In the face of media campaigns and political sanctions, the question about whether we owe the global poor assistance and rectification is an appropriate one. Despite television advertisements displaying the condition of the poor and news articles explaining it, the reality is the majority of us, especially in the Western world, are far removed from the poverty that still affects a lot of lives. The debate between Thomas Pogge and Mathias Risse regarding our obligation to the poor questions the very institution we live in. Pogge created a new framework in which the debate developed. He introduced a focus on the design of the institutional global order, and the role it plays in inflicting or at least continuing the severe poverty people are exposed to. Whilst both Mathias Risse and Thomas Pogge believe that the “global order is imperfectly developed. It needs reform rather than revolutionary overthrow”, they differ on whether or not it is just and entitles the global poor to assistance. Pogge believes that the global order is unjust as it “helps to perpetuate extreme poverty, violating our negative duty not to harm others unduly”. Risse believes that the institution is only incompletely just and can be credited to improving lives of the global poor. According to him, these improvements contribute to its justifiability and negate any further obligation we have to the poor. Through assessing their debate, it seems that one’s obligation to the poor depends on one’s conception of duty, their unit of analysis, and whether improvement rectifies injustice. On balance, it seems that we do indeed owe the poor, only we may lack the means to settle it.
Pogge uses three arguments that the global poor have a claim to assistance. He argues t...
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...s extreme poverty that we contribute to, then we are at least partially responsible for its alleviation. As a consequence, we do owe an effective and changing solution. In recognising responsibility we now need to find solutions and do our part to stop the phenomenon of poverty destroying more innocent lives. The question is now whether affluent states do have the ability to make those changes. Pogge, whilst continually advocating minor changes and simple solutions in the two papers, does not actually suggest the mechanisms of any. As a consequence, more thought needs to be given to the possible solutions that can alleviate global poverty and eliminate our debt to the poor. This however, does not justify continued imposition of the problem. Just like if a builder is incapable of fixing leak he would hire help, so too must society look to find an adequate solution.
In chapter three Isbister explains that social scientists wrestled to justify conditions in the third world, as a result, a mixture of indefinite theories developed. A point often overlooked, by social scientists is that the struggle and growth of Asia, Africa, and Latin America cannot be measured “in statistics, nor in treatises of social scientists and historians.” After reading the chapter, an obvious conclusion stood out poverty is tangible for most of the world’s people and nations. Why is this and who is to blame? Are the poor people to be blamed for their own poverty? The answers are arranged into three different groups: mod¬ernization, dependency, and Marxism.
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.
Many of us view poverty as mainly a third world issue, because it tends to have little effect on the majority of individuals on a recurring basis. Yet, it is a difficult situation prevalent in all types of civilization, despite the overall advances in technology, medicine and education that one country may have over the other. Poverty does not necessarily have to affect a specific individual, but as a country, it affects all levels of production; even when the production of a single country begins to falter, it could potentially have major effects on others, creating a continuous cycle.“Poverty is color blind”, it does not discriminate, and is a societal problem that needs to be dealt with today (Fullerton, par. 3). If not helped or solved,
Theories of global distributive justice address the following sorts of questions. Should we feel morally concerned about the large gap between the developing countries and the developed countries? What duty do us citizens have to provide assistance to the global poor? And what scale should we take the duties to?
Although our world is becoming increasingly more technologically advanced and developed, one billion people are still expected to live in extreme poverty by 2015 (Country Comparisons). As long as humanity has existed, there have been impoverished people left behind in the wake of advancement. Many philosophical theories have been published attempting to solve global poverty, and while some are better than others, they all draw attention to various facets of the issue. Famous theories have built upon one another, giving the next generation new ideas to sift through and ultimately attempt to uncover a viable option to help those in need. The recently introduced Capabilities Approach published by economist Amartya Sen and philosopher supported by Martha Nussbaum gives the most applicable solution to a continuingly complicated problem. While revolutionary, the Capabilities Approach was only conceivable due to centuries of meticulous contemplation of a global issue spanning millennia.
society poverty has various definitions that lack the true picture that poverty depicts. Dictionary defines poverty as “the state of one who lacks a usual or socially acceptable amount of money on material possessions.” In other words poverty is a situation where a person fail to earn a sufficient amount of income to purchase basic necessities such as food, shelter, clothes etc. In reality, poverty is much more than the capital resources. According to Laster Brown explained poverty as “the world without orders’ and further emphasized that “unfortunately it is a human condition. It is despair, grief and pain.” However, the issue of poverty and how we deal with it could differ among people. This idea is reflected in Peter Singer’s “Famine, Affluence and Morality” essay and the opposing essay written by John Arthur in “World hunger and moral obligation: the case against Singer.” Peter Singer raises the question of poverty and our obligations toward it in his essay “Famine, Affluence, and Morality”. In the essay, Singer addresses the question of what obligations we have toward those ar...
