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Theodore Johnson
Dr. Degnan
PHIL 214
05-01-14
Argumentative Essay
Setting:
After recently watching a PBS special on the refugees and famine that can be found across the continent of Africa, Rachel, a social justice major, Kevin, an economics and business major, and myself find ourselves discussing the opinions of Peter Singer and John Arthur about what should be done about the famine in Africa. Rachel agrees with Singer and the idea that we are morally obligated to donate all the money we spend on luxuries to famine relief instead. However, Kevin agrees with Arthur and believes Singer is not correct. They are both trying their best to convince me which side to agree with.
Rachel:
After watching the special it should be more than obvious that deaths that are caused by starvation and other famine related incidents are forms of pain and suffering. I would also hope that you agree with me when I say that suffering is bad. We as a worldly community definitely have the necessary capabilities to eliminate this type of suffering. However, for some unknown reason, we choose not to, which is morally wrong. No matter where we are in the world in relation to the people suffering, they are still going to suffer unless we step forward and do something about it. The distance between two people does not lessen the amount of pain one might feel
Myself:
Rachel, I completely agree with the notions that suffering is bad and that something should be done to prevent it from escalating and I am sure that Kevin would agree with those arguments as well, but what would you say to someone that says that there is no reason why we should feel a need to help those that are suffering or dying.
Rachel:
We as humans have a moral duty to prevent...
... middle of paper ...
...thur is right when he talks about positive rights and how there is no such contract that exists that binds us to an agreement to give all of our excess money to those facing famine. If I have an agreement with you to watch your dog while you’re on vacation and the dog get hits by a car, it would be both the driver’s fault and my own fault because with had a contract. However, if I was just walking down the street and I happened to see your dog get hit by a car, it would only be the driver’s fault. Although I would be sympathetic, it would not be my fault because there is a lack of an agreement in which I take responsibility of your dog. I would only feel a moral obligation towards someone if we had a contract formed and had positive rights involved, but if it is a situation in which there is no agreement, then I shouldn’t feel any moral obligation towards anyone.
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
In this quote, Ma explains that poor people are the only people who understand suffering and the fear of suffering. They are the only ones during this time that can feel sympathy for other sufferers. So, they help others because they hope that one day, if necessary, someone else would help them.
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.
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
In Peter Singer’s “Famine, Affluence and Morality,” Singer makes three claims about moral duty; that avoidable suffering is bad, that it is our moral obligation to help others in need, and that we should help those in suffering regardless of their distance to us or if others are in the same position as we are to help. First, I will elaborate on Singer’s arguments for each of these positions. Next, I will discuss two objections to Singer’s position, one that he debates in his writings and another that I examine on my own, and Singer’s responses to those objections. Then I will examine why Singer’s rebuttals to the objections were successful.
Singer presents his argument specifically in terms of famine relief and, although it has broader applicability, the discussion mostly falls under this specific topic. Thus, he conforms his argument around aspects relevant to famine and/or poverty when laying out his three core premises.
Peter Singer a philosopher and professor at Princeton University who wrote the essay titled “Famine, Affluence, and Morality”, where he argues that wealthy people have a moral obligation to help provide to developing nation’s resources that would increase their standard of living and decrease death due to starvation, exposure, and preventable sicknesses. John Arthur’s essay argues that Singer says that all affluent people have a moral obligation to give their money to poor people to the extent that the wealthy person would be on the same level as the poor person, poor people have no positive right to our assistance, and wealthy people have a negative right to their property, which weighs against their obligation.
We as a society have acted upon our obligations in the past, such as during World War 2, yet the occasional dose of action is not what we are supposed to desire as humans. We can not say “I will help these people who are being abused today, yet these people yesterday are on their own.”. Moral obligation is not something so fickle as we wish to make it seem. Although the proposal I have left you with is tough to chew on, it is the right principle to act upon if we are to improve human life and live morally good lives.
The utilitarian would say that any action can be deemed moral if the outcomes are what is best for the most amount of people. However, the Bible, even in regard to poverty, has certain limits for what is moral or not, regardless of their outcomes. Consider the following scenario. A wealthy man is in the hospital with dire health problems. He can be saved if the doctor gives him an expensive drug, but if he is not given it, he will surely die. He has no surviving family and, as a workaholic, no friends who will truly miss him. If he were to die, his organs would be donated to those who desperately need them, and his wealth donated to charity, in accordance with his will, as he has no family to inherit it. In this case, according to utilitarian theory, surely it would be morally sound for the doctor to refrain from administering the drug. The people who received his organs, as well as the poor who received money to afford their basic necessities, will surely have their lives extremely affected and their happiness maximized. In fact, by saving this one man, the doctor is letting many other innocent people die. Yet no Christian could possibly think it is morally right to let the man die, even for the sake of the poor. Apparent in the Bible is that all humans are made in God’s likeness, and therefore, life is valuable.
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.
Hunger and poverty will always exist. Many needy nations are stuck in a black hole, in which, there is no light at the end of the tunnel. This situation could be fixed, if the poor nations had a little help or assistance. Is it morally good for the better off nations to help or support those who are in need? Who benefits from this sponsorship in the long run? Poverty-stricken nations could seek relief if the silk-stocking nations aid in supplying goods. Many of the moneyed nations are torn between helping or not those who are less fortunate. Jonathan Swift and Garrett Hardin have two very different opinions on whether to aid those who were not born into riches. Swift uses a satire for the low-income nations of eating and using offspring
The narrator in “Famine” by Xu XI was raised by her parents A-Ba and A-Ma in Hong Kong. Her Father made her quit school after her primary school was over which was the through the sixth grade. She was then forced to take care of her aging parents till they died in their mid-nineties. Her father was abusive and very controlling over everything in her life while her mom chose to do nothing about it. She was rarely aloud out with friends or to have much fun at all she never experienced much in life. She wanted to do something she really wanted to learn, but her father said no in order to continue her education to become an English teacher she went on several hunger strikes to rebel her father wants. Food seemed herd to come by in her house particularly, they were forced vegetarians by A-Ba’s decision, they ate very little and the food was also bland. A-Ba and A-ma were not very loving parents, they expected a lot out of their
Famine is the one of the biggest problems in the world. A lot of children die from hunger. What is famine? The problem of famine is manifold. Famine is not only a condition of a lack of food but of inadequate planning, inadequate notification, slow responds, government pride, misdirected aid, politics, ignorance, and incompetence. North Korea is a current example of all of these facts. In North Korea, many people are suffering in silence without attention of the world’s media. The tragic Ethiopian famine of 198...
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.