Millions and millions of people are dying from starvation and malnutrition while we in America are going about our daily lives only thinking of our self interest. Economic Justice affects not only its victims but those who are not suffering as well. There are two questions that concern us regarding Economic Justice: 1) are we obligated to work towards ending poverty worldwide and 2) if we are in fact obligated, what is the extent of our duty? There are two virtues that of charity and justice. The virtue of charity, which is the view of Singer, says that virtue requires us to seek what is best for others. In other words though we may be in a comfortable state of living and having the best for ourselves, we should also seek that best for others. Van Wyk on the other hand upholds the virtue of justice, which has to do with what people owe each other and respecting other's rights. With Van Wyk's view there is more of a cause and definite reason why we should help one another and end poverty. I will discuss then support VanWyk's view that we are obligated to helping those in poverty.
Van Wyk believes that we can be obligated to help those that are poverty stricken through positive and negative duties. Negative duties are those duties not to harm others, i.e. leaving someone alone, not doing anything to help someone, yet you are not harming them directly. Positive duties are those to benefit others, i.e. helping someone out. His argument from positive duty says it is morally wrong to not to attempt to provide another with the basic necessities of life when we have the ability to do so. Van Wyk's argument from negative duty fits more specifically to the Eggonian case, which says we have an obligation to aid those in need if past harm has been inflicted. 1) If a person, government, etc., has harmed another then that person is obligated to take corrective action in response to the past harms inflicted. Premise one is basically saying that if you or a country are responsible for the harm of someone or something else, then you are definitely obligated in rectifying the damage that you caused. He uses the Kantian duty not to harm as support for this premise. 2) In the cases of many poor countries, their deprivation is due (to some extent) to the past actions of these countries that are affluent today. Affluent, meaning having wealth or an abundance of a material. Many poor countries are poor just because of other countries’ need for greed and inconsideration in becoming more than stable but extremely wealthy. He gives the example of America’s use of energy at twice the rate of Western Europeans must raise energy prices for the poor. This all leads to the conclusion that 3) Today’s affluent countries are obligated to take corrective action in response to past harms inflicted i.e., relieving poverty in poor nations. Essentially, if a prosperous country has hurt another country to get to their point of prosperity then they are accountable for restoring that country. Van Wyk goes on to say that even individuals who played no role whatsoever in causing poverty in poor nations are obligated to make preparations if they possess wealth that resulted from activities which brought about poverty in other nations. He draws support from the analogy that if A stole B’s money yesterday and gave it to C today, C obviously has a duty to return it even though C didn’t steal it.
This argument fits specifically to the Eggonian case since the Eggonians discovered that they could capture the frazzles and keep them locked up in factories where they could produce eggs year round. Prior to this discover, Furesia was the home of these frazzles and they would travel to Eggonia to mate and lay their eggs. But since the Eggonians stripped Furesia of having anything to do with the harvesting and selling of the frazzles(their only natural resource), it eventually killed their economy while boosting the Eggonian economy. This is a direct example of Van Wyk’s argument from negative duty. Because the Eggonians became affluent as a direct result of harming Furesia, they are obligated to take the country out of their poverty stricken state into a stable one.
An objector to Van Wyk might respond by saying in some cases it may be morally justifiable to risk people’s lives. Therefore, we are not necessarily obligated to make reparations for past harms inflicted. For example, a case where a pedestrian was injured because we were speeding to get an ill person to the hospital. In this objection, it is justifiable to harm others for the betterment of someone else, but is that fair?
Van Wyk’s response would be a person who is speeding for a good reason is still responsible for anyone that is injured as a result of his speeding. This is consistent with Kant’s view since other wise the injured person would be being used as a means to some other end.
Van Wyk admits an objection to his argument from negative duty. He admits that in going by the 'Argument from Negative Duty,' it is difficult to tell what the extent of our obligation is. If we are in agreement with this argument, then it is unclear as to where our obligation ends. I feel that in the case of the Eggonians and Furesians, the country should at least be restored to it's previous state. In any case where one has done direct harm on another, they should be obligated to repair the damages that they made. Therefore, for those of us who contribute something to famine reliefe through our taxes, etc., we have no idea if we are obligated to give any more than we already do.
Van Wyk believes that we can be obligated to help those that are poverty stricken through positive and negative duties. Negative duties are those duties not to harm others, i.e. leaving someone alone, not doing anything to help someone, yet you are not harming them directly. Positive duties are those to benefit others, i.e. helping someone out. His argument from positive duty says it is morally wrong to not to attempt to provide another with the basic necessities of life when we have the ability to do so. Van Wyk's argument from negative duty fits more specifically to the Eggonian case, which says we have an obligation to aid those in need if past harm has been inflicted. 1) If a person, government, etc., has harmed another then that person is obligated to take corrective action in response to the past harms inflicted. Premise one is basically saying that if you or a country are responsible for the harm of someone or something else, then you are definitely obligated in rectifying the damage that you caused. He uses the Kantian duty not to harm as support for this premise. 2) In the cases of many poor countries, their deprivation is due (to some extent) to the past actions of these countries that are affluent today. Affluent, meaning having wealth or an abundance of a material. Many poor countries are poor just because of other countries’ need for greed and inconsideration in becoming more than stable but extremely wealthy. He gives the example of America’s use of energy at twice the rate of Western Europeans must raise energy prices for the poor. This all leads to the conclusion that 3) Today’s affluent countries are obligated to take corrective action in response to past harms inflicted i.e., relieving poverty in poor nations. Essentially, if a prosperous country has hurt another country to get to their point of prosperity then they are accountable for restoring that country. Van Wyk goes on to say that even individuals who played no role whatsoever in causing poverty in poor nations are obligated to make preparations if they possess wealth that resulted from activities which brought about poverty in other nations. He draws support from the analogy that if A stole B’s money yesterday and gave it to C today, C obviously has a duty to return it even though C didn’t steal it.
This argument fits specifically to the Eggonian case since the Eggonians discovered that they could capture the frazzles and keep them locked up in factories where they could produce eggs year round. Prior to this discover, Furesia was the home of these frazzles and they would travel to Eggonia to mate and lay their eggs. But since the Eggonians stripped Furesia of having anything to do with the harvesting and selling of the frazzles(their only natural resource), it eventually killed their economy while boosting the Eggonian economy. This is a direct example of Van Wyk’s argument from negative duty. Because the Eggonians became affluent as a direct result of harming Furesia, they are obligated to take the country out of their poverty stricken state into a stable one.
An objector to Van Wyk might respond by saying in some cases it may be morally justifiable to risk people’s lives. Therefore, we are not necessarily obligated to make reparations for past harms inflicted. For example, a case where a pedestrian was injured because we were speeding to get an ill person to the hospital. In this objection, it is justifiable to harm others for the betterment of someone else, but is that fair?
Van Wyk’s response would be a person who is speeding for a good reason is still responsible for anyone that is injured as a result of his speeding. This is consistent with Kant’s view since other wise the injured person would be being used as a means to some other end.
Van Wyk admits an objection to his argument from negative duty. He admits that in going by the 'Argument from Negative Duty,' it is difficult to tell what the extent of our obligation is. If we are in agreement with this argument, then it is unclear as to where our obligation ends. I feel that in the case of the Eggonians and Furesians, the country should at least be restored to it's previous state. In any case where one has done direct harm on another, they should be obligated to repair the damages that they made. Therefore, for those of us who contribute something to famine reliefe through our taxes, etc., we have no idea if we are obligated to give any more than we already do.
