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Topic – “Jesus said, “The poor will always be with you”, so it is pointless to give to charity,”
In this persuasive essay you will be persuaded into disagreeing that “Jesus said, “The poor will always be with you”, so it is pointless to give to charity,”. This essay, will make you see examples from all different perspectives such as one’s personal experience, the real world and from the book of Trash written by Andy Mulligan. This piece of writing can and will show you all the ways that you could help someone or even just think about what you could. As you slowly read through this you can see what some people have to live and maybe will make you think about have wealthy you actually are. This is wrong because a little goes a long way. When you see a homeless person on the street You give them 5$ or even 2$ and that can get them enough food to last them a day. Poverty in other countries Africa is a country that suffers from terrible water sources so if we gave even just a bottle of water to everyone that could save a life or many. This links back to the topic giving to charities is pointless but it is not because the littlest things make the difference.
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A homeless person on the street freezing If you gave them a jacket or maybe just a pair of gloves that could make the difference from feeling cold to feeling warm. Treat others the way you want to be treated Giving money to a charity clothes shop to help them out. Then one day you find yourself needing the help and you go back to the store in need for some. The people come up to you with open arms doing exactly what you did to them. This links back to giving to charities is not pointless because when you are in need they will help just like you have or
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.
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 novel Poor People, written by William T. Vollmann asks random individuals if they believe they are poor and why some people are poor and others rich. With the help of native guides and translators, and in some cases their family members, they describe what they feel. He depicts people residing in poverty with individual interviews from all over earth. Vollmann’s story narrates their own individual lives, the situations that surround them, and their personal responses to his questions. The responses to his questions range from religious beliefs that the individual who is poor is paying for their past sins from a previous life and to the rational answer that they cannot work. The way these individuals live their life while being in poverty
Often times, the middle and upper classes underestimate the amount of poverty left in our society. In “The Singer Solution to World Poverty,” Peter Singer reaches out to the lucrative to help the misfortune. Although Singer believes that, the wealthy has a responsibility in providing help to the less fortunate, Singer conducts theories in which he explains how we as Americans spend more on luxuries rather than necessities. If the wealthy are fortunate enough to go out to fancy meals, they should be able to provide food for a poor family or medicine for the children. The negative attributes outweigh the positive due to the lack of supporting detail from the positive in which helps us better understand that helping people is the right thing to do rather than sitting back and doing nothing but demands that Americans donate every cent of their extra money to help the poor. According to Singer, if we provide a foundation for the misfortune we will not only make the world a better place but we will feel a relief inside that world poverty will soon end. The argument singer gives has no supporting details in which he tries and persuade the wealthy to donate money to the poor without clear thoughts.
In the article “Famine, Affluence, and Morality,” Peter Singer argues that our conceptions on moral belief need to change. Specifically, He argues that giving to famine relief is not optional but a moral duty and failing to contribute money is immoral. As Singer puts it, “The way people in affluent countries react ... cannot be justified; indeed the whole way we look at moral issues-our moral conceptual scheme-needs to be altered and with it, the way of life that has come to be taken for granted in our society”(135). In other words Singer believes that unless you can find something wrong with the following argument you will have to drastically change your lifestyle and how you spend your money. Although some people might believe that his conclusion is too radical, Singer insists that it is the logical result of his argument. In sum, his view is that all affluent people should give much more to famine relief.
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.
Judith Lichtenberg successfully conveys her moral theory with many questions regarding her topics of abstractness, the sense of futility and ineffectiveness, overestimating our generosity, distance, the relativity of well-being, the power of shame, and the drops in the bucket. Using these practical and philosophical ideas she explains why we as a people should search to discover the obstacles that are preventing us from giving more, rather than the finding our charitable obligations and the amounts we should be giving. She leads us to the ideal of motivation and tells us to pay less attention to obligation, because without X being moved to do an act, does it really matter what the act was if X never induces the action?
