The Tuskegee Syphilis Study Term Paper Example | Topics and Well Written Essays - 1500 words

The Tuskegee Syphilis Study - Term Paper Example The study was based on the hypothesis that black and white people differed in their response to the disease. Before the study was initiated in 1928, the U.S Public Health Services (PHS) had already completed a study in Mississippi in which 25% of the participants who were all black had tested positive for the disease. The PHS intended to expand and continue the study in rural black population and set up a treatment program with aid from the Julius Rosenwald Fund. Though the study initially intended to improve the health of the African American population by providing doses of metals which was used to treat the disease during that period, the coming of the great depression drastically lowered the funds for the project. And it was then that the PHS decided to conduct a study based on the aforementioned hypothesis that racial variation plays a role in the effects of syphilis. The objective of the study was to compare the natural progression of syphilis in untreated poor African American s who were followed up for a period of 40 years with a healthy control population who were free of the disease. While the initial study was designed to last for a year and where participants with syphilis were given minimal treatment which would have definitely not cured them, the extended study examined men with untreated syphilis over the 40 year period and in case they died during that period their bodies autopsied to study the exact course of the infection (Angell, 1997; Sugarman, 2002).  

Communism Essay -- Communism Essays

â€Å"Communism†   Ã‚  Ã‚  Ã‚  Ã‚  What is Communism? Communism is the doctrine of the conditions of the liberation of the proletariat. It also can be defined as a conceptualized system of government in which resources and production facilities are the property of the entire society rather than individuals. In a communist society, labor is shared equally as well, and the benefits of labor are distributed according to need (Communism.4all 1). No one person shall be ranked higher than another and there is to be one person in charge of the society in a communism government. There are still to this day many countries that fall under the rule of communism and the ways they were transformed under communist rule is quite interesting. Just a few to mention are; Vietnam, Cuba, and China. China and Russia both went to great lengths to turn their countries into communist ones. Russia then became a non-communist country and is better for it. Communism is also looked at from a religious standpoint and the churc h has extremely strong views on it. Communism is not only a governmental system it is how people are forced to live their lives, good and the bad come with it. As I mentioned before, communism goes under the liberation of the proletariat. A proletariat is that class in society which lives entirely from the sale of its labor and does not draw profit from any kind of capital; whose weal and woe, whose life and death, whose sole existence depends on the demand for labor-hence, on the changing state of business, on the vagaries of unbridled competition. The proletariat or the class of Proletarians, is, in a word, the working class of the 19th century (Marxists 1). This is just one example of the ways of the Communist rule.   Ã‚  Ã‚  Ã‚  Ã‚  The Proletariat originated in the industrial revolution, which took place in England in the last half of the 18th century, and which has since been repeated in all the civilized countries in the world (Marxists 2). Before the industrial revolution began, devices such as the steam engine, spinning machines and a bunch of other mechanical devices were invented. These new and extremely expensive machines could only be purchased by the capitalists. Therefore, the machines were brought industry work into the hands of the capitalists and were worthless property to the workers. This meant that the capitalists had eve... ... governmental system. Majority of the people in the world would like to make their own decisions and not be told what to do from childhood. It is a system that does take away your freedoms and does not allow you to make your own decisions. United States on the other hand is just the opposite, in that you are allowed to protest, vote for what you believe in and have the basic freedoms of just about anything.  Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  There are only a few countries left in this world that are still under the rule of communism and I believe that once the rulers of those nations die off, the U.S. will have something to say about it. I do not believe that communism will survive very long because America has shown in the past and recently that when we do not like a way a country is doing something, we will come in and fix it. For example, we did not like the way Saddam Hussein was running things and going about his business, so we went in and took over. Why not do this to every country we don’t agree with from a political standpoint. So, all in all, communism will not be around much longer and democracy will become the governmental system of the world.

