Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Possible solutions for poverty
Possible solutions for poverty
Solutions of poverty
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Peter Singer wrote an essay titled “Famine, Affluence, and Morality.” In this essay, he discusses whether or not we are personally responsible for the suffering (starvation) of others. Singer believes that if you have the means to do so, you are morally obligated to help others in need. He says that if suffering can be prevented without sacrificing anything of comparable moral importance, then it should be done.
The question that we must look at is: Is Singer right? Is it our personal responsibility to help others? The logical answer to this question is: no, we are not. How can someone be held individually responsible for someone who is starving all the way across the Atlantic Ocean? We did not take away their food or make it impossible for them to gain access to it. We did not give birth to them and we sure did not force them to stay in their country. The problem is, the starvation of these people is “not inevitable.” There is a way to change it. So while I believe Singer is wrong in the idea that we are responsible and morally obligated to provide relief, it does not mean we should not. He is right when he says “it is not
…show more content…
beyond the capacity of the richer nations to give enough assistance to reduce any further suffering. The decisions and actions of human beings can prevent this kind of suffering.” The failure here occurs, according to him, because “human beings have not made the necessary decisions” to assist them. Individuals, for the most part, have not done anything significant to help, and neither has the government. How is it fair for Britain to spend over 275,000,000 pounds on a stupid plane, but only 14,750,000 pounds in relief? Why is a plane worth more than thirty times the amount of the lives of 9 million refugees? These are some serious questions that come into play. The same question applies to Australia and its $65,000,000 opera house. Is it possible to make the opera house smaller, or perhaps use cheaper material in order to use the leftover money for relief? Yes. What about not changing anything about the cost of the opera house, but simply donating some of the proceeds to those in need? There are simple solutions to “curing” their hunger, but why is it that nobody takes the necessary steps? I think it is due to a lack of exposure. If we are in big, bold, capitalistic America, how could we possibly understand the suffering of those in third world countries? The people here who do understand it, those that are homeless or below the poverty line, are unable to assist and do not communicate the problem. Once you have experienced suffering, and truly understood what it means to be hungry, then you are more likely to give to those in need once you have the capability to do so. The best America has done to show the suffering of these people is to create advertisements that have the intent to motivate you to donate. However, we look at the little black children in Africa with their large, sad eyes and their skinny bodies with a belly that purges out due to malnutrition, and we find the advertisement annoying. We think that the purpose of it is so that companies can gain profit while the kids eat meals for seven cents. Now think about the commercials for sick and/or abused animals at shelters. They play that sad Sarah McLachlan song paired with the desperate look of the animals and people instantly feel the need to do something about it. Why is this? Most likely because America cherishes its animals and it makes us think of what it would be like if our own pets were suffering. Not to say that an animal’s life is any less valuable than a human’s, but why can’t we apply that same emotion to human beings? I for one, stare at the TV and whenever these kinds of commercials turn on, I look away or start feeling very nauseous because it hurts me to look at it. It hurts me to think that this is happening and that both I and America do nothing about it. We just say, “Oh, that is sad” and turn our heads. Another example of this is how Americans are all very willing to help all kinds of cancer patients - particularly sick children. Why is this? It is because cancer happens all over America and most likely it has happened to someone you know. You have witnessed the pain and suffering it causes, so you are likely to assist. Also, each country is wrapped up with their own people. If this were American citizens who moved overseas and were now suffering, we would all be quick to help. The other problem we Americans have is that we are just too busy! We are in a fast paced world where things are always changing and our direction is constantly being refocused. How can we remember to help those that are starving when we are busy working, going to school, doing homework, shopping, running errands, driving our cars, getting coffee, eating, showering and sleeping? This sounds extremely shallow, but it is true. I can not remember the last time I stopped to think about helping others in need that I can not see. Personally, I am quick to help those that are visible to me. Every time I see a homeless person or someone asking for money on the street, I always give them at least something and will stop my car and traffic to do so. One time I did not have any cash on me, so I gave this guy one of my sandwiches because he was hungry. These are small gestures, but they mean a lot to the people receiving them. However, as a broke college student, I certainly do not have the means to give loads of money away for relief funds. So, how do you get people to help?
