ideas of Singer and J.S Mill contain many discrepancies, especially with regard to whether they lean towards act utilitarianism or rule utilitarianism. Although Singer and Mill both adhere to a consequentialist theory as their moral …show more content…
For one, it limits our freedom to act as to do what Singer demands, that is, make the morally best choice would vastly reduce our freedom to make our own life choices as self-governing moral beings. In practice, utilitarianism, generally requires people to predict the long term consequences of an action, however, there is no guarantee that circumstances will turn out precisely as predicted. In the case of assistance to those in poverty, it is rather obvious that it is to a strong degree, universally good to help. Nonetheless, utilitarianism is not merely a theory for the moral solution to famine, so in other circumstances and even in the case of a poverty situation, it fails to consider different views on what happiness is. Not only that, but the theory is rather simplistic as it cannot solve every dilemma since without a doubt, every problem is unique. For instance, if the theory which Singer promotes is the way in which we must judge morality, then it would appear that if one has $200, one should give it to Oxfam rather than spend it on dining out for a month: “what is one month's dining out, compared to a child's life?” (P. Singer 226). While one’s happiness would be increased if one dined out, it would be outweighed by the happiness one could cause to the people they donate the money to. Singer almost exclusively compares dining out for one’s own happiness with the happiness of the people one donates to therefore, he ignores other variables in one’s dining experience such as the restaurant staff, which one essentially contributes to when they dine out. In other words, Singer pays minimal heed to the economic effects which can potentially occur if all were to act in accordance to his moral philosophy as in if everyone were to abstain from eating out, restaurants would eventually lay off staff leading to unemployment, or simply put,
Peter Singer states two principles on the effects of famine, affluence, and morality which he feels that everyone should abide by. The first argument made is that lack of food, shelter and medicine is bad and can lead to feeling pain and death. I for one, could agree on this assumption just by analyzing it carefully. We see Singer on his thesis elaborate the causes of famine within East Bengal in 1970s. As governments and individuals within the world see the massive flooding’s and mismanagement of food issuing one hopes that we all as a society could take action to help stop such suffering and act on a situation like the impaired damage that happened with East Bengal. This then leads to Singer’s second argument; is if it is in our power to
Singer’s belief that everyone should give away all excess wealth to eliminate as much suffering as possible conflicts with the idea of competition and, therefore, reduces the productivity of human civilization. Peter Singer, a professor of moral philosophy, stated in his essay “Famine, Affluence, and Morality” that it is everyone’s duty to participate in philanthropy since it is morally wrong to not help someone who is suffering. Singer thoroughly explained the details of the “duty” of philanthropy: “we ought to give until we reach the level of marginal utility - that is, the level at which, by giving more, I would cause as much suffering to myself or my dependents as I would relieve by my gift.” If this philosophy is followed, and the poor beneficiary experienced the same level of comfort as the wealthy benefactor, then what incentive would the beneficiary have for
According to Peter Singer, we as a society must adopt a more radical approach with regards to donating to charity and rejecting the common sense view. In the essay Famine, Affluence, and Morality, Singer argues that we have a strong moral obligation to give to charity, and to give more than we normally do. Critics against Singer have argued that being charitable is dependent on multiple factors and adopting a more revisionary approach to charity is more difficult than Singer suggests; we are not morally obliged to donate to charity to that extent. Throughout his essay, Singer argues that we must reject the common sense view of giving to charity. The common sense view of giving to charity is one that is supererogatory; it is not obligated for us as a society to give to charity, however, we should if we want to.
In the paper “Famine, Affluence, and Morality” Peter Singer defends the idea that is our moral duty to help others in need. Since there are other people in the world that are suffering and we our in a position to give, we are obligated to help create change in the world . In this paper I will explain Peter Singer’s view about how it is our moral duty to help those who are suffering in the world. Then I will present an implication of Peter Singer claim that implies how we are obligated to give upon to others that are suffering. I will then explain an argurment to provide a reason of why someone should support Peter Singer principle. Carried to a logical conclusion, Peter Singer aruement that his principle is clearly obligatory than superagory. I will consider the two actions that Peter Singer gives to distinguish duty versues chariy and argue that his principle should e consider a superagoty action. Since his
This paper explores Peter Singer’s argument, in Famine, Affluence, and Morality, that we have morally required obligations to those in need. The explanation of his argument and conclusion, if accepted, would dictate changes to our lifestyle as well as our conceptions of duty and charity, and would be particularly demanding of the affluent. In response to the central case presented by Singer, John Kekes offers his version, which he labels the and points out some objections. Revisions of the principle provide some response to the objections, but raise additional problems. Yet, in the end, the revisions provide support for Singer’s basic argument that, in some way, we ought to help those in need.
response to the Singer. Cullity argues that Singer’s conclusion, that we ought to help others in need so long as this does not cause any significant damage to ourselves, is severely demanding, as it is essentially arguing that we are morally obligated to help everybody in the world. The only way in which we would be able to justify not helping somebody who needed our help would be if doing so would put the person helping at significant risk. Cullity argues in his paper that Singer’s argument is asking too much of people when it claims that donating to aid agencies is a moral obligation and that not doing so would be immoral. His main way of doing so is by rejecting the Severe Demand.