God’s Divine Justice in Dante’s ‘Inferno” Essay

â€Å"Midway through the journey of our life, I found/myself in a dark wood, for I had strayed/from the straight pathway to this tangled ground.† These famous lines from Dante’s Inferno signify the themes of religion and personal salvation in the poem. Often when one embarks on a journey of self-discovery, they travel to places which astound one by their strangeness. Expecting to see what is straightforward and acceptable, one is suddenly presented with exceptions. Just as such self-examiners might encounter their inner demons, so does Dante, both as a character and a writer, as he sets out to walk through his Inferno. The image of being lost in â€Å"dark woods† sets up a clear dichotomy between the supposed unenlightened ignorance that one endures due to a lack of faith in God and the clear radiance provided by God’s love. Dante uses contrasting symbols to indicate the character’s challenge. The â€Å"dark woods† embodies Dante’s fear, yet the â€Å"right road† symbolizes his confidence in God, ultimately revealing that Dante’s journey is to find the presence of God in a sinful world. However, the journey upon which Dante is embarking is not solely his, but rather that of every human being. Consistent with the views of his time, Dante believes that this journey is one that every individual must undertake, so as to understand their sins and find peace with God. This is an element with which modern readers can identify, as present society is conscious of an individual’s right to find peace within themselves and the universe. While there are many different religions and divine beings which are worshipped today, the medieval view of personal salvation and spiritual peace is still applicable to any of these variations. Dante’s journey throughout the Inferno also gives readers a glimpse into his own perception of what constitutes sin. It may be harder, however, for modern readers to agree with the punishment for certain sins, in light of liberal advances in society’s views and the constantly changing nature of moral and societal norms. The torments that sinners are subjected to in Dante’s Inferno may seem extreme to modern readers, however, throughout the poem it becomes clear that there is balance in God’s justice and each sinner suffers to a degree befitting the gravity of their sins. Dante’s journey to save his soul reveals a correspondence between a soul’s sin on Earth and the punishment received in Hell. A few examples are the Sullen, who choke on mud; the  Wrathful, who attack one another; and the Gluttonous, who are forced to eat excrement. This brings into light one of Dante’s main themes, the perfection of God’s justice, which is relevant throughout time. â€Å"THROUGH ME THE WAY TO SOULS IN ABOMINATION./JUSTICE MOVED MY GREAT MAKER IN MY DESIGN.† The inscription over the gates of Hell in Canto III explicitly states that God created Hell and its punishments through the motivation of justice. Hell exists to punish sin and the specific punishments awarded ar e suitable, as they testify to the divine perfection, which all sin violates. To modern readers, however, the torments that Dante and Virgil behold, on their journey through the circles of Hell, may seem harsh. For example, homosexuals must endure an eternity of walking on hot sand and those who charge interest on loans must sit beneath a rainy storm of fire. These, like many of the sins that Dante punishes in the Inferno, are socially acceptable and common in the present world. While many cultures do not accept homosexual relations, intolerance for this style of life has decreased dramatically in the past generation and by many, is no longer viewed as a sin against nature. Likewise, charging interest on loans is common in the commercialized business economies of the modern world. A modern reader would not deem the punishments received by these sinners as appropriate. However, it is important to realize that Dante is writing during a period of great religious influence and obedience to theological ideals. In addition, when the poem is viewed in its entirety, it becomes clear that the guiding principle behind these punishments is one of justice and balance. The poem progresses from minor sins to major ones, as the duo proceeds deeper into the fires of Hell and closer to Lucifer himself. While some readers may object to the placements of some sins, the damned souls that reside in the deepest part of Hell, the 9th Circle, are neither a medieval nor modern view, but in fact, timeless. Dante reserves the harshest punishments for those who have committed sins against those whom the sinner has special ties to, like family or friends. Despite the act, modern readers can agree that a traitor of this nature must be deservedly punished. Early on in Inferno, Dante presents tension between the objective impersonality of God’s justice and the human sympathy that the character of Dante feels for the souls that he sees around him. However, Dante is demonstrating that sinners receive punishment in divine proportion to their sin and to pity their suffering is  to demonstrate a lack of understanding. The reader must be wary of succumbing to the sympathy that Dante first shows towards some of the damned souls, as messengers from heaven show their lack of concern for the damned and eventually, Dante also becomes less inclined to pity the sinners, trusting the infinite wisdom of divine justice. It is assumed in Christian theology that God is divine and just and therefore, it is futile to question