This is a difficult question, but Singer offers some pretty simple solutions in his essay. He says, “people have not written to their parliamentary representatives demanding increased government assistance; they have not demonstrated in the streets, held symbolic fasts, or done anything else directed toward providing the refugees with the means to satisfy their essential needs.” These are all excellent examples of ways to provide assistance without having to give out money. In my case, these are definitely some things I could do because I do not have money to give away. The problem is, I do not care enough to give that much time of my day away. I will put help where I can and when I can, but I personally cannot do much for the masses. I am sure that a large population of people in America feel this
way. I believe the blame should be placed on our government and the governments of the other “richer” nations. What is the point of providing monetary relief that will only keep the starving population growing and create an even worse situation. Giving money allows them to eat, but once the money is gone, they are left hungry with no way for the people to provide themselves with food. I think the best solution is to create opportunity, not relief. The dry land of these places needs to be tended, so they can properly grow their own food, and continue to do so. Not only can they feed their family, but many other families too. They could give the food out for free or even just trade it for objects of interest or services. Perhaps someone could work on their land and help them tend the fields in exchange for some of the crops. This is a small step that can easily be done with the money going towards relief. A larger step would then be to create businesses for progress and education for opportunity. The type of businesses that need to be built are the standard ones we have in the U.S. This includes grocery stores, bakeries, clothing stores, fabric stores, and hardware stores like Home Depot. The way to get the U.S. and other places around the world on board with this is to encourage them to expand their stores globally. For instance, if you tell places like Walmart or McDonald's they have the chance to grow and make more money, they are sure to take the opportunity. McDonald's has already made itself global, but Walmart still remains stagnant in the U.S. I think they would be reluctant to do so as a starving child in India does not have the money to pay for a McChicken, but at least opening businesses would allow for employment opportunity. When people are employed, they earn the money to spend. This method would benefit both U.S. businesses and the poor countries in the world. It is equally important to create schools because the more schools they have, the more people there is that can get educated. The schools currently around the world in these poor places lack the necessary tools to educate and improve. So along with building new ones, they would need to make sure the staff is competent and eligible to do their jobs and provide money to offer them the things they need for their lesson plans. Once they are educated, they can create the opportunity to leave the place they are in and find a new home somewhere more prosperous or assist their country in becoming a better place. For instance, if one is educated enough and becomes a proper politician, they can have a say in worldly matters and bring attention to the despair occurring in the country. We are able to provide media coverage that shows these things to the world, but it is clear that this does almost nothing in helping these people.
David K. Shipler in his essay At the Edge of Poverty talks about the forgotten America. He tries to make the readers feel how hard is to live at the edge of poverty in America. Shipler states “Poverty, then, does not lend itself to easy definition” (252). He lays emphasis on the fact that there is no single universal definition of poverty. In fact poverty is a widespread concept with different dimensions; every person, country or culture has its own definition for poverty and its own definition of a comfortable life.
In order to understand why O’Neill’s position is superior to Singer’s position on famine relief, I will present information on both sides. O’Neill gives a Kantian, duty-based explanation, that focuses on people 's intentions. One of the central claims of Kantian ethics is that one must never treat a person, either oneself or another, as mere
Saint Augustine once said, “Find out how much God has given you and from it take what you need; the remainder is needed by others.” (Augustine). Augustine's belief that it is the duty of the individual to assist those less fortunate than themselves is expressed in the essay "The Singer Solution to World Poverty" by Peter Singer. Singer shares his conviction that those living in luxury should support those struggling to survive in poverty. Singer adopts the persona of a sage utilitarian philosopher who judges the morality of actions based on the consequences that are wrought by them. Singer utilizes powerful pathos, rhetorical questions, ethos, and a bold tone which contributes to his purpose of persuading his intended audience of American consumers to live only on necessity rather than luxury as well as to donate their discretionary income to the impoverished.
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.
Living in a third world country such as Jamaica gives you a firsthand experience on how much poverty has consumed the majority of the world. You’re driving along and you see a boy begging on the street asking a man in a mustang for some spare change. Should anyone be surprised if the man rolls up his window and ignore the poor boy? Would you have given the boy any of the spare change in the side of your car door?
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
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
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.
In this piece he makes it clear that nearly everyone has the ability to make a difference is others lives. dings”. Narveson, unlike Singer, thinks that our voluntary choices about giving are morally permissible, whether we choose to give or not. If you choose to sacrifice your luxuries for charity, then that’s fine (morally speaking), as long as you haven’t neglected your obligations with your family. In “The Singer Solution to World Poverty”, the author Peter Singer argues that there is no reason why Americans don’t donate money to the needy when they can afford countless of luxury that are not essential to the preservation of their lives and health. In the case that you choose not to sacrifice for charity, then that’s fine too. As per Narveson 's position it’s up to us to help or feeding the hungry and whatever we decide is correct too. What Narveson does argue is that it would be wrong for others to force us to give, say, by taxing us and giving our money to charity. This claim does not contradict anything that Singer says in “The Singer Solution to World Poverty”. Nowhere in that article does Singer say that people should be forced to give. But for a utilitarian, such as Singer, there is no reason in principle why it would be wrong to force people to give. If the policy of forcing people to give maximizes utility, then it is ipso facto the right policy. On the other hand Narveson makes a distinction between
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.
The writer behind “Singers Solution to World Poverty” advocates that U.S. citizens give away the majority of their dispensable income in order to end global suffering. Peter Singer makes numerous assumptions within his proposal about world poverty, and they are founded on the principle that Americans spend too much money on items and services that they do not need.
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.
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
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.