Peter Singer's paper “Famine, Affluence, and Morality”has made a drastic impact on modern applied ethics. The simple nature of the paper makes for an easy read, yet the point clearly set out by Singer is at the end with the targeted audience's popular beliefs. Although most will object to Singer's idea by throwing away a basic principle of most moral theories, I wish to deny Singer's solution by showing that the ability to apply Singer's conclusion is not reasonable and does not address the problem's core. Singer starts with the assumption that suffering and death from lack of the essentials of food, water, shelter, and proper medical assistance are bad. I find no problem with accepting this assumption, as it is consistent with most widely accepted moral theories.
In this paper I will examine both Peter Singer’s and Onora O 'Neill 's positions on famine relief. I will argue that O’Neill’s position is more suitable than Singer’s extreme standpoint. First I will, present O’Neill’s argument. I will then present a possible counter-argument to one of my premises. Finally I will show how this counter-argument is fallacious and how O’Neill’s argument in fact goes through.
Singer, Peter. “Famine, Affluence, and Morality.” Current Issues and Enduring Questions. 8th ed. Eds. Sylvan Barnet and Hugo Bedau. Boston: Bedford/St. Martin's, 2008. 7-15. Print.
In this paper, I will argue against two articles which were written against Singer’s view, and against helping the poor countries in general. I will argue against John Arthur’s article Famine Relief and the Ideal Moral Code (1974 ) ,and Garrett Hardin’s article Lifeboat Ethics: the Case Against Helping the Poor ( 1976); I will show that both articles are exaggerating the negative consequences of aiding the poor, as well as building them on false assumptions. Both Arthur and Hardin are promoting the self-interest without considering the rights of others, and without considering that giving for famine relief means giving life to many children.
In utilitarianism the common goal is to create the most happiness for the most amount of people. Mills definition of the Greatest Happiness Principle “holds that actions are right in proportion as they tend to promote happiness, wrong as they tend to produce the reverse of happiness” (540) If this principle is the case then as a utilitarian your actions of good should promote the most happiness. This way of thinking can really produce some wrong answers and actions to moral questions. For example, say you and your family are starving and in need of food. The only possible way to get food would be to steal it. In general society finds it morally wrong to steal under any circumstances. But as utilitarian you have to ask, would my actions of stealing food promote the most happiness for the most people. You need to take into account the people you are making happy and the people you are hurting. On one hand, you would be promoting happiness for you and your and entire family, and on the other hand, you would be hurting the storeowner by stealing some of his revenue. Utilitarian ideas tell you that you should steal the food because your actions are promoting happiness and the absence of pain for the least amount of people. There are other examples I found when doing some research like doctors going against morals to save more sick people by letting one healthy person die
In Narveson’s “Feeding the Hungry”, Narveson argues against Singer’s utilitarianism’s perspective on how people should give any surplus money received to those less fortunate. Narveson discusses when it is an obligation to give, and when it is virtuous to give to those starving. First, Narveson’s only condition for helping hungry people is if you are the reason for them being hungry in the first place. For instance, if a mother takes away her son’s dinner as punishment, it would be the mother’s duty to feed him because she was the cause of his hunger.
But another very large portion of individuals like Peter Singer who also use the utilitarian way of thinking arrive at the conclusion that we should alleviate world hunger because it would increase the aggregate happiness in the world(866). Peter Singer uses the drowning child analogy to justify his position. He argues that if a person sees a child that’s drawing, and that person is capable of saving the child, that person is obligated to do so(866). In this situation the outcome is that the child is obviously happy that someone saved him, the person who saved the child is slightly less happy because his clothes were ruined, but nevertheless both are alive and well. Singer goes on to explain that we should apply this sort of thinking when it comes to world hunger, He says that if our situation allows us to help those in need, we are obligated to do so.(866) Singer and other individuals with the same understanding of the situation are basing their argument on the principle of utility, which essentially says that our actions should produce the greatest good for the greatest number (Mill, 752). The principle of utility is the only thing that matters when it comes to Utilitarianism, an action is right if it ends
In his article, the author Peter Singer presents valid points within his work in a way that provokes one to question their morals and ethics. He rationalizes the gift of donation in an unconventional but motivating manor. The purpose of “The Singer Solution to World Poverty” is to encourage people to reevaluate his or her ability to contribute to the underprivileged people of the world. Singer is addressing this article to any person with the ability to donate. The author makes it clear that nearly everyone has the ability to make a difference is others lives. Additionally, in “The Singer Solution to World Poverty”, the author explain that we have a duty to give, but he is not stating whether it is a duty of justice in Narveson’s sense. He is not stating if would be morally correct for anyone to force us or impose to us to give to the needy. This author is trying to persuade or convince people to give voluntarily. The author is not enforcing to do something, this is contrary to Narveson’s position “enforced fee”. “The Singer Solution to World Poverty” addresses the urgency for a more generous world. Peter Singer presents valid points within his work in a way that provokes one to question their morals and ethics. He rationalizes the gift of donation in an unconventional but motivating manor. The main purpose of “The Singer Solution to World Poverty” is to
Peter Singer practices utilitarianism, he believes the consequence of an action matters more than the reason behind the action. Singer is trying to convince his audience to donate their money to end world poverty. He believes it is moral to give as much money as the person can give, allowing them to purchase just enough for them to live on, and this will be the right action to take. Singer is aiming toward the United States to contribute more to charity. Singer does not consider specific aspects that do not support his argument and causes his argument to not list specific aspects of his belief. Singer’s argument is not a good argument because he does not consider the ramifications of people donating their surplus of money would do to the economy; is it our duty to feed the poor; and that our moral intuitions are not consequentialist at all when it concerns what our rescue duties entail.