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In The Cause Against Helping the Poor, Garrett Hardin argues that each nation must protect their own resources and leave others to fend for themselves. Perhaps the strongest argument that Hardin gives for this claim relies on the belief that helping the poor will only ruin our environment and hurt the future generation. Furthermore, we are justified in protecting ourselves, which makes no moral difference in protecting those who are closer to us. In this paper, I will argue that we have a general obligation to help those in need, but the obligation is stronger for those closest to us. I will begin by stating that we have a stronger moral obligation to aid those who we share allegiance with such as fellow citizens, residents of our city, neighbors, …show more content…
and family members. I believe there are morally good reasons as to why we should prefer people who are closer to us. In the first case, there are stronger existing relationships to the relative feasibility of forming relationships with people we are closer to us. For instance, they may also deserve priority on the basis of being able to provide aid in a more efficient ways for example, making direct donations to your local organization, volunteering in your community, or even by helping an individual with some money. Secondly, we should be loyal to our country that offers rational deliberations of freedom of choice. For example having Patriotism in our country is a natural and appropriate expression towards our country in which we were born and raised. Therefore, if having Patriotism involves the endorsement of ones country then we must consider the countries virtues and achievements to be based on valid values that we share as a fellow citizens in this country. My next point is this: I will consider the virtue theory, which says that people should develop their virtues, which was presented by Aristotle and Confucius.
For example generosity, loyalty, and kindness and other virtues that involve obligations and duties to people nearest to us. Since we have practiced and developed these virtues as a community then he or she is committed in doing the right thing and act according to values and principles, which attacks Garrett Hardin argument based on the tragedy of the commons. Hardin states “if people don’t take responsibility for shared resources then environment will result in pollution and decay (Hardin, pg. 15).” However, by having developed these virtuous in our community it allows us to recognize our potential, and live a more purposeful, better life; by taking responsibility of our shared resources. In contrast, people who live in an underdeveloped countries lack resources and the absence of economic justice might make it hard for them to practice their virtues, because they are constantly competing against resources. Not only should we practice such virtues and have a permissible obligations of aiding those nearest to us, but in doing so being virtuous will make a person happy. In fact aiding those who are close to us may require some inconvenience or sacrifice but we ought to do the right thing no matter what the personal cost is. On the other hand ignoring what’s happening in front of us and having no virtue to aid our …show more content…
close allegiances would be to treat them as if they didn’t have any intrinsic value meaning having no value in itself. Third, humans already act in a way in which each individual has an interest in ensuring that every person holds to their obligation and duties. If each individual in the community takes responsibility for their own actions and duties as a fellow citizen then it prevents harm from being done to those nearest to us. When a person does not hold to their obligation society sees them as distrusted and are given a bad reputation. Secondly, people also start to stereotyping and are not seen as someone who they can rely on. They then feel the need in not giving anymore, because everyone sees them as distrusting and giving would make no difference since there are several others who are willing to aid. Although this situation does occur, it is rare and supports the notion that the majority of people do their best to fulfill their obligations. Whether we give until everyone in our community has been given some short of aid where it hurts us financially, or only aid when those nearest to us are in extreme need. This would require us to think about what we value the most and how much we are actually willing to sacrifice in the end. Ultimately believing that each person has an interest in ensuring that others hold to their obligations is the type of humanity we want to live within. An objection to my argument is the claim that proximity is always morally irrelevant.
There is no moral reason to prefer people who are closer to us. Singer’s argument says, “if it is in our power to prevent something bad from happening without thereby sacrificing anything of comparable moral importance then we ought, morally to do it (Singer, pg. 231). Singer then presents a case in where a child is drowning in a pod and we should sacrifice a small portion of our luxury life. However, I disagree with Singer’s argument, because there is a moral obligation as to why we should prefer people who are closer to us. For example, there are thousands of children near us dying of starvation and there can be thousands more starving in another country. However, the children who are nearest to us have priority due to being a fellow citizen or a member of the community in where one can aid much faster. There should be no guilt in accepting the fact that it is of more urgent importance to help those in close proximity than those whom we may never be aware of. Secondly, in helping the children who are nearer to us we may be assured that out efforts will be efficiently used, rather than the children who are far away in which we might not be sure that we are aiding correctly or that our efforts will pay off. Our way of helping, whether it is financially or ideologically, may not be enough to help, and this may actually harm, the situation. For this reason our moral obligation to the children
who are dying of starvation near us may not only be met efficiently, but he or she deserves priority, because of existing or relative feasibility of forming a relationship to those children. In conclusion, it’s permissible to help those nearest to us because of existing relationships, the practice of our virtues, and because everyone is held accountable for their own moral obligation. I believe that those arguments rest on the belief that having a moral obligation to those nearest to us will lead to action and the protection of our future generation. However, as I have argued we cannot simply say that everyone has a moral obligation to aid people who are far away. Thus, Singer fails to provide an adequate destination between providing aid to people near us than those who are in another country
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
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...
“The Singer Solution to World Poverty” by Peter Singer is a persuasive article trying to influence people to donate money to save children’s lives. Peter Singer stated, “Evolutionary psychologists tell us that human nature just isn’t sufficiently altruistic to make it plausible that many people will sacrifice so much for strangers… they would be wrong to draw moral conclusions to that fact”. First, Singer tells a story about a retired school teacher who doesn’t have extra money. Dora, the school teacher, is given a chance to make a thousand dollars by walking a homeless child to a house, in which she was given the address for. She then walks the child to the house, and then later Dora’s neighbors tell her that the child was probably killed
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
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 in 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 more.
Based off our agreement of this assumption, Singer moves on to the second part of his argument to say that if we are fortunate enough to have our basic needs for life fulfilled, then it is our moral obligation to help those who are not as fortunate as long as helping does not result in something happening that is equally as “bad,” which he defines as anything morally wrong or not promoting of moral goodness (231). For the third part of his argument, Singer points out that since it is now within our power to help people from all over the world, we have a moral obligation to give them our aid regardless of their distance from us (232). Because of our modern technologies, we
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.
Singer’s utilitarian theory points out his main arguments for his statement “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” (375). He supports this by suggesting that were are morally obligated to prevent bad no matter the “proximity or distance” , “the number of other people who, in respect to that evil, are in the same situation we are” and that we ought to prevent hunger by sacrificing only their luxuries, which are of lesser moral importance (378). This meaning that we shouldn’t limit our aide to only those that we can see or that we know because morally there is no different between our obligation to them and our obligation to those overseas. Also, we should limit our aide to what we think ...
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.
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.
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?
Garrett Hardin developed the concept of the Tragedy of the Commons. The basic concept is a giant pasture that is for everyone to have a piece of land and for the herdsman to have as many cattle a possible to sustain the land. This land should be able to maintain itself for quite a long time because of cattle dying as well as the population staying relatively stable. But at some point the population will begin growing and the herdsman will want to maximize their profits by having more cattle, which in return the land cannot sustain. The herdsman receives all the profit from adding one more animal to the pasture so the herdsman will eventually begin adding more cattle, but the overgrazing caused by that added animal will destroy the land making it uninhabitable for everyone. Thus you have the tragedy of the commons. For all the herdsman on the common, it is the only rational decision to make, adding another animal. This is the tragedy. Each man is compelled to add an infinite number of cattle to increase his profits, but in a world with limited resources it is impossible to continually grow. When resources are held "in common" with many people having access and ownership to it, then a rational person will increase their exploitation of it because the individual is receiving all the benefit, while everyone is sharing the costs.
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.
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.