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Morality and ethical decisions
Importance of moral decision making
Morality and ethical decisions
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In Sacrificing Lives for Profit, Dwight R Lee explains how the human life isn't exactly priceless. Regardless of life being held to no value, people make decisions every day that influence and make impacts on them. Many take chances by carrying out risky actions that can shorten their lifespan and value the worth of other things higher than the worth of their health. One example of this is one valuing overeating and not exercising more than keeping them in shape. Simple things, like speeding on the freeway, can negatively impact our lives. Every day one makes decisions based on their subjective marginal value. Whether it is what they will purchase or how they will spend their time. Lee continues his argument by stating one should not …show more content…
give sympathy to another, instead acknowledge that each and everyone makes choices every day and one should not interfere with the choices that others make. People take chances every day like driving a "battered Volkswagen Bug with a door that wouldn't close completely" so they would be able to pay for more education. Others drive motorcycles knowing the potential risks that they are undergoing. Lee's argument is further implemented by him stating how people are accidentally injured and killed every day because products corporations sacrifice the lives of their customers.
Lee does not believe that corporations should ensure the safety of its consumers. It is explained how "corporations routinely sacrifice the lives of some of their customers to increase profits, and [everyone is] better off because they do…[people] are lucky to live in an economy that allows corporations to increase profits by intentionally selling products less safe than could be produced". Basically, corporations should not be held liable in following safety regulations such as emplacing seatbelts and airbags. Lee uses the idea that limited income necessitates choice. This meaning, consumers have the ability to make a choice and have the ability to choose to get a substitute good or their desired good based on their income. He also has an understanding of how people will buy more as the price of the good decreases and vice versa. Due to the consumers' ability in choice, Lee believes that companies should not be held liable to meet safety requirements. With the removal of the regulations, producers will be able to sell their products for a much cheaper price encouraging consumers to buy their products and have the freedom to spend more money on anything they please like education and health care. Car, airplane, or boat prices will be cheaper, but with the chance of people
dying. The removal of safety regulations in order to maximize the consumers profits sound ridiculous. This sounds more like removing safety regulations in order to maximize the producers profits. Through removing regulations, corporations would not be held accountable for any malfunctions. Corporations would not be able to be sued nor have to spend more money to meet their requirements. Lee holds lives to no value, through stating that people lower their "life values" by making risky decisions. What Lee forgets to acknowledge at the end is that it is the person's decision to do things and possibly lower their life value and lifespan, not these corporations' decision. The people who currently go to purchase cars, value their potential good, with its safety regulations met, more than the money that they are trading it for. Removing regulations would entail the increase of the price of cars that do meet their old safety codes, which would just put more money into these corporations' pockets.
To truly answer if a value should be put on a human life, Amanda Ripley, author of “What Is a Life Worth”, wrote on how human lives after September 11th, 2000, were placed into a monetary value chart so as to “compensate” the families for their loss. “Is a poor man's life worth less than a rich mans?” Ripley wrote ( Ripley 56). A man by the name of Feinstein had to create a chart that “accurately” calculated the life of a human being.
War has always been an essential ingredient in the development of the human race. As a result of the battles fought in ancient times, up until modern warfare, millions of innocent lives have ended as a result of war crimes committed. In the article, “The My Lai Massacre: A Military Crime of Obedience,” Herbert C. Kelman and V.Lee Hamilton shows examples of moral decisions taken by people involved with war-related murders. This article details one of the worse atrocities committed during the Vietnam War in 1968 by the U.S. military: the My Lai Massacre. Through this incident, the question that really calls for psychological analysis is why so many people are willing to formulate , participate in, and condone policies that call for the mass killings of defenseless civilians such as the atrocities committed during the My Lai massacre. What influences these soldiers by applying different psychological theories that have been developed on human behavior.
In Stephen Chapman’s essay, “The Prisoner’s Dilemma”, he questions whether the Western world’s idea of punishment for criminals is as humane as its citizens would like to believe or would Westerners be better off adopting the Eastern Islamic laws for crime and punishment. The author believes that the current prison systems in the Western world are not working for many reasons and introduces the idea of following the Koranic laws. Chapman’s “The Prisoner’s Dilemma” is persuasive because of his supporting evidence on the negative inhumane impact from the Western form of criminal punishment and his strong influential testament to the actions used by Eastern Islamic societies for crimes committed.
A great deal of people within a mass of different cultures contain talents and special abilities of all shapes and sizes. In many cases, the way people perform these specialized talents directly correlates with how they value their lives. Amanda Ripley, author of the article, “What is a Life Worth?”tackles the topic of defining whether a price or value can be placed on a person’s life. By using statistical data and anecdotal evidence from the attacks on 9/11, she touches on each side of the argument efficiently. Although she does mention that a value may be a necessity when granting compensation to loved ones of the victims of national disasters, I personally believe that this action is impossible. The value of each person’s individual talents and unique abilities forms an inability to place price tags on human life. These special gifts, although priceless as is, provide worth to extraneous areas of life as well. For example, my greatest talent in life is my ability to pitch a baseball. By pitching well, I contribute to winning many games for the teams I play on, and by winning games, my team brings joy to themselves and to the fans enjoying the game. Because a price tag cannot be placed on emotions, my ability to pitch, which brings joy or sadness to different people, is also impossible to be priced. Because the personal abilities of each and every person add to the productivity in a seemingly unending amount, it is improbable that a value can be placed on the life of a human
The object here is survival of everyone. We will not sacrifice anyone. If we don’t survive, then we will all perish together. We need to try to get everyone healthy and well.
