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Essay on need for Justice Humanity and Prudence in in Public Policy
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Justice, humanity, and prudence
In this 21 st^ centaury the disparity between Rich and Poor is increasing
rapidly all around the world. The rapid industrialization along with Capitalism has to be credited for this disparity. The Governments policy backed by Justice, Humanity and Prudence should be formulated so as to decrease this disparity.
Justice
The eradication of world-wide extreme poverty is regarded as being a matter of global justice. Pogge, an influential theorist states that extreme poverty is primarily a consequence of a biased trading system and abuses of power, economic and military, that skew the global economic system to the advantage of the better- off and causing disadvantage to poor. The institutions of international and domestic trade are controlled by the rich for their own benefit in a way that is disproportional and therefore unfair. He states that poverty is the result of human institutions and collective choices therefore we should not, think of our individual donations and initiatives as helping the poor, but as protecting them from the effects of global rules whose injustice benefits the rich and it’s their responsibility.
He states that there is morally difference between harming and not preventing harm, between killing and letting die and so those persons who benefitted and benefitting by these institutions should rectify the harm they have caused by redistributing the resources to a situation that would have been the outcome of fair trade, fair politics, and fair educational opportunities. He states this rectification is their Duty.
He states that there are also disadvantages by associating poverty relief and remedial justice as all extreme poverty need not be laid at the door of exploitation or unfairness.
Humanity
Global poverty is seen as an intolerable situation experienced by those who are poor rather than as an injustice arising out of the actions of the better-off. Poverty is morally unacceptable directly because of the suffering that it involves. It is the experiences of those in extreme poverty that founds the
moral obligations to improve their situation. The misery of hunger, malnutrition, ill health, and premature death that goes with the lives of those who lack the basic means of subsistence is the prime issue at stake.
The human pleasures and pains have great moral significance and that the relief to the suffering should be prioritized over the promotion of pleasure. According to Peter Singer’s Principles of assistance the moral duty to assist arises from the combination of severe need on the one hand and the ability to assist on the other.
One of the criticism about humanity as a moral principle is that it is too demanding to the extent of divesting the wealth of well-off making themselves as poor. In practice, this can be met by Redistributive schemes that involve well-off contributing only what they would be expected to contribute if everyone contributed their share. However, this seems a rather ad hoc and irrational response to a profound moral challenge. This leads to the addition of an element of prudence to moral foundations of policy formation in dealing with issues such as global poverty.
Prudence
As justice and humanity both overlap and diverge with respect to policy development, an element of prudence should be added to the moral sources on which we draw in relation to global poverty eradication.
Basically Prudence points in the direction of rationality ultimately sustainability, at least in respect to long-term rationality. According to Aristotle Prudence is the exercise of wisdom, so is essential to the achievement of the human good. This analysis, takes prudence to be a virtue alongside justice and beneficence. It can be argued that, on a longer-term view, most people, or at least their families, will benefit one way or another in a material way from eliminating or reducing extreme poverty. Prudence is generally regarded as no more than being careful when your interests are at stake and having practical regard to your own future well-being. A skill it may be, requiring means—end rationality, self-control, and reflection on ones priority goals. Such skills may be virtuous in a non-moral sense, but there would seem to be no element of moral good and bad or moral praise and blame involved. Prudence is seen as a policy virtue because it’s an essential precondition for being morally useful where consequences, good and bad, are involved. This is particularly so when we are involved in working out the