His judgments. Subsequently, it should be realized that Dante’s sympathy towards some of the characters in Hell is incorrect. Everything about God is just; it is only in the mortal world of sin and death that one finds injustice, which is the mark of Cain on humanity. Yet Dante’s treatment of some characters asks the reader to put aside their sins and admire their human traits. However, if the reader begins to feel sympathy for Francesca, it must be noted that she is a woman with the habit of blaming others for her own difficulties; Pier delle Vigne has totally abandoned his loyalty for God in favour of his powerful emperor; Ulysses is a character of great ego; and even Ugolino’s paternal feelings have a central concern for his own well-being. These characteristics may, however, elude the reader and thus, two figures from heaven descend into hell to remind Dante of his mission, indicating how the reader should perceive these sinners. Virgil tells Dante of Beatrice’s visit to Limbo, where she admits no compassion for the tribulations of the damned, she only wishes to return to Paradise as soon as possible. When an angel arrives to open the gates of Dis, which had been slammed in the face of Virgil, he makes it clear that he has no interest in the damned nor in Dante’s situation, he only wants to complete his task quickly and leave Hell. Despite these reminders, both the character of Dante and the reader fall victim to their human sympathy for many of the sinners in the earlier cantos. Throughout Canto III, Dante displays a great deal of sympathy for the souls he encounters; his depiction of Hell as a walled city conforms to medieval Catholic theology and exemplifies the religious awareness of the period. Upon passing through the gates of Hell, Dante hears innumerable cries of torment and suffering. Virgil explains that these cries emanate from the souls of those who lived their lives without making conscious moral choices  and thus, did not commit their lives to good or evil. Subsequently, the indifference of these souls have caused both Heaven and Hell to deny them entry. These souls now reside in the Ante-Inferno, within Hell yet not truly part of it, where they must chase constantly after a blank banner. The empty banner symbolizes their meaningless existence on earth. Flies and wasps continually bite them, and writhing worms consume the blood and tears that flow from them. The souls of the uncommitted are joined in this torment by the neutral angels — those who sided with neither God nor Satan in the war in Heaven. â€Å"That death had undone so many, I had not dreamed.† Like Dante, modern readers will also find it hard to accept the fate of these indecisive souls. It seems unfair that by not succumbing to either good or evil, they must still endure punishment in the afterlife. In this canto, Dante also describes Hell as being formed out of justice and also as a city: â€Å"THROUGH ME THE WAY TO THE CITY OF DESOLATION.† Historically, large cities had begun to play an increasingly important role in the social and economic life of Europe during Dante’s time. Particularly in Italy, where city-states such as Dante’s native Florence had become important bases of social organization. Dante portrays Hell as a city in large part because, to a thinker in the early fourteenth century, any substantial human population would have suggested a city. In religious terms, there are only two great â€Å"cities†: Heaven or Hell. While Heaven is a city of God, Hell is a city of Man; as the damned souls have succumbed to temptation and sin, preoccupied only with self-preservation and gain. This may be a more medieval idea, as cities were viewed as a source of evil and were enjoying a relatively new period of prosperity. However, crime in modern times is more prevalent in cities and thus, more citizens prefer to live in the suburbs. Even the structure of Hell represents a city. The outer limits are like the countryside, containing the indecisive souls. As Dante and Virgil progress through the outer circles, which can be seen as the suburbs, they encounter lesser sins. However, as they continue further into the depths of Hell and towards the city’s heart, the sins increase in gravity. Dante’s opinion of the sinners also begins to progress and become less sympathetic at this point. In Cantos XII and XIII, Dante continues to exhibit sympathy for some sinners, however appears to be becoming more cynical as he encounters many damned souls from Florence; the punishments in these cantos also reflect a rationale for appropriate degrees of anguish. In these cantos, Dante encounters souls who were violent towards others and themselves. The first group must stand in a pool of boiling blood. Going along with the theme of appropriate punishment as part of God’s justice, each of these souls is subjected to a different level of agony. The souls who only killed one person stand only with their legs in the boiling blood. However, the souls of tyrants, like Alexander, have even their heads submerged. Why must these souls stand in boiling blood and not water? It is because it was blood which they lusted after during life, causing them to be violent. In this portion of his journey, Dante does not display sympathy for the torment of these souls. â€Å"O senseless rage and blind cupidity/that in the short life stimulate us so/and in eternal one drench us wretchedly.