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Child hunger in america
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Rich v. Poor
Take a moment and picture a child half naked in the streets. His body has been harshly neglected. Little to no calf muscles exist. His ribs are plainly countable. One, two, three up his left side. You can do the same to his right. Malnutrition only vaguely begins to describe his condition. The worst of anorexia doesn’t even compare to this child’s inhumane state. As for shelter, he lives in a dilapidated hut. Food is a luxury, as the child may be fed only three or four times a week. He’s expected to die by the age of five due to severe malnutrition and disease. This is the grim portrait of an Ethiopian child in absolute poverty. His life doesn’t allow for the basic essentials of food, shelter, or clothing.
In today’s world poverty is not only viewed in terms of average income/wealth, but as the lower end of distribution regarding income, education, health accessibility, nutrition, productivity, participation in politics, etc. Thus, poverty is defined as the “economic condition in which people lack sufficient income to obtain certain minimal levels of health services, food, housing, clothing, and education generally recognized as necessary to ensure an adequate standard of living” (Funk & Wagnall 1). Adequate, however, depends on the standard of living for each country.
There are two different types of poverty today—relative and absolute. Nearly half of a billion people live in relative poverty—“meaning that some citizens are poor, relative to the wealth enjoyed by their neighbors” (Singer 218). To put these figures in terms one can relate to, it’s estimated that about 10% of human life resides in relative poverty. This is a substantial amount, but their condition is quite well ...
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...ay, “prevent something very bad from happening, without [thereby] sacrificing anything of comparable moral significance…” (Singer 229), and we should.
Works Cited
* Hardin, Garret. “Living on a Lifeboat.” Contemporary Moral Problems. American Institute of Biological Sciences, 1974: 246-257.
* “Poverty.” Funk & Wagnall’s New Encyclopedia. 1992: 1-2.
* Quadrini, Vincenzo.; Ríos-Rull, José-Víctor. “Understanding the U.S. Distribution of Wealth.” http://newfirstsearch.oclc.org
* Federal Reserve Bank of Minneapolis Quarterly Review v. 21 no2. Spring. 1997: 22-36.
* Singer, Peter. “Rich and Poor.” Practical Ethics. 2nd ed. Cambridge: Cambridge University Press, 1993: 218-246.
* Speth, James Gustave. “The Plight of the Poor: The Unites States Must Increase Development Aid.” Foreign Affairs v. 78 no3. May/June. 1999: 1-3.
Throughout his essay, Singer argues that we must reject the common sense view of giving to charity. The common sense view of giving to charity is one that is supererogatory; it is not obligated for us
In Peter Singer’s “Famine, Affluence and Morality,” Singer makes three claims about moral duty; that avoidable suffering is bad, that it is our moral obligation to help others in need, and that we should help those in suffering regardless of their distance to us or if others are in the same position as we are to help. First, I will elaborate on Singer’s arguments for each of these positions. Next, I will discuss two objections to Singer’s position, one that he debates in his writings and another that I examine on my own, and Singer’s responses to those objections. Then I will examine why Singer’s rebuttals to the objections were successful.
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.
Peter Singer’s arguments in Animal Liberation have often been misunderstood. The most mutual, and important, misunderstanding among professional thinkers consists in the belief that the moral argument advanced by Animal Liberation is created on utilitarianism, besides not, as is in fact the situation, on the belief of no maleficence. Peter Singer’s Animal Liberation is surely one of the most persuasive, powerful and efficient works of applied integrities ever printed. Since the publication of the first edition in April 5, 1973, Singer’s work has been spoken, and its main theses enthusiastically argued by others. In the essay Singer’s tone was very rational and patient,
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.
Shafer-Landau, R. (2013) Ethical Theory: An Anthology (Second Edition). West Sussex: John Wiley & Sons, Inc.
Shafer-Landau, Russ. The Ethical Life: Fundamental Readings in Ethics and Moral Problems. New York: Oxford UP, 2010. Print.
Hardin presents “lifeboat ethics” which is a metaphor for the gaps between the rich and the poor. Imagine a lifeboat: only a fifty people can fit inside. The people in the boat are the rich while the surrounding sea represents the poor people. The poor being placed in the sea represents them drowning in poverty. About ten more people could possibly fit into the lifeboat, making the maximum capacity of the boat sixty, ignoring the safety factor
In the excerpt “Rich and Poor,” from Peter Singer’s book “Practical Ethics,” Singer critiques how he portrays the way we respond to both absolute poverty and absolute affluence. Before coming to this class, I have always believed that donating or giving something of your own to help someone else is a moral decision. After reading Peter Singer’s argument that we are obligated to assist extreme poverty, I remain with the same beliefs I previously had. I will argue that Singer’s argument is not convincing. I will demonstrate that there are important differences between being obligated to save a small child from drowning (in his Shallow Pond example) and being obligated to assist absolute poverty. These differences restrict his argument by analogy
Famine, Affluence, and Morality; Singer suggested, “we should prevent bad occurrences unless, to do so, we had to sacrifice something morally significant” (C&M, 827). However, different philosophers and writers have criticized his view and the general idea to help the poor.
Moral obligation is a controversial matter. We currently live in a “world of plenty”, however, the number of human beings dying or suffering from hunger, malnutrition or disease is staggering. In this essay, I am going to examine the arguments for and against moral obligation to helping the poor and starving, and in particular I will take into account Singer’s opinions on the matter.
Poverty is an undeniable problem in America. In 2014, 14.8 percent of the United States was in poverty (“Hunger and Poverty Fact Sheet”). There are more people in the United States than it seems that do not have their basic necessities. In an
Poverty is generally defined as a state of deprivation in well-being. The conventional perspective connects well-being basically to control over commodities, so the poor are individuals who do not have sufficient income or consumption to place them above some adequate bare minimum threshold (Lyman et al, 2004). Poverty is also tied to a particular type of consumption, for instance people may be considered health poor, house poor or food poor. The poverty dimensions can often be determined directly. For instance it can be measured by assessing malnutrition or levels of literacy (Alla...
Poverty is an issue dealt with throughout the world, but we are not all aware of its conditions. Poverty is a very serious problem around the world. Poverty is defined as the equality of poorness and impoverishment -- (the state of having little or no money and few or no material possessions). A question to ask ourselves is: “Should poverty be defined strictly in terms of monetary income, as opposed to some qualitative formula which takes into consideration styles of life as well as material possessions?” (Sheppard 13) Because there are so many different ways we can express the term poverty, maybe there should be a certain way we can determine poverty worldwide?
To begin, there are two main types of poverty in the world, non-income and income poverty (ZPRP). Non Income Poverty is when people may have money, but only a little to keep themselves alive (ZPRP). They don’t have the money to afford physical services and social events such as schooling, work, medicines, health care, sanitation, and transportation (ZPRP). The best way to condense the cause of non-income poverty is to make sure that individuals have access to inexpensive and exceptional social services, that they feel safe when in their homes and that they have family and friends to protect them when needed (ZPRP). Income poverty is when people are living on less than 1 dollar a day, which is far from the normal amount a family can survive on (ZPRP). They tend to not have fresh food and water, medicine, live in poor houses, sometimes no houses, and have dirty and ragged clothes (ZPRP). Just as there are many types of poverty, there are many effects to it to.