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DECISION making task
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To kill or to let die – What would you choose? You are standing on a platform at a train station. An out-of-control train carriage is coming down the track past the platform, there are three workers repairing the same track further down the line. They don’t have time to get out of the way of the carriage, the only way to save them would be to push the very large person next to you down the track, the person’s body will act to halt the train thus killing him but saving the three workers. Both options seem morally wrong then again we only have two choices and in this case I would rather standby than push the large person. Good arguments exist for both pushing the person onto the tracks and for not pushing them. The argument for not pushing the large person is from the no-harm principle which says that an action is permissible if and only if it does not harm others. Since pushing the person next to me onto the tracks below will kill them, and so harm them, the no-harm principle appears to say that the act of pushing them is not permissible. Since the act is not permissible, I should not therefore push them. On the other hand, the argument for pushing comes from the minimize-harm principle which says that faced with two courses of action, you should choose that action which minimizes the amount of harm that results. Since pushing the person next to you onto the tracks will kill them but save the three workers down the line, it is the action which will minimize the harm that results. So you should push the person next to you. (1) P1) An action is permissible if and only if no harm results. P2) Pushing the large person will kill him thus harming him. C) Therefore, pushing the large person is not permissible. (2) P1) An action is... ... middle of paper ... ...n fact, the thought wouldn’t even cross my mind, I believe identity is a powerful force in determining one’s actions, if the three workers on the track were not some unknown people but my own brothers, I would not hesitate to save them by pushing the large person. In all, the no harm and minimize harm arguments are both unsound and cannot be used to base my decision on. Both options available are immoral, however based on the discussion in which I have argued in favour of my belief that killing is worse than dying, in a situation like this, I would let the three people die rather than kill the large person. If however, I had close relations to the workers on the track then my actions would be different. This discussion was focused on a particular scenario, on a much larger scale though, in direct and indirect ways people continue to kill or let other people die.
Between on what action we take (harming), and what we fail to do (failing to help). I think there is no difference in between doing someone harm and allowing it to happen. At the end, the intentions were the same. Nesbitt might say that killing someone is worse than letting someone die but the fact is that motives were the same, a killer verses bystander killer. It is claimed that if a doctor personally kills a patient and a doctor who withholds a treatment that results in death, they are both responsible for two
Let’s consider the Mother-Son case. The trolley is still hurtling towards five workers. Here, the bystander is a woman who has the option of throwing a switch to divert the path of the trolley towards only one person. In this case, however, that one person happens to be her son. Is it still morally permissible for her to throw the switch? I would have to say no.
On Tuesday, July 29, 1981, eight year-old Cheryl Ziemba, and her four year-old brother, Christopher, bodies were found in a coal dump in Old Forge, Pennsylvania. Only two days after the bodies were discovered, fifteen-year old, Joseph Aulisio, a member of the search party, was arrested for the murders. He had lured the two kids into a house that was under construction and owned by his father and shot them from only 10 feet away, Cheryl was shot in the head and Christopher had been shot in the chest. To this day there has been no motive established as to why Aulisio wished to kill these two kids. Nearly a year later in May 1982, a jury sentenced the then sixteen year-old to death, who was casually chewing gum when the jurors presented him with his sentence and then turned to his dad and pumped his fist in the air yelling “It’s party time!”. It has been 34 years since that conviction, and Aulisio continues to sit in jail with no signs of remorse. So why wouldn’t the death penalty be enforced with someone so inhumane and removed from society? Why not eliminate this being from society ...
The basic trolley problem is as follows. A trolley is moving down a track towards a fork in the track. On one side of the fork, there are five people tied up. On the other side of the fork, there is one person tied up. Without intervention, the trolley will go down the first side of the fork, killing five people, but there is a lever that can be pulled to divert the trolley down the second fork, killing only one
Opposing ethical principles would program the vehicle in different ways. Immanuel Kant piloted the nonconsequentialist ethical view of morals. If Kant programmed the car, he would not change the car’s intended path to save multiple people because doing so would use other humans as means to an end. Kantian Ethics are based off of categorical imperatives. Put simply, “an action is right only if the agent would be willing to be so treated if the position of the parties were reversed” (Eby 1). Swerving to hit another person would be deciding that person’s fate, without consent, in order to save the larger group. This is not ethically justified by Kantian standards. Therefore, if the car was intended to veer towards the large group, it should continue on that trajectory. Additionally, there is still the possibility of the ten people moving out of the way in time or the breaks of the car could react fast enough to prevent an accident. Why should the car take the life of a bystander given those possibilities? A proponent of Kantian Ethics would advise the car to continue on its path but would enable the breaks.
...though the researchers weren’t looking for it, he results represent ideas that can help the bystander effect in a situation. Smaller numbers increase the percentage of realization when it comes down to an emergency. The victim, if cohesive, actually plays a big role in causing the bystander effect as well. When a victim is unable to verbally communicate with bystanders, it lessens the chance of help. If a victim is capable of communicating, the help given could be more efficient. This is because it can help break the diffusion of responsibility. A victim looking a bystander directly in the eyes can even spark a quicker reaction in them. These are all ideas that psychologists still study today, and many even consider learning about this phenomenon a requirement.
It was stated that whether or not people help depends on a series of interconnected events and decisions. They must first notice what’s happening, understand that it is an emergency and accept personal responsibility. When this fails to happen that is called the bystander effect (Carpenter & Huffman, 2008, p. 422).
