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The problem with poverty in the world
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One of the most important issues facing the world today is helping people in poverty and refugees. This issue is prevalent on a global scale, (add something about how this is a big issue in Hawaii). Is it ethical for Hawaii to share its limited resources to help Syrian refugees given the issue of homelessness? I believe that Hawaii should take in Syrian refugees. However, I believe the state needs to deal with the homelessness issue first. Rich nations may have limited resources, but they can still share some of their space and food with other nations when they are in need of help. This is where Garrett Hardin and his work, “Lifeboat Ethics: The Case Against Helping the Poor,” enters the scene. Throughout Hardin’s work, he lays out the premise of how each nation is similar to a lifeboat. …show more content…
People are left with decisions whether or not to let other passengers in the lifeboat, knowing that it may overload the sharing of resources and also capsize. Hawaii is an overpopulated state that needs to determine what steps must be taken to ensure future generations do not face the same problem. Global poverty and limited resources are moral issues that nations and states continually face. Empathetic people feel they must do something to solve this problem by helping the homeless and refugees. With Hardin’s lifeboat analogy, he refuses to help people in poverty who are not in the lifeboat. However, Hawaii should allow Syrian refugees in the state because they are people in need of help, regardless if they are not already in the
In this paper I will examine both Peter Singer’s and Onora O 'Neill 's positions on famine relief. I will argue that O’Neill’s position is more suitable than Singer’s extreme standpoint. First I will, present O’Neill’s argument. I will then present a possible counter-argument to one of my premises. Finally I will show how this counter-argument is fallacious and how O’Neill’s argument in fact goes through.
Today's world is filled with both great tragedy and abundant joy. In a densely populated metropolis like New York City, on a quick walk down a street you encounter homeless people walking among the most prosperous. Unfortunately, nine times out of ten the prosperous person will trudge straight past the one in need without a second thought. A serious problem arises when this happens continually. The problem worsens when you enter a different neighborhood and the well-to-do are far from sight. Many neighborhoods are inhabited only by the most hopeless of poverty - ridden people while others downtown or across the park do not care, or are glad to be separated from them. Such is the problem in New York City today and in Mott Haven in Jonathan Kozol's Amazing Grace. I have lived in New York City all my life and I had no idea that these problems were going on so close to home. If I live about three miles away from Mott Haven and I am not aware of the situation there, then who is?
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.
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.
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.
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 ...
People in America tend to think that a shelter is best for the homeless, but most of these people do not go to shelters for a reason. For example, in paragraph 7, on page 191, Anna says, “certainly some prefer to do so because they are emotionally ill, because they have been locked in before and they are damned if they will be locked in again.” These homeless people can have emotional or physical problems preventing them from going. Also, people will criticize the homeless and not look at these people as humans. People do not see the homeless as regular humans, instead they just criticize them. Even if they do not know the situation. I also look at these people differently. I feel sorrow for them and think they should find a shelter to live in like most Americans. This is the stereotype of the homeless people. We all think that they aren’t normal and should find a shelter to get help. Finally, Americans always look over the fact that they need help, but we shouldn’t go to drastic measures to help them. I will pass hundreds of homeless people, and helping them will never even cross my mind. Sometimes I won’t even notice them when I walk past where they are sleeping. A lot of people are too selfish to help a person in need. Even if that person is begging for help, most people still won’t help them. People should just put the
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.
Nearly four-thousand people have scaled Mt. Everest, but about 240 people have died trying. Even though people put themselves at risk, society should pay. Society should pay because many people can’t afford to pay the rescue bills and it is the right thing to do.
Empathy is not always easy to achieve. Currently as a nation we are debating whether or not we should allow the Syrian refugees into our country. After the attack on Paris and the ISIS threat against America next, it is easy to see why Americans would not want to let Syrian refugees into our country. It is a difficult decision to make, especially since most of the refugees are women and children. These refugees are trying to escape the terrors and wars that are going on in their home country. However, United States officials must remain cautious with who we are letting into our country at this time. Many citizens are nervous to let so many people into our country. The challenge that the United States officials face is if we
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.
Garrett Hardin is a well known controversial ecologist who has written numerous articles, one of which is called “Lifeboat Ethics: The Case Against Helping the Poor” it explains how the worldwide problem of prosperous rich people vs the poor people can be compared to the lifeboat scenario. Despite the fact Garrett presented multiple solutions to helping the poor, he fails to give his stance on how to help the poor.
According to the United Nations High Commissioner for Refugees’ (UNHCR) 2016 annual report, the world is currently experiencing an overwhelming number of displacement, with approximately “65.6 million people… forcibly displaced worldwide,” roughly half of which are children (Edwards, 2017). As the humanitarian crisis in Syria and surrounding countries has devastatingly escalated and conflict continues to wage throughout South Sudan and the Democratic Republic of the Congo, global displacement continues to rapidly proliferate. Throughout 2016 alone, 10.3 million additional people experienced forced displacement, rippling a catastrophic migration crisis into the developing countries surrounding the conflicts (UNHCR, 2016). Of course, as states surrounding conflict continue to open their borders with relatively open arms, accepting insurmountable waves of refugees and asylum seekers, the United States has effectively shut its ears to the world and closed its borders. In numerous capacities, the United States acts as a gatekeeper in the migration crisis—possessing the power to grant or deny asylum to refugees and asylum seekers, and more importantly, the power to provide or withhold platforms for bearing witness. It is in essence, bearing witness that is most fundamental to provoking empathy and the comprehension of human rights abuses worldwide, but as displacement figures continue to escalate into incomprehensible figures, apathy, “compassion-fatigue,” indifference, and ultimately, forgetting are again becoming the norm, even in an era in which extensive access to media and technology has provoked a transnational movement of human rights awareness (Kurasawa, 2007,
Human beings are willing to kill each other for the simplest amounts, imagine what they would do for all the money in the world. With this can occur an economic discrimination, which is based on economic factor. These factors can include job availability, wages, the prices and/or availability of goods and services, and the amount of capital investment. The average American doesn’t realize how good they have it in life, being able to sleep in bed, eat warmed cooked meals, and even spend money on needless things. There are homeless people all over the world being discriminated on, this very second, because of their economic status. But us, as humans don’t understand the suffering they encounter until it happens to us. We would rather sit there and donate to a homeless person wanting drugs and alcohol, rather than a begging for help to feed their family. Until we find the love and care to help the people in need our world peace is slowly drifting away from
Mother Teresa once said "If you judge people, you have no time to love them.” Judgment is something we as humans inherently fear yet, we dare to impose it upon others. However, when people are at their utmost vulnerable there is no force greater that human compassion. I believe that like Mother Teresa we should all strive to judge less rather, we should help to alleviate the suffering of others. As a society, we often fail in our duty to help the poor, the hungry, and the foreign. Garrett Hardin was an ecologist and eugenicist known for his controversial and sometimes conflicting options. His article published in Psychology Today Magazine “Lifeboat Ethics the Case Against Helping the Poor” continues to be cited in college sociology books long