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Important of moral survival
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(a) In his article, Unger argues for a principle called Pretty Demanding Dictate which claims that we ought to spend most of our income in order to alleviate the suffering around the world. In support of this principle, Unger comes up with two cases: Bob’s Bugatti case and Ray’s Big Request case. To briefly discuss how Unger’s argument is structured, Unger proposes that if we agree that Bob should ruin his expensive Bugatti in order to save a child, we are inclined to believe that Ray should donate most of his money to UNICEF because he can do more good with lesser cost than Bob’s case. Here, Unger also proposes the Reasonable Principle of Ethical Integrity, which argues that if you believe someone should perform a certain act of benevolence, then you should be able to carry out the same act under the same circumstance as well. This principle is used to persuade us if we believe Bob or Ray should perform an act of benevolence in their situation, we should also do so under the same circumstance. At the end of this reasoning, we are led to believe that we should sacrifice most of our money just as we believe Bob and Ray should do.
(b) Now, against Unger’s Pretty Demanding Dictate, there might be conflicting views proposed by the defenders of Murphy and Cullity. Murphy and Cullity would both agree that Unger’s Pretty Demanding Dictate is too demanding on us and therefore should have a limit at which point we become free from moral obligations. However, each author holds a different reason for supporting this over-demanding objection; Murphy argues for fairness as a constraint on moral obligation while Cullity argues for self-interest as a constraint.
First with Murphy: the defenders of Murphy would object Unger’s Pretty Demanding D...
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...certain number of all children if other people are around, regardless of the fact whether we will cooperate or not. If everyone starts accepting these principles, they will eventually grow insensitive to the demanding nature of morality and feel it is acceptable to not help under certain circumstances. It is unacceptable to do so. On the other hand, Pretty Demanding Dictate would require you to save all the children, and if you did not, you will feel you have done something morally wrong and you are more likely to stay conscious of your moral obligation further on. Even though the probability of anyone perfectly following the principle is non-existent, if Pretty Demanding Dictate can prevent people from quitting their moral obligation and constantly remind them of their moral obligation, these qualities alone would make it worthy to promote Pretty Demanding Dictate.
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
Utilitarianism is a moral theory that states that an action is considered right as long as it promotes the greatest happiness for the greatest number of people. This theory was first proposed by Jeremy Bentham and later was refined by J.S Mill. Mill differs from Bentham by introducing a qualitative view on pleasure and makes a distinction between act utilitarianism and rule utilitarianism. John Hospers critiques utilitarianism and shows that rule utilitarianism under more specific and stricter rules would promote utility better. Bernard Williams believes that utilitarianism is too demanding from people and instead believes virtue ethics is a better solution. Williams seems to have only considered act utilitarianism instead of rule utilitarianism, which may have better responses to the problems proposed by Williams. Sterling Hardwood purposes eleven objections to utilitarianism which can be used to help make compromise between act utilitarianism and rule utilitarianism. I will argue that rule utilitarianism can be formed in such a way that it avoids the problems that arise from Williams, and Hardwood.
The objection says that Singer’s analyses of moral duty conflicts with society’s current outlook on charity, which views it as not an obligation but a personal choice, where those who choose to give are praised for their philanthropy but those who choose not to give are not condemned (236). Singer retorts this objection by saying that we as a society need to essentially change our perspective of charity (236). What Singer means by this is that we need to drastically revise our ideas of what a moral duty is because, in agreement with Singer’s premise that we are morally obligated to help those who are suffering if it is within our power to do so without causing something equally as bad as the suffering to happen (231), charity should be considered as our moral responsibility and a mandatory duty for society
In conclusion, Frankfurt’s argument against the Principle of Alternate Possibilities showed that people under coercion had moral responsibility for their own actions. Copp placed the value of moral responsibility to the ability of being able to do one’s will and Pereboom supports Frankfurt’s argument by placing the robustness condition on alternate possibilities. This shows that there is still a need to put more thought and brainstorming into who has the moral responsibility.
In Utilitarianism For and Against by Bernard Williams, Williams has an argument that is based on the value of integrity. Integrity is defined as the quality of being honest and having strong moral principles or moral uprightness. In Williams argument he believes in certain circumstances utilitarianism requires agents to abandon their personal projects and commitments. This lead Williams to claim that utilitarianism is an attack on an agent’s integrity. In my essay I will explain Williams’s argument on utilitarianism and how he is lead to believe it is an attack on an agent’s integrity. I will also explain why he thinks it can force us to abandon our personal projects. Within my essay I will also explain the theory of right conduct explained by Timmons in the book Moral Theory. I will also explain the notions of personal responsibility explained by Williams, as well as the notion of personal projects and commitments and the notion of integrity.