Several years ago, I was getting out of my vehicle in the busy parking lot where I worked. I slipped on ice, my legs went in opposite directions and I fell hard on my right kneecap. While I was laying on the ice, a man walked up and asked “Are you okay? Do you need help?’ Through my tears, I said yes that I needed help and he just walked away. I eventually found my phone in my purse and called a co-worker who I knew was already inside. Luckily, I worked across the street from the hospital and a member of the rescue squad saw me laying in the parking lot and ran over to help. I was eventually transported to the hospital across the street and found out that I had broken my kneecap. “LaTane and Darley (1970) developed a five-step tree that describes how people decide whether to intervene in an emergency.” (Aronson, Wilson, Akert & Sommers, 2016). The five steps include: (1) Notice the event, (2) Interpret the event as an emergency, (3) Assume responsibility, (4) know appropriate form of assistance, (5) and Implement decision. (Aronson et al., 2016). It was obvious that the first man that asked if I needed assistance noticed me laying on the ground and interpreted the event as an emergency, but is appears that he did not want to assume responsibility. Even though he asked if I was okay and needed help, it seems that he never actually called
In the video a very tough decision is presented and like they said most would pull the switch, rather than push the man on the tracks. Yes the out come is the same but this decision is based on ones moral code; the one that pulls the switch believes they are not directly killing someone. But the one who pushes the man has been taught that is morally wrong because they are doing the killing directly . To me both are immoral because my moral believes are that we find a solution to save all the life's. I based this conclusion on that both pushing the man down and pulling the switch are committing murder. Consequently I would try and warn the others to move by means of throwing something at them or running over myself and pushing them out of the way. I was brought up that self sacrifice is necessary . My mother sacrificed for her children demonstrating a moral code. So in conclusion both Kohlberg and Gilligan are correct but the prosocial approach explains how those approaches are even
In order to understand if one should pull the lever or not pull the lever depends on what type of philosopher one is. If one is like Mill, an objectivist, one would always pull the lever to save the most amount of people. This is due to Mill wanting the greatest good for the greatest number. Even if there is your significant other and two other people at risk he would save the two people always. Mill does not put reason into his decision, also looks strictly at the numbers. Nietzsche also has his own views on pulling the lever to save your significant other. According to Nichomachean ethics, everyone is not morally equivalent. If circumstances and situations matters then not everyone is equal. Nietzsche describes “picking a price,” meaning you can’t treat all interests the same. If you believe in Nichomachean ethics you would decide that your significant other is more important than some other number of strangers. But you would have to decide how many is okay to let die and let you significant other live.
There are many different takes on the distinction between killing and letting die. Direct killing is designed as a direct action to kill a person. Yet, letting die is designed to reduced pain and suffering. Some argue that there is no difference in the two, but others argue there is a significant difference. Rachels, Nesbitt, and Callahan all argue their claims about the distinctions of killing and letting die. Altogether, they have very insightful arguments and each should be considered carefully.
Americans have argued over the death penalty since the early days of our country. In the United States only 38 states have capital punishment statutes. As of year ended in 1999, in Texas, the state had executed 496 prisoners since 1930. The laws in the United States have change drastically in regards to capital punishment. An example of this would be the years from 1968 to 1977 due to the nearly 10 year moratorium. During those years, the Supreme Court ruled that capital punishment violated the Eight Amendment’s ban on cruel and unusual punishment. However, this ended in 1976, when the Supreme Court reversed the ruling. They stated that the punishment of sentencing one to death does not perpetually infringe the Constitution. Richard Nixon said, “Contrary to the views of some social theorists, I am convinced that the death penalty can be an effective deterrent against specific crimes.”1 Whether the case be morally, monetarily, or just pure disagreement, citizens have argued the benefits of capital punishment. While we may all want murders off the street, the problem we come to face is that is capital punishment being used for vengeance or as a deterrent.
According to the theory of consequentialism, “an action is morally required just because it produces the best overall results” (Landau, 2015, p.121). In this view, an individual’s action is deemed moral only if it produces the optimific result in any situation. In the article “Framing Effect in the Trolley Problem and Footbridge Dilemma,” the authors introduced the “Footbridge Dilemma”, wherein an individual is given the option to save the lives of five workers by pushing an innocent man towards an incoming trolley (Cao, et. al, 2017, p. 90). In this dilemma, consequentialism suggests that it is moral to push the innocent man and save the workers. Even though pushing the man would kill him, the action would yield the optimific outcome in that
common sense that if a person knows he will be put to death himself should he take someone
It does not matter if the greatest, or the least "good" would result from such an act. I hold to the belief that all human beings are intrinsically valuable. This is due to the fact that I, as a Christian, believe that all humans are created in the image of God. But before we go too far we must first accurately define our terms. Murder is always wrong, but it is not always wrong to kill. These two concepts are different. Part of the problem I had with the professor and his hypothetical stories was that he never even discussed the possibility that murder and killing were two different things. The fact is that even our judicial system makes such distinctions when they decide between, what is called murder and manslaughter. "Manslaughter is an unlawful killing that doesn’t involve malice aforethought—intent to seriously harm or kill, or extreme, reckless disregard for life. The absence of malice aforethought means that manslaughter involves less moral blame than either first or second degree murder.” (Berman) Murder on the other hand is defined as "the crime of unlawfully killing a person especially with malice aforethought.” (Merriam-Webster’s collegiate dictionary. (Eleventh ed.).,