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Peter singer on morality
Peter singer on morality
Peter singer on morality
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Singer’s obligation to assist argument is based on three premises. The first premise is one that Singers believes could be almost universally accepted. It is that if we can prevent something harmful or bad from happening without sacrificing anything of comparable moral significance, then it is our obligation to do so (Singer, 2010, p.135). Singer believes that a variety of people’s ethical views can accept this premise because the condition “without sacrificing anything of comparable moral importance” is fulfilled so long as the act in question does not result in anything else comparably bad happening, doing something that is wrong in itself, or failing to promote some moral good comparable in significance to the bad event prevented (Singer, …show more content…
People who believe we are not morally obligated to save the drowning child typically argue that the dichotomy of right and wrong eliminates non-moral acts. It would be noble if someone saved the child of their own volition. If someone did not do so because they thought they had better things to do, no one could compel them to save the child; it wouldn 't be wrong, but morally neutral, like not getting out of your car to move a bag of trash off the highway. If this “morally neutral” category didn 't exist, we would treat the ignorance and inaction of every single individual at all possible moments to not prevent suffering as the same as malicious action. Would we really want to penalize someone because they could have saved the life of a child halfway across the world from them if they gave them some money, but chose instead to spend money on tickets to a movie theater? Say a mother stops feeding her child and lets this child starve to death. Is this an immoral act or a morally neutral act? Both in this case and the drowning child case, the child is in a position where they are helpless to avoid death on their own, and so they are reliant on someone else to save them. In this case, the mother is not specifically undertaking an act of murdering her child. She is not metaphorically "throwing her child into the pond," but rather she is just being purposefully negligent in a way that will result in her child 's death, just as a person is when avoiding saving a drowning child. The only way out of calling this a morally neutral act is to say that the mother has an obligation as a mother to save her child. This is precisely the point of Singer’s argument: we have an obligation as a global society to assist the people who are helpless to save themselves. Is a parent obligated to save a child from downing? Is a child obligated to save a parent? Is a sibling
Bentham, an act utilitarian, created a measurement called hedonic calculus that calculates if an action is wrong or right by determining factors like intensity and duration of pleasure. Singer strains on the importance of the act by the number of people affected from it. He believes that every human being is equal. Therefore, geographical and emotional closeness is irrelevant to moral responsibilities. He states that “death from lack of food, shelter, and medical care are bad” and that if you disagree “read no further” because it would be hard to convince anyone otherwise (P. 231 Singer). He argues that if we can prevent bad things from occurring without “sacrificing anything of moral importance” it’s our moral obligation to act on it (P.231 Singer). What is not clear is as to how much we should give, as we should keep in mind that not everyone in the world gives aid to famine relief so we must take that into account. Singer then tries to make it easier on us by stating that instead of negotiating something of comparable ethical significance in his second premise, it can be of any moral significance. He also believes that if one is to ignore a duty to aid others then he or she is no different than an individual who acts wrong. This is because he believes that it is our moral responsibility to do good deeds and people dying is wrong
Peter Singer’s position in his work “The Obligation to Assist”, is that all people are morally obligated to help one another without it causing any additional harm. He refers to “comparable moral significance”, which means that helping another must not cause anything worse to happen, or be a morally wrong action in and of itself, and must also be done if a comparably awful event can be stopped. His first premise is that if absolute poverty is wrong, and it can be stopped without worse consequences, then it should be stopped altogether. His second premise is that if you were to see a drowning child, you would help them out of the lake, even if your coat happens to get wet. His third premise is that morals do not need to be examined, as the need to help others should be logical without examining the morality behind it. His final premise is that the First World is rich enough to reduce poverty, and can therefore feel obligated to help. The implication of this position is that no matter what situation surrounds the person in need of help, another person would be obligated to assist them. Thusly, people who could help without having to forgo “comparable moral significance” and refrain from
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
He views it as something that is more of an obligation or moral duty rather than an option. According to Singer’s view of charity, if more people were to adopt a radical view of charity, we will be able to prevent what is bad, rather than simply promoting what is good. People must give to charity whenever they can because suffering from a lack of food/hunger or extreme poverty is generally bad. Most people that aren’t suffering from extreme hunger or poverty generally have the means to give to charity, therefore, according to Singer, if we have the means to give to charity and we aren’t giving up anything of great moral worth then we must try to stop the suffering. In his essay, Singer states that "if it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it." However, if individuals of first world countries were to continuously donate rather than spending that money on luxuries, the majority of their income would be spent on alleviating a global issue and their savings would ultimately diminish down to the level of global poverty until they would be unable to give any
‘Is it ethical to have a child for the purpose of saving another child’s life?’
