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Structural poverty solutions
Hardin lifeboat ethics
Hardin lifeboat ethics
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One of the most pressing matters the world is facing today is the problem of poverty. There are many things that should be done about poverty, yet much of the world is split, on one side people wanting to help and on the other side people not knowing how to go about it. In Garrett Hardin’s “Lifeboat Ethics: The Case Against Helping the Poor,” Hardin present this case to us using the lifeboat as an analogy for nations on earth. Hardin asserts that all nations on earth are viewed as a series of lifeboats adrift at sea. Each lifeboat has a Foreign limited carrying capacity and limited resources. The richer lifeboats have more capacity, more resources, are better managed, and are self-sufficient. Whereas the poorer lifeboats are overcrowded, and their resources are overburdened, so much so that passengers are abandoning poor lifeboats in hopes of being rescued by the richer lifeboats or at least to be aided threw handouts. With limited resources, and very little capacity, what are the passengers on the rich lifeboats to do? Morally, the just thing to do would come to the aid of the passengers in the water and allow them to board the …show more content…
Thus, Hardin successfully uses the lifeboat metaphor to illustrate the problem of aiding the poor. In doing so Hardin asserts that helping the poor and the underdeveloped countries would put immense pressure on our natural resources and weaken the security of wealthy nations. Although harsh, I agree with Hardin that aiding the poor and underdeveloped countries is bad policy that will inevitably lead to further despair, overpopulation, environmental degradation, and mass immigration. In fact I believe we should stop all aid and close our borders lest we be overburdened and our “lifeboat”
Later in the essay, Hardin writes about the differences in the population growth between rich and poor nations. Poor nations multiply much more quickly than richer nations. The essay then goes on to explain what the consequences would be of setting of a national food bank. It explains that only the rich nations would be able to contribute to the food bank and the poor nations would only draw. This would only add to the problem of the poor nations as they would have no desire to save of food for themselves since they know they will be taken care of anyways. Giving poor nations food would be bad a...
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.
...th what little they have, however; why is it left to the poor to have to suffer the consequences of these political choices. The persistence of extreme poverty and social ills speak to a situation that bears for a different approach. It is clear that capitalism and free market solutions cannot spread wealth as advocated. American governments have shown their reluctance to admit this discrepancy through the strategic creations of welfare policies and welfare reform coupled with placing blame upon the citizens who possess little power to change market decisions that govern and effect their lives.
“If a free society cannot help the many who are poor, it cannot save the few who are rich” (Kennedy 463). He describes the consequences of being selfish by explaining that focusing on one group will not bring success in the U.S but bring it down. There are many who are poor and suffering, but a few who are
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 Garrett Hardin’s “Lifeboat Ethics: The Case against Helping the Poor, Hardin argues that you should not help the poor because there are limited resources and if the poor continue to seek help they will continue to overpopulate, disrespecting all of limits. Hardin supports his argument by using the lifeboat metaphor while trying to convince the rich not to lend a helping hand to the poor. In the lifeboat metaphor Garrett Hardin uses the upper class and the lower class people to give us a visual of how the lifeboat scenario actually works. Along with the lifeboat metaphor, Hardin uses the tragedy of commons, population growth, and the Joseph and Pharaoh biblical story to persuade the readers.When reading “Lifeboat Ethics: The Case against
Theories of global distributive justice address the following sorts of questions. Should we feel morally concerned about the large gap between the developing countries and the developed countries? What duty do us citizens have to provide assistance to the global poor? And what scale should we take the duties to?
The world naturally corrects the over-population problems with famine and disease and Americans make any effort they can to stop the suffering. The “guilt factor” represented in scenario four of the lifeboat ethics directly relates to this. We feel bad the poor and homeless can’t protect themselves from these disasters so Americans do anything to save them. We save those who would’ve otherwise died in the crisis. We increase the population of an environment without expanding, causing more crisis. Inevitably, more people end up dying due to starvation or malnutrition. Thus, the never-ending cycle of the rich saving the poor continues. If other countries keep intervening by delivering food and aid to nations when they are in trouble, they end up making the next crisis even more
Pogge critiques Singer’s view on helping the global crisis because Singer has “the tacit assumption that we are not contributing to the distress we are able to alleviate” (Mieth 20). He says this specifically of the example of the child drowning that Singer gives. Despite the fact that Pogge and Singer would agree that the bystander is morally responsible for trying to save the child, Pogge points out one specific difference between this case and the case of world poverty. Unlike the bystanders, those living in affluent societies are at least partially responsible for the poverty of those around the world. The global systems created with a Washington consensus, as well as years of colonialism, have effectively assured the poverty of developing nations. As such, not only is it a violation of rights not to help the poor, giving to the poor is actually compensation for years of the poor’s rights to non-poverty being
In “Lifeboat Ethics" by Garrett Hardin, I disagree with a section of his essay stating, "How can we shut the doors now? We have many friends and relatives in Japan that we'd like to bring here some day so that they can enjoy Hawaii too." The Japanese-American speaker smiled sympathetically and answered: "Yes, but we have children now, and someday we'll have grandchildren too. We can bring more people here from Japan only by giving away some of the land that we hope to pass on to our grandchildren someday. What right do we have to do that?”
A person only needs to fulfill what the Principle of Sympathy demands to be moral. Works Cited Pogge, Thomas Winfried Menko, and Keith Horton. "Famine, Affluence and Poverty." Global ethics: seminal essays. St. Paul, MN:
In Garrett Hardin’s “Lifeboat Ethics: the Case Against Helping the Poor,” Hardin raises the question of whether richer nations should aid the suffering poorer nations. He begins the article by making the claim that the earth is more like a lifeboat rather than a spaceship, and this lifeboat has a limited capacity that can only hold a certain amount of people. Throughout the article Hardin also address issues such as overpopulation, resource conservation, and immigration. Hardin’s argument is effective in many ways. Hardin skillfully covers many issues in regard to the distribution of the earth’s resources. His argument primarily consists of cause and effect, facts, examples, and statistics. His argument is strong; however, it is not likely to persuade every reader because he downplays the ethical problems that bring about the issue.
In Peter Singer’s, “Famine, Affluence, and Morality,” Singer defends his utilitarian-derived moral theories on the basis of two assumptions: “suffering and death from lack of food, shelter, and medical care are bad,” and “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,” in order to justify his conclusion that once an individual meets his basic needs, he is morally obliged to use his resources to assist those who are in need, regardless of proximity (Singer 231).
“[W]e could take all into our boat, making a total of 150 in a boat designed for 60. The boat swamps, everyone drowns. Complete Justice, complete catastrophe”(Hardin). Garrett Hardin, a professor of human ecology at the University of California at Santa Barbara uses this hard hitting line in his essay entitled, “Lifeboat Ethics: The Case Against Helping The Poor”. In his essay he argues that resource sharing from rich to poor nations is unrealistic and will even make matters worse because it stretches the few resources that are available to almost none. He argues this with imagery, metaphors, the use of logos, ethos, and pathos. Furthermore, in the essay he uses hypothetical situations and factual examples to further argue his position on resource sharing.
Through individual, national, and global aid, we can take steps to decrease the overwhelming amount of poverty in less-developed countries and even in our own lands.