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Singer, P. (2009). America's shame. The Chronicle of Higher Education, 55(27), B6-B10. Retrieved from https://login.libproxy.edmc.edu/login?url=http://search.proquest.com.libproxy.edmc.edu/docview/214643086?accountid=34899 Reducing the number of people living in extreme poverty throughout the world is clearly one of the great moral challenges of our time. Although the issue is by no means absent from what we study and teach, as educators in the United States we appear to be falling short in the task of ensuring that our students are adequately informed about world poverty, its consequences, and the ways in which it can be reduced. Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have uncomfortable conclusions for our own lives? If we take seriously the idea that the value of a human life does not diminish when we cross national boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a broad re-envisioning of what we teach. We should not limit so important a topic to specialized courses on international development (valuable as they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and sociology. In political-science courses, we should ask why we pay so little attention to people living in poverty outside our borders. Psychology courses could take up the factors that limit our willingness to give to distant strangers. Engineers might increase the amount of class time they devote to how their skills can be applied to assist the world's poorest people. Medical schools could focus more on the global burden of disease and how it might be reduced, and law students should be prompted to think about an international legal regime that allows American oil companies to buy oil from dictators who pocket most of the proceeds. Programs could also be produced to help to educate the broader public. Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-related causes than died in any one year during World War II, how much should we be spending on the refinement of our artistic sensitivities and those of our students? I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at the University of Oxford. A few years earlier, such a question would not have been considered one for philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the meanings of words. The linguistic analysis that preoccupied philosophers was supposed to be ethically neutral. We would discuss whether the statement "You ought to return the book you borrowed" expressed an attitude or stated a fact, but not whether it was always obligatory to return a borrowed book -- let alone to give to the poor. The student mo.
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America's Shame Singer, Peter The Chronicle of Higher Education55.27 (Mar 13, 2009): B6-B10. Abstract (summary) The US has, for many years, been at or near the bottom of the list of industrialized countries in terms of the proportion of national income given as foreign aid. The ignorance of Americans about their nation's role in aiding the world's poorest people is widespread, and it has been shown in many surveys. Singer discusses the ethical obligations of citizens of developed countries to those living in extreme poverty. Full Text Reducing the number of people living in extreme poverty throughout the world is clearly one of the great moral challenges of our time. Although the issue is by no means absent from what we study and teach, as educators in the United States we appear to be falling short in the task of ensuring that our students are adequately informed about world poverty, its consequences, and the ways in which it can be reduced. Is it possible that some of the reluctance to deal with the topic stems from the fact that it may have uncomfortable conclusions for our own lives? If we take seriously the idea that the value of a human life does not diminish when we cross national boundaries, then we ought to be giving a much higher priority to reducing world poverty. I have in mind a broad re-envisioning of what we teach. We should not limit so important a topic to specialized courses on international development (valuable as they are). The issue should be prominent in anthropology, cultural studies, economics, ethics and sociology. In political-science courses, we should ask why we pay so little attention to people living in poverty outside our borders. Psychology courses could take up the factors that limit our willingness to give to distant strangers. Engineers might increase the amount of class time they devote to how their skills can be applied to assist the world's poorest people. Medical schools could focus more on the global burden of disease and how it might be reduced, and law students should be prompted to think about an international legal regime that allows American oil companies to buy oil from dictators who pocket most of the proceeds. Programs could also be produced to help to educate the broader public. Nor should we shy away from reconsidering our emphasis on teaching in fields that have timeless artistic and cultural value. It is legitimate to ask: In a situation in which more people die each year from poverty-related causes than died in any one year during World War II, how much should we be spending on the refinement of our artistic sensitivities and those of our students? I began to think about our obligations to the poor in 1971, when I was a graduate student in philosophy at the University of Oxford. A few years earlier, such a question would not have been considered one for philosophers to discuss. The prevailing view then was that the business of philosophy was to analyze the meanings of words. The ling.
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Bridging The Development Gap Intro
1.
Bridging the Development
Gap
2.
3.
4.
5.
6.
7.
8.
This is the
world as seen by Brandt in 1981. His team’s research showed a disparity between the rich north and the poor south. To what extent is this still an accurate portrayal of the state of the world today?
9.
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