One of the earliest topics in the film that I took note of was the ethics of certain matters, in a way that I had never considered before. The first, was the ethics of how we spend our money. An analogy was proposed by Peter Singer, who said he had asked many people this philosophical question in the past, and always gets the same answer. The question is, at its root, if you could save a child from drowning, with no risk to your own safety, but you would ruin your nice pair of shoes, would you do it? This is what I call a no-brainer. Nearly all would save the child, myself included. In turn, one would be out the cost of those nice shoes. However, Singer's point is that one could take the cost of those shoe...
...themselves. By adding further conditions or exceptions we could address specific objections and create more narrowly defined obligations. Further modifications of PP’ would not generally eliminate obligations, but it would allow choices to be made. In particular, for the affluent, doing nothing remains off limits so they would still be required to do what they can to alleviate suffering in places where they are in agreement that help is warranted. This derivation from the original argument plausibly supports the basic argument made by Singer that we ought to do everything in our power to help those in need so long as we need not sacrifice anything significant.
...reserving the principle of autonomous decisions could be considered somewhat more plausible. Essentially the only fault being addressed is the conflicting action, as a conflict no longer occurs. Objections remain based on the inclusion of moral agents exclusively and the promoting of individual’s goals, while introducing the additional problem of self-interest that accompanies prominent autonomy. The theory remains at fault, as it cannot be adequately amended by a single change. Sally’s prescriptive moral theory “picks and choses” from other existing theories and combines them to make a hybrid theory. Doing so creates difficulties as the overlap reduces clarity and limits the strength of any individual argument. This is a challenge that cannot be overlooked; Sally’s theory fails to show structural reliability and is hence too problematic to have sound moral worth.
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
Singer continues by stating “if it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it”(Singer, Pg.231). Like his first statement, this one is easy to swallow. No moral code, save for maybe ethical egoism or nihilism, would attempt to refute either of his premises. His final conclusion is that if it is in our power to stop suffering and death from lack of the essentials, without sacrificing anything of comparable moral worth, we are morally obligated to do so. This essentially removes the current definition of charity, making giving money to famine relief, not a supererogatory act, but a moral duty of all people who have the ability to do so.
If we applied this moral principle of Peter Singer’s to the train dilemma we could look at it from a different view. Pulling the rail switch lever and saving five lives would be preventing something bad from happening. However, in doing so, we would be intentionally killing the lone worker on the tracks, which would be sacrificing something (someone) of equal moral importance, an innocent life. How do we determine equal moral importance? Are five lives more important than one, just because there is a greater number of lives? Are all lives equal and the decision to pull or not pull the rail switch lever needs additional factors to decide? I know some would say that five lives are not equal to one life, that they are actually more
Singer's argument appears to be mainly an appeal to logos, in his argument he reasons why he thinks it is morally required of people to give for famine relief and other needs. However, his argument relies heavily on pathos as well. The main thrust of his argument is this “If I am walking past a shallow pond and see a child dro...
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.
seems to consider it a moral obligation to prevent the injury of another person, sometimes even at risk to one’s self. People who do not help others in need are frequently bad examples for the rest of the world. For example, in Charles Dickens’s classic A Christmas Carol, Ebeneezer Scrooge is infamous for his selfishness and disregard for the well-being of others such as Bob Cratchett and his family (barely paying him and not allowing him more than a day for Christmas). Scrooge’s partner, Jacob Marley, is damned for the same type of crimes. The only path to redemption for Ebeneezer is through helping others who are in need: giving food to the Cratchetts and caring for a sickly Tiny Tim.
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.