Abbate, Cheryl. "Global Poverty." Philosophy 2310. Marquette University. David A Straz Jr. Hall , Milwaukee, Wi. 23 April 2014. Class lecture/PowerPoint
Philosophy Public Affairs 32, no. 2 (1995). 4 (2004): 357-383. Singer, Peter; Miller, Richard "“What Duties Do People in Rich Countries Have to Relieve World Poverty”."
Poverty is such an important issue to address, not only for those suffering directly from it, but because high levels of poverty decrease GDP, damaging the economy, thus creating an endless, viscious cycle. “Not only is the reduction of poverty important for those affected, but it also has an impact on welfare spending,
The neoliberal policies have benefited some people in generating great wealth for them, but controversially, the policies have failed to benefit the people who live in extreme poverty and those people are the most in need for financial support (Makwana, 2006). In the last 2 to 3 decades, the wealth disparity between nations as well as within nations has increased. Currently, one out of every 5 children in the United States is in a state of poverty, continual hunger, insecurity and lack of health care (MIT, 2000). This situation is becoming even more desperate. Between 1960 and 1980, the developing countries’ economic growth was 3.2 percent. Then it dropped significantly to 0.7 percent between 1980 and 2000, and this is the period when neolibe...
The 2008 documentary The End of Poverty? is a film that focuses around global poverty and how it became the tragedy that it is today. Poverty was created by acts of military conquest, slavery and colonization that led to the confiscation of individual’s property and forced labor. However, today the problem remains because wealthy countries who take advantage of developing third world countries. The film interviews several activists who discuss how the issues became and several ways in which they could be eliminated, as well as interviews from individuals who are experiencing it firsthand.
Hunger and Poverty During the course of this particular essay, I will prove to you many points. Maybe not to the extreme that it will change one’s thought processes on the subject of hunger and world poverty, but enough to form a distinction between moral obligation and moral capacity. What I will not mention is the fact that Peter Singer’s outdated material (1971), though thorough in the sense of supporting his view on hunger and world poverty as well as examining this school of thought, is unconvincing to say the least. As our recent past has shown us, using Somalia and Rwanda as models, no amount of money or time on earth can come between a civil war. Terrible things happen, innocent people are slain in the names of either freedom or captivity, and land is destroyed, burned by the flames of either righteousness or wrath. But placing the burden of attempting to heal these wounds on the “well off” is not only immoral in itself, it is crazy. To consider an act a moral obligation, it must have an end that fits within the realm of reason. If someone is obligated to do something, then the purpose of that action holds meaning, therefore making the act a meaningful act. A characteristic of a meaningful act is a justifiably important end, that is, an end that which holds a higher purpose than the action against the obligated act. One can argue, using history as an example, that ending world poverty and hunger is not a reasonable goal. Singer uses the term “mora...
Economist Jeffery Sachs says we should think of poverty and development as a ladder, with developing nations at the bottom and wealthy nations at the top. However, far below that ladder is the is a trap, the poverty trap, “any self-reinforcing mechanism which causes poverty to persist” (Azariadis & Stachurski, 2004, p. 33). The trap not just what happens when nations fall into poverty, but rather a cycle where once you fall into deep enough poverty it becomes nearly impossible to climb back out, countries whose resources and GDP are so low and deficiencies are so high they cannot be balanced, without outside aid.
“Famine, Affluence, and Morality” is a piece written by a moral philosopher, Peter Singer, who places a challenge to our traditional notions of charitable giving. The essay argues in favour of donating, and of the moral obligation imposed upon us to contribute and help the global poor with humanitarian purposes. By critically assessing Singer’s writing, this reflection paper will study the main arguments advocated for from his work, as well as possible objections.
The maxim, ‘help the poor’, expresses the supersession of the specific thing, poverty. The maxim, ‘help the poor’, tested by being evaluated into a principle of universal legislation, will prove to be false because it annihilates itself…. either they