[Your Name] [Instructor Name] [Course Number] [Date] Is population growth the one to blame? My father was a billionaire; however, in 2009 he was diagnosed with cancer and in 2011 he passed away. He left behind substantial amount of money and being the only son I inherited a huge amount of my father's estate. I wasn’t that smart when it came to spending the money, I didn’t have a plan for the future, I didn’t think about my university fees or my daily needs. I would buy anything I felt like buying , I remember I had only fifty thousand dollars left and instead of saving them I bought thirty thousand dollar Rolex watch that caught my eye. In 2013 I completely ran out of money, it was a huge transition. I had to move out of our house, I couldn't afford …show more content…
The only thing I had left was my laptop; it was to too old to be sold. I started looking for jobs in newspapers and magazines. As I was looking throught the magazine I passed by an article titled "Lifeboat Ethics: The Case against Helping the Poor" by Garret Hardin, the title really grabbed me. In his article "Lifeboat Ethics: The Case Against Helping the Poor" Hardin describes the difference between the spaceship ethic, which is sharing resources because all needs and shares are equivalent, and the lifeboat ethic, where should not share our resources and applying this ethic we should not help the poor. Hardin argues that because of limited resources, we should guide our actions by the belief of the lifeboat. In the beginning I thought it was a joke but as I read deeply I recorded that article was full of reasons on why we shouldn't help the poor. As an induvial who passed through both phases; being rich and poor I wanted to clarify and correct some of the points that I found illogical this essay explores the network between poverty and population growth,in contrast to the background of Garret Hardin’s Lifeboat Ethics. It intents to disclose the inherited flaws of his argument against helping the
David K. Shipler in his essay At the Edge of Poverty talks about the forgotten America. He tries to make the readers feel how hard is to live at the edge of poverty in America. Shipler states “Poverty, then, does not lend itself to easy definition” (252). He lays emphasis on the fact that there is no single universal definition of poverty. In fact poverty is a widespread concept with different dimensions; every person, country or culture has its own definition for poverty and its own definition of a comfortable life.
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 The Working Poor: Invisible in America, David K. Shipler tells the story of a handful of people he has interviewed and followed through their struggles with poverty over the course of six years. David Shipler is an accomplished writer and consultant on social issues. His knowledge, experience, and extensive field work is authoritative and trustworthy. Shipler describes a vicious cycle of low paying jobs, health issues, abuse, addiction, and other factors that all combine to create a mountain of adversity that is virtually impossible to overcome. The American dream and promise of prosperity through hard work fails to deliver to the 35 million people in America who make up the working poor. Since there is neither one problem nor one solution to poverty, Shipler connects all of the issues together to show how they escalate each other. Poor children are abused, drugs and gangs run rampant in the poor neighborhoods, low wage dead end jobs, immigrants are exploited, high interest loans and credit cards entice people in times of crisis and unhealthy diets and lack of health care cause a multitude of problems. The only way that we can begin to see positive change is through a community approach joining the poverty stricken individuals, community, businesses, and government to band together to make a commitment to improve all areas that need help.
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. 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 Peter Singer’s “The Singer Solution to World Poverty,” an article in The Allyn & Bacon Guide to Writing. Peter Singer debates the only method to solving world poverty is simply the money that is being spent on necessities, such as luxuries, should be donated to charity.If this is not done, the question of morality and virtue is put in place. Singer’s article begins by referring to a Brazilian movie Central Stadium, the film is centered on Dora, a retired schoolteacher, who delivers a homeless nine-year-old-boy to an address where he would supposedly be adopted. In return she would be given thousands of dollars, thus spending some of it on a television set. Singer then poses an ethical question, asking what the distinction is “between a Brazilian who sells a homeless child to organ peddlers and an American who already has a TV and upgrades to a better one, knowing that the money could be donated to an organization that would use it to save the lives of kids in need?”(545). Singer mentions the book Living High and Letting Die, by the New York University philosopher Peter Unger, discussing a peculiar scenario. Bob, the focus of the story is close to retirement and he has used the majority of his savings to invest on a Bugatti. The point of this story is to demonstrate how Bob chose to retrieve his car rather than save ...
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
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.
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.
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.
Peter Singer's paper “Famine, Affluence, and Morality”has made a drastic impact in modern applied ethics. The simple nature of the paper makes for an easy read, yet the point clearly set out by Singer is at ends with the targeted audiences' popular beliefs. Although most will object to Singer's idea by throwing away a basic principle of most moral theories, I wish to deny Singer's solution by showing that the ability to apply Singer's conclusion is not reasonable and does not address the problem's core.
The ethical dilemma in the video and scenario provided is whether or not to keep the homeless people as hotspots. One of the negatives to keeping them is that some people could see it as being degrading towards the homeless people. People on the streets may treat them as objects and not realize their worth. They would be using the homeless people and there would be no equality. The biggest negative of all is that the homeless people might not value themselves. Whereas if we didn’t keep them, there would be non-sufficient wi-fi. On top of that the homeless people would be right where they were before in finances (no money). Unfortunately, most of the population would still look past them and not
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.
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
Hardin, G. (1974, September ). Lifeboat Ethics: the Case Against Helping the Poor. Retrieved fromhttp://www.garretthardinsociety.org/articles/art_lifeboat_ethics_case_against_helping_poor.html