The Limit of our Moral Duty in regards to Famine Relief. In the article “Famine, Affluence, and Morality,” Peter Singer argues that our conceptions of moral belief need to change. Specifically, he argues that giving 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).
...themselves. By adding further conditions or exceptions we could address specific objections and create more narrowly defined obligations. Further modifications of PP’ would not generally eliminate obligations, but it would allow choices to be made. In particular, for the affluent, doing nothing remains off limits so they would still be required to do what they can to alleviate suffering in places where they are in agreement that help is warranted. This derivation from the original argument plausibly supports the basic argument made by Singer that we ought to do everything in our power to help those in need so long as we need not sacrifice anything significant.
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.
Introduction Individuals often yield to conformity when they are forced to discard their individual freedom in order to benefit the larger group. Despite the fact that it is important to obey the authority, obeying the authority can sometimes be hazardous, especially when morals and autonomous thought are suppressed to an extent that the other person is harmed. Obedience usually involves doing what a rule or a person tells you to, but negative consequences can result from displaying obedience to authority; for example, the people who obeyed the orders of Adolph Hitler ended up killing innocent people during the Holocaust. In the same way, Stanley Milgram noted in his article ‘Perils of Obedience’ of how individuals obeyed authority and neglected their conscience, reflecting how this can be destructive in real life experiences. On the contrary, Diana Baumrind pointed out in her article ‘Review of Stanley Milgram’s Experiments on Obedience’ that the experiments were not valid, hence useless.
Ordinary people are willing to go against their own decision of right and wrong to fulfill the request of an authoritative figure, even at the expense of their own moral judgment and sense of what is right and wrong. Using a variety of online resources including The Perils of Obedience by Stanley Milgram this paper attempts to prove this claim.
For years many philosophers have tries to create a perfect working system of what they think morality is. In all the claims of what morality is none could agree. So each wrote their own ideas on what morality entail thus presenting the augments to the public in the judging of why and which theory was the best. However, Scheffler in his, Morality’s demand and their Limits, evaluate all the concepts that the ideal moral theory must have. This essay will discuss the ideas that Scheffler presents in relation to John Stuart Mill moral theory of Utilitarianism. Scheffler gave three aspiration explaining what an ethical theory concept of morality must have. He stated them as: Pervasiveness, Stringency/ demanding and overriding. Pervasiveness speaks
As human beings, we often have desires that are not always consistent with yielding the greatest good for the greatest amount of people. Utilitarianism would argue that putting one’s own desires first and pursuing one’s own interests is wrong and immoral behavior. While some moral theories acknowledge that pursuing one’s own interests can be morally optional, in Utilitarianism, it is always forbidden (Moral Theory, p. 135). This makes the theory overly demanding because one is constantly forced to consider others. Utilitarians can respond to this objection by challenging the claim that pursuing one’s own desires cannot ever be consistent with the greatest good for the greatest amount of people. Certainly there can be times when pursuing one’s own desires is also consistent with producing the greatest good for the greatest amount of people. Utilitarians might also point out that moral theories are meant to be demanding because they are teaching individuals how to act morally and acting morally is not always the desirable course of
The fact that a person cannot withdraw their money from a bank because of moral restraints shows that there are some serious problems with the moral theory at work. The first formulation of the Categorical Imperative “act only according to that maxim by which you can at the same time will that it should become a universal law” seems at face value viable. Nevertheless, the lack of guidelines to determine which maxim should be used to describe an action causes problems with the consistency of the Universal Law formulation. Moreover, the abundance of false positives and false negatives suggests a deep problem with the first formulation of the Categorical Imperative that may not be fixable. Works Cited:.. 1) Feldman, Fred.
ABSTRACT: Both utilitarians and the deontologists are of the opinion that punishment is justifiable, but according to the utilitarian moral thinkers, punishment can be justified solely by its consequences, while the deontologists believe that punishment is justifiable purely on retributive ground. D. D. Raphael is found to reconcile both views. According to him, a punishment is justified when it is both useful and deserved. Maclagan, on the other hand, denies it to be justifiable in the sense that it is not right to punish an offender. I claim that punishment is not justifiable but not in the sense in which it is claimed by Maclagan. The aim of this paper is to prove the absurdity of the enquiry as to whether punishment can be justified. Difference results from differing interpretations of the term 'justification.' In its traditional meaning, justification can hardly be distinguished from evaluation. In this sense, to justify an act is to say that it is good or right. I differ from the traditional use and insist that no act or conduct can be justified. Infliction of punishment is a human conduct and as such it is absurd to ask for its justification. I hold the view that to justify is to give reason, and it is only a statement or an assertion behind which we can put forth reason. Infliction of pain is an act behind which the agent may have purpose or intention but not reason. So, it is not punishment, but rather statements concerning punishment that we can justify.
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.