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Given that there is a forceful case for thinking that the affluent are morally required to devote a substantial proportion of what they have to helping the poor, Garrett Cullity examines, refines and defends an argument of this form. He then identifies its limits.
As globalization has deepened worldwide economic integration, moral and political philosophers have become increasingly concerned to assess duties to help needy people in foreign countries. The essays in this volume present ideas on this important topic by authors who are leading figures in these debates. At issue are both the political responsibility of governments of affluent countries to relieve poverty abroad and the personal responsibility of individuals to assist the distant needy. The wide-ranging arguments shed light on global distributive justice, human rights and their implementation, the varieties of community and the obligations they generate, and the moral relevance of distance. This provocative volume will interest scholars in ethics, political philosophy, political theory, international law and development economics, as well as policy makers, aid agencies, and general readers interested in the moral dimensions of poverty and affluence.
One of the leading ethical thinkers of the modern age, Peter Singer has repeatedly been embroiled in controversy. Protesters in Germany closed down his lectures, mistakenly thinking he was advocating Nazi views on eugenics. Conservative publisher Steve Forbes withdrew generous donations to Princeton after Singer was appointed professor of bioethics. His belief that infanticide is sometimes morally justified has appalled people from all walks of life. Peter Singer Under Fire gives a platform to his critics on many contentious issues. Leaders of the disability rights group Not Dead Yet attack Singer’s views on disability and euthanasia. Economists criticize the effectiveness of his ideas for solving global poverty. Philosophers expose problems in Singer’s theory of utilitarianism and ethicists refute his position on abortion. Singer’s engaging “Intellectual Autobiography” explains how he came by his controversial views, while detailed replies to each critic reveal further surprising aspects of his unique outlook.
How much are we morally required to do to help people who are much worse off than us? On any credible moral outlook, other people's pressing need for assistance can ground moral requirements on us to help them—-requirements of beneficence. How far do those requirements extend? One way to think about this is by means of a simple analogy: an analogy between joining in efforts to help people at a distance and rescuing a needy person yourself, directly. Part I of Garrett Cullity's book examines this analogy. In some ways, the analogy is not only simple, but politically and metaphysically simplistic. However, it contains an important truth: we are morally required to help other people, indirectly as well as directly. But the number of needy people in the world is enormous, and their need is very great. Once we start to recognize requirements to help them, when is it morally acceptable to stop? Cullity answers this question in Part II. Examining the nature of beneficence, he argues that its requirements only make sense on the assumption that many of the interests we share in common-rich and poor alike-are interests it is not wrong to pursue.
According to consequentialism, we should always put our resources where they will do the most good. A small contribution to a reputable aid agency can save a child from a crippling illness. We should thus devote all our energies to charity work, as well as all our money, till we reach the point where our own basic needs, or ability to keep earning money, are in jeopardy. Such conclusions strike many people as absurd. Consequentialism seems unreasonably demanding, as it leaves the agentno room for her own projects or interests. Tim Mulgan examines consequentialist responses to this objection. A variety of previous consequentialist solutions are considered and found wanting, including rule consequentialism, the extremism of Shelly Kagan and Peter Singer, Michael Slote's satisficing consequentialism, and Samuel Scheffler's hybrid moral theory. The Demands of Consequentialism develops a new consequentialist theory, designed to be intuitively appealing, theoretically sound, andonly moderately demanding. Moral choices are first divided into distinct realms, primarily on the basis of their impact on the well-being of others. Each realm has its own characteristic features, and different moral realms are governed by different moral principles. The resulting theory incorporates elements of act consequentialism, rule consequentialism, and Scheffler's hybid theory. This original and highly readable account of the limits of consequentialism will be useful to anyone interested in understanding morality.
This book examines the arguments in favor of moral demands in contemporary ethical theory.
Lichtenberg argues for a practical and moral approach to reducing poverty, exploring concepts such as altruism, responding to criticisms of the effectiveness of aid, and asking whether and how the world's richer populations should assist. This book is for those interested in ethics, political theory, public policy and development studies.
Does recognition of the basic human right to subsistence imply that the needy are morally permitted to take and use other people’s property to get out of their plight? Should we respect the exercise of this right of necessity in a variety of scenarios – from street pickpocketing and petty theft to illegal squatting and encamping? In this concise and accessible book, Alejandra Mancilla addresses these complex and controversial moral questions. The book presents a historical account of the concept of the right of necessity—from the medieval writings of Christian canonists and theologians to seventeenth century natural law theory. The author then goes on to ground this right in a minimal conception of basic human rights, and proposes some necessary and jointly sufficient conditions for its exercise. She confronts the main objections that may be posed against this principle and ultimately concludes that the exercise of this right should be considered as a trigger to secure a minimum threshold of welfare provisions for everyone, everywhere.
A surprising and revealing look at how today’s elite view their wealth and place in society From TV’s “real housewives” to The Wolf of Wall Street, our popular culture portrays the wealthy as materialistic and entitled. But what do we really know about those who live on “easy street”? In this penetrating book, Rachel Sherman draws on rare in-depth interviews that she conducted with fifty affluent New Yorkers—from hedge fund financiers and artists to stay-at-home mothers—to examine their lifestyle choices and understanding of privilege. Sherman upends images of wealthy people as invested only in accruing social advantages for themselves and their children. Instead, these liberal elites, who believe in diversity and meritocracy, feel conflicted about their position in a highly unequal society. As the distance between rich and poor widens, Uneasy Street not only explores the lives of those at the top but also sheds light on how extreme inequality comes to seem ordinary and acceptable to the rest of us.
In What Money Can't Buy, renowned political philosopher Michael J. Sandel rethinks the role that markets and money should play in our society. Should we pay children to read books or to get good grades? Should we put a price on human life to decide how much pollution to allow? Is it ethical to pay people to test risky new drugs or to donate their organs? What about hiring mercenaries to fight our wars, outsourcing inmates to for-profit prisons, auctioning admission to elite universities, or selling citizenship to immigrants willing to pay? In his New York Times bestseller What Money Can't Buy, Michael J. Sandel takes up one of the biggest ethical questions of our time: Isn't there something wrong with a world in which everything is for sale? If so, how can we prevent market values from reaching into spheres of life where they don't belong? What are the moral limits of markets? Over recent decades, market values have crowded out nonmarket norms in almost every aspect of life. Without quite realizing it, Sandel argues, we have drifted from having a market economy to being a market society. In Justice, an international bestseller, Sandel showed himself to be a master at illuminating, with clarity and verve, the hard moral questions we confront in our everyday lives. Now, in What Money Can't Buy, he provokes a debate that's been missing in our market-driven age: What is the proper role of markets in a democratic society, and how can we protect the moral and civic goods that markets do not honor and money cannot buy?