Deborah Tannen’s, “Fighting For Our Lives,” explores the ideas and concepts behind human sociology. She delves into the sociolinguistic relationship between women and men in conversation. Tannen amplifies the importance between language and gender and how they affect interpersonal relationships. Tannen showcases her analytical thinking processes by using rhetorical strategies to support her claim on conflicted communication within the argument culture. Specifically, focusing on politics, the law, education, spousal relationships, the media and within work environments. She gives many examples to support her claim by using figurative language and literary devices such as metaphors and logic and reasoning to accurately convey her message.
Over the years many have stated that the sacrifices the Mirabal sisters undertook in order to achieve social change, was not worth the effort. From a certain perspective, this may be true, since the Mirabal sisters took many risks and sacrifices ranging from Minerva sacrificing her own child, to sacrificing their own lives in an attempt to achieve equality. However, upon an in-depth analysis, one can observe that the brave sacrifices the sisters risked to achieve social change far outweigh the latter.
Tom Harpur, in his 1990 article in the Toronto Star - "Human dignity must figure in decisions to prolong life" - presents numerous arguments in support of his thesis that the use of advanced medical technology to prolong life is often immoral and unethical, and does not take into consideration the wishes of the patient or their human dignity. However, it must be noted that the opening one-third of the article is devoted to a particular "human interest" story which the author uses to illustrate his broader argument, as well as to arouse pity among readers to support his view that human life should not always be prolonged by medical technology. This opening section suggests that a critical analysis of Harpur 's arguments may find widespread use of logical fallacies in support of the article 's thesis. In this essay I will argue that, given how greatly
Mark Overvold (1980) argues that preferentist theories of value have trouble accommodating the view that agents can deliberately choose to perform actions that can be described as self-sacrifice. This essay will examine Overvold's article, and explain the problems that preferentism has with the idea of self-sacrifice.
This is morally problematic as it implies that a person has a base value: a use value of a monetary value, and this is morally problematic, as we can’t put a lower value of life, as it then debases life. And a debasement of life is intuitionally wrong. Works Cited James, Susan Dolandson. Death Drugs Cause Uproar in Oregon? 6 August 2008.
The goal of this paper is to examine John Harris’ experiment of the “Survival Lottery.” Specifically, I want to argue that the lottery makes too high a demand on us to give up our lives. Especially, when I’m pretty sure everyone wants to live. Prior accounts show that Harris proposes that if the argument of the distinction between “killing” and “letting die” is properly contrived, then killing one person to save two could happen on a regular basis. It would be an exception to the obligation not to kill innocent people in regards to the argument that there is a distinction between "killing" and "letting die.” The difference between killing and letting die presents a moral difference. As far as this argument we are obligated not to kill. I
“In everyday life, men and women make decisions that affect the life and death of existing people. They decide whether to join the army; whether to donate blood, a kidney, or bone marrow to a child; whether to give money to Save the Children instead of buying a new sweater; whether to decline a life-saving blood transfusion; whether to drive a small fort on walls that may protect passengers in a crash but often kills those in less substantial vehicles” (Borgmann 23).
Placing monetary value on an individual’s life is measured not by the way an individual has lived, but rather the individual’s income; at least that is how society views life. Every individual values life from a different perspective. And while every human will find value in life, those values will not be the same as everybody else. Some people will value life as a privilege and believe life should be taken seriously while considering the consequences in every decision contemplated while others will live in the fast lane with an irresponsible mindset. Individuals also view life differently depending on the circumstances. However, no matter how an individual views life, it seems to be impossible to extract emotion out of any decision. Society, on the other hand, values life by placing a monetary value on a human life. Society also has no choice but to set emotion aside when setting that monetary value. The government will use that value to compensate a family who has just lost a love one. However, some families mistake the compensation for “replacing” the lost soul and become indignant. There are many alternatives when it comes to compensating the victim’s family. In most times, society always ends up placing a value on an individual based on his/her income. Furthermore, while society delivers compensation to families, society also believes in compensation for an individual’s pain and suffering. There are times society should place a monetary value on life, while having restrictions.
Human life is full of meaning. As humans, we assign value to many things. However, what happens when we assign a specific value to a human life? This is the issue being presented in the article, “What is a Life Worth,” by Amanda Ripley. The government determines a monetary value to a human life, and it does not appeal to the masses.
Life consists of some sort of cause and effect, making each step a person decides to take a factor in the future they uphold to take. However, now a day, people can’t predict or fully control their own mind over every step they decide to make. That’s why the idea of “feeling justified” for stealing medicine to save someone’s life can be agreeable in the sense that we don’t know precisely where life can take us. If my child is severely ill and I’m unable to buy medicine, I wouldn’t regret stealing the medicine due to that even if is wrong for taking something without legal right, in this case being the medicine, I will know and be assured that I could help save the life of someone who hasn’t truly been given yet the opportunity to make decisions