In this essay there is pathos, ethos and logos used to demonstrate the growing problem that is going on all over America. The problem is that so many people are becoming homeless, and a majority of them happen to be our veterans that fought for our country and gave us the freedoms we have today. Our veterans are coming back after fighting for us trying make a life, but a lot of them are unstable due to what they have been through because of going to war. A lot of veterans have problems after they get back and are ending up on the street with nothing, no support, no help, just struggling to get by. The focus is on getting people 's attention to make them aware of what going on so that they can help, which would be by giving donations of living
How much money is one morally obligated to give to relief overseas? Many In people would say that although it is a good thing to do, one is not obligated to give anything. Other people would say that if a person has more than he needs, then he should donate a portion of what he has. Peter Singer, however, proposes a radically different view. His essay, “Famine, Affluence, and Morality,” focuses on the Bengal crisis in 1971 and claims that one is morally obligated to give as much as possible. His thesis supports the idea that “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” (399). He says that one's obligation to give to people in need half-way around the world is just as strong as the obligation to give to one's neighbor in need. Even more than that, he says that one should keep giving until, by giving more, you would be in a worse position than the people one means to help. Singer's claim is so different than people's typical idea of morality that is it is easy to quickly dismiss it as being absurd. Saying that one should provide monetary relief to the point that you are in as bad a position as those receiving your aid seems to go against common sense. However, when the evidence he presents is considered, it is impossible not to wonder if he might be right.
...I feel bad not giving to the poor, however, I do not always know what they will do with what I give to them. In today’s society, some money that we give to them might go towards buying drugs, alcohol, or something else that they may not need. For this reason, I prefer to give through an organization that I trust so that I know the poor will be receiving the kind of help that they need and not just hoping that they will buy the right thing. This way I am also in less of a risky situation, since I do not know the person, I do not know what they are capable of doing. Rambam addresses all these concerns and explains what we should do in each situation. Next time I see a poor person, I will keep in mind what Rambam has said, as well as what Professor Twersky has described about keeping in mind how we are performing the action and how it is perceived by the poor person.
Most people feel that they should help the needy in some way or another. The problem is how to help them. This problem generally arises when there is a person sitting on the side of the road in battered clothes with a cardboard sign asking for some form of help, almost always in the form of money. Yet something makes the giver uneasy. What will they do with this money? Do they need this money? Will it really help them? The truth of the matter is, it won't. However, there are things that can be done to help the needy. Giving money to a reliable foundation will help the helpless, something that transferring money from a pocket to a man's tin can will never do.
Themes of Catholic Social Teaching, such as the Dignity of the Human Person further ensures why they are mainly focused on, due to the belief that each and every person are made in the image of God and is to be treated equally with freedom and dignity. This means that you and your neighbour, whether they are homeless or not, are to be seen as the children of God and are to be treated as such. This teaching sees these people that are “homeless” not just as a person who is without a home but also as a person experiencing stages homelessness and are to be treated with the same views and rights as any other person. By understanding the Human Rights each person is entitled to their rights in justice, rather than simply in charity.
Peter Singer, in his influential essay “Famine, Affluence and Poverty”, argues that affluent people have the moral obligation to contribute to charity in order to save the poor from suffering; any spending on luxuries would be unjustified as long as it can be used to improve other’s lives. In developing his argument, Singer involves one crucial premise known as the Principle of Sacrifice—“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” . To show that such principle has the property to be held universal, Singer refers to a scenario in which a person witnesses a drowning child. Most people, by common sense, hold that the witness has the moral duty to rescue the child despite some potential costs. Since letting people die in poverty is no different from watching a child drowning without offering any help, Singer goes on and concludes that affluent people have the moral duty to keep donating to the poor until an increment of money makes no further contribution.
For instance, it was an extremely sunny day in Ghana, West Africa, and I had gone out to the well to fetch water. It was while carrying the bucket of water on my way back that I noticed my neighbor’s children fighting over the insufficient amount of food that they had to share. My family and I were not rich but from what I saw, I knew that we were better off than other people I knew. I carried the bucket of water inside the house and came back outside to call the two youngest children that were fighting over the last grain of food. I shared my food my food with them and though it was not sufficient for all, feeding the younger ones alone was better than not helping any one of them at all. There was only little that I could possibly do but by sharing, I had helped them in a great way, even if it was just for the time being.
People who are in poverty take all the help they can get. One would know that if one was poor, they would save them and one’s family before blowing money on things that are not needed. If someone was to give a person that was on the “poverty line” $50, that person that just received the money would be very grateful especially if they had a family to take care of. No matter how much money a “poor” person should receive they would be extremely happy because they know that they can buy the things they would need; example, food, extra clothes, water, ect. People all over the world have seen/heard of someone giving money or food to the poor. If one were to see someone receive money that was in need of financial help one would see the joy it brings to their