Essay about International Development Ethics

In the article “Lifeboat Ethics: the Case Against Helping the Poor”, the author Garrett Hardin raised the question that whether the rich countries should help people suffer from poverty. He claimed that the supporting strategies for the developing countries, including the World Food Bank could result in more severe recourse inadequate issue and other disasters. In addition, a large number of immigrants flood in the US could ruin the natural environment and social balance. In that case, the author argued that regardless of the current situation, privileged nations should not provide aid to people trapped within difficulties of the underdeveloped nations. Even though, his

In Peter Singer’s 1972 post titled “Famine, Affluence and Morality”, he conveys that wealthy nations, for example the United States, has an ethical duty to contribute much a lot more than we do with regards to worldwide assistance for famine relief and/or other disasters or calamities which may happen. In this document, I will describe Singers objective in his work and give his argument with regards to this problem. I will describe 3 counter-arguments to Singer’s view which he tackles, and after that reveal Singer’s reactions to those counter-arguments. I will explain Singer’s idea of marginal

In a piece by Peter Singer entitled, “Famine, Affluence, and Morality,” Singer argues that Americans should prevent atrocious situations to arise but, we also should not sacrifice something of equal importance while doing so. Moreover, in the piece by John Arthur, “World Hunger and Moral Obligation: The Case Against Singer,” Arthur disagrees with Singer; he believes that we should help the poverty-stricken but, it is not morally imperative to do so.

     In “Famine, Affluence, and Morality,” Peter Singer is trying to argue that “the way people in relatively affluent countries react to a situation… cannot be justified; indeed,… 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”(Singer 230). Peter Singer provides striking examples to show the reader how realistic his arguments are. In this paper, I will briefly give a summary of Peter Singer’s argument and the assumptions that follow, adding personal opinions for or against Peter’s statements. I hope that within this paper, I am able to be clearly show you my thoughts in regards to Singer.

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.

Philosophers, Peter Singer’s and Onora O’Neill’s attempt to draw connection between poverty and moral philosophy and how aid should be directed towards groups in absolute poverty. The aim of this paper is to provide an extensive analysis on the work of both the philosophers’ while outlining some of the limitations each of the theories has.

Jan Narveson 's Moral Matters plays an important, if controversial role in the field of applied ethics. Narveson 's unique, contractarian approach analyzes ideas as diverse as suicide, abortion, sexual ethics and affirmative action. Amongst the more contentious aspects of the thoughts expressed in the book is his view of global poverty. Narveson extends foundationalist, anarcho-capitalist approach to this issue; arguing that while charity is morally virtuous, there is no moral obligation on the part of the global rich or developed nation to alleviate the global poor from their precarious position. He also argues that by continuing free trade, enough economic growth will occur to relieve the global poor regardless. *This essay will elaborate on Narveson 's position on global povery and criticize said position in the following aspects; *it 's counter intuitiveness*, *descent into skepticism or relativism* and a failure to account for the interconnectivity found in global financial institutions, *capitalism* and climate change.

Famine, Affluence, and Morality is a well-known article written by Peter Singer that was published in Philosophy and Public Affairs in 1972. Peter Singer is an Australian utilitarian philosopher, and in Famine, Affluence, and Morality he argues that more fortunate people should be required to help those in need or at least give significantly more than what is currently being given. The essay focuses on the Great Bengal Famine that occurred in 1971, Singer mentions how reluctant the western world was to aid those in need and he blames it on the fact that it was a crisis that was happening far away from the western world. One of Singer’s main points is, “If it is in our power to prevent something very bad from happening, without thereby sacrificing

Within “Famine, Affluence, and Morality” Peter Singer delves into the topic of famine; specifically, the moral obligations individuals in affluent countries have to those who are suffering. In his example, Singer focuses on the population of East Bengal, and their struggle with famine and extreme poverty. Singer proposes that with enough aid from both individuals and various governments extreme poverty can be eradicated. Therefore, the question he presents is why poor people are dying while affluent people are spending excess money on luxuries? Singer argues that affluent people, living in affluent countries, are not helping developing countries by failing to give enough to alleviate extreme poverty.

Peter Singer is often regarded as one of the most productive and influential philosophers of modern times. He is well-known for his discussions of the acute social, economic, and political issues, including poverty and famines. In his “Famine, Affluence, and Morality”, Singer (1972) discusses the problem of poverty and hunger, as well as the way this problem is treated in the developed world. Singer believes that charity is inseparable from morality, and no distinction can be drawn between charity and duty. The philosopher offers possible objections to his proposition and relevant arguments to justify his viewpoint. The modern world does not support Singer’s view, treating charity as a voluntary activity, an act of generosity that needs

Nowadays, the process of globalization strengthens the connections between numerous countries across the world, and enables people living in developed countries to help those who are experiencing famine, deaths and diseases in poor countries. However, the moral necessity of doing so has been controversial in human’s society for years. One philosopher named Peter Singer gives his opinion in the article “Famine, Affluence, and Morality”, and presents a powerful argument supporting his claim. In this essay, I will explain his conclusion and main argument, propose one objection to his argument, and evaluate the validity of my objection by considering possible response that Peter Singer would make to my objection.

Since 1991, the southern half of Somalia, a poverty stricken African nation, has seen various tribal militias battle for dominance and power over individual regions of the country. Violence has plagued Mogadishu, the capital, since warlords ousted the former president. Mere months after the collapse of the government, men, women and children in torn clothes ran helplessly towards packages dropped from military planes towards the hot sand of their tiny village. This action was one of many attempts to help underdeveloped nations receive food by the United Nations' World Food Programme. Within his article titled "Lifeboat Ethics: the Case Against Helping the Poor", Garret Hardin, a well-known philosopher of ecology, analyzes the difficulty

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

Garrett Hardin was a controversial ecologist who believed that overpopulation was going to bring a downfall to a world of limited resources. Each nation was compared to a lifeboat with the rich being inside the boat and the poor in the water, drowning (Hardin, 561). He wrote the “Lifeboat Ethics” in 1974 when Ethiopia was having a starvation problem. Hardin’s opinion about the situation was that sending aid to Ethiopia was only making the problem worse and by feeding the people would aid overpopulation; the root to the problem. Hardin’s thesis developed from the notion that the rich should do nothing to help the poor. He believed that one

In a world with the advanced technology, groundbreaking medical procedures, fine dining, and luxury that this modern reality has to offer, it is often difficult to understand the extreme poverty and suffering experienced by many people outside our borders. While it is widely agreed that something should be done to help impoverished countries, how to go about that task is not entirely clear. The “’consensus’ of the self-described development community” (Easterly, 2013) in modern economic development advocates large scale central planning by “experts” for development to be applied to a location. This approach often supports the leadership of “benevolent autocrats” to put these plans into action. William Easterly, on the other hand, uses The Tyranny of Experts to present an alternative view based on four main arguments: “(1) the Blank Slate versus learning from history, (2) nations versus individuals, (3) conscious direction versus spontaneous solutions, and, above all, (4) authoritarian versus free development” (Bradley, 2016). This alternate plan of development from the ground up is a more effective and natural way of helping raise underdeveloped countries to the standards of richer nations.