† As opposed to the earlier cantos, Dante recognizes that the greed and anger of these souls during life are responsible for their punishment in Hell. In the next canto, Dante encounters those souls who were violent towards themselves by committing suicide. Their fate in afterlife is to suffer as trees; having discarded their bodies while on earth, these souls have been rendered unable to assume human form for the rest of eternity. To some modern readers, the punishment of souls who commit suicide may seem unnecessary, as these people must have already endured great suffering during life to commit such a sin. The punishment of violence, however, seems appropriate. Towards the end of Canto XIII, Dante learns from one tree-soul that his home city, Florence, constantly succumbs to conflict due to its abandonment of Mars as it patron saint, in favour of John the Baptist. â€Å"†¦The city that chose the Baptist to replace/ its ancient patron, who for all time to come/will therefore use his art to afflict our race.† Mars was the god of war and thus, Florence is persistently filled with feuding factions. Dante, however, tends to blame the state of Florence’s politics on certain influential leaders of his time. In Canto XXVII, Dante shows his intolerance for the political corruption in Florence, along with a more cynical and modern view, believing that moral dilemmas should be addressed using logic and not by blindly following a  religious figure, as Pope Boniface VII led da Montefeltro to Hell. The political and spiritual leaders in Florence are subjected to harsh punishments and viewed with great contempt by the character of Dante, due to the personal history of the author. Dante Alighieri was born in 1265 in Florence, Italy, to a family of moderate wealth that had a history of involvement in the complex Florentine political scene. Dante’s personal life and subsequent writing of The Divine Comedy were greatly influenced by the politics of the late 13th Century. The struggle for power in Florence between the church and state for authority was a conflict that existed throughout Europe. In Florence, these two loyalties were represented by the Guelph party, which supported the papacy , and the Ghibelline party, which supported imperial power. The last truly powerful Holy Roman Emperor, Frederick II, died in 1250, and by Dante’s time, the Guelphs were in power in Florence. However, the party had divided into two factions: the Whites (Dante’s party), who supported the independence of Florence from strict papal control, and the Blacks, who were willing to work with the pope in order to restore their power. Under the direction of Pope Boniface VIII, the Blacks gained control of Florence in 1301 and Dante, as a visible and influential leader of the Whites, was exiled within a year. In Canto XXVII, Dante encounters the damned soul of Guido da Montefeltro, who had been a member of the Ghibelline party but had undergone a spiritual conversion and entered a Franciscan monastery. However, he was subsequently persuaded to re-enter politics on the opposite side by Pope Boniface VIII. Boniface eventually asked da Montefeltro’s advice on how to capture a Ghibelline fortress and promised him absolution in advance, d espite the accuracy of any advice. However, upon his death, da Montefeltro was pulled into Hell by a devil who exclaimed: â€Å"†¦Because of the fraudulent counsel he presented./I’ve been at his hair since the instant of the wrong,/for no one can be absolved who has not repented†¦Ã¢â‚¬  It is impossible for a man to receive absolution before sinning, as absolution cannot precede repentance and repentance cannot precede the sin. At this point, Dante does not question the spiritual authority of the Christian Church. He does, however, show his contempt for Pope Boniface. Dante’s message from this encounter is that when Christians find themselves faced with moral dilemmas, they must use their reason rather than blindly follow the directions of a church  figure. Dante does not believe that the Church’s authority should overrule logic, especially given the Church’s frequent descents to corruption. This is an element of the Inferno which modern readers can greatly relate to. Presentl y, science and other logical studies dictate man’s knowledge of his world. It is also used more frequently in making decisions tha basic reliance on one’s religion, as was the case in medieval times. While the modern reader can relate to Dante’s insistence that logic dominate religion in certain matters, there are still many elements of Dante’s Hell which may trouble a modern audience. As aforementioned, many of the punishments may seem harsh and even unwarranted, given present social and moral norms. Another element of disagreement may be found with Dante’s depiction of Limbo. In Canto IV, Virgil and Dante descend into the First Circle of Hell, known as Limbo, which is inhabited by those souls who led virtuous lives but were not baptized or lived before the advent of Christianity. In a world where there are many different religions and belief systems that, for the most part, co-exist relatively harmoniously, the idea of punishing pagans seems unjust. If these souls were unaware of Christianity or chose not to follow this faith during life, then why should they be subjected to the same judgment as Christians? This is an example of the dominant Christian theme in the Inferno and one of the many reasons why modern readers may find it difficult to identify with Dante’s Hell. Consequently, the greatest challenge that Dante’s Inferno presents to modern readers is its lack of tolerance. This is due to the great influence that the Christian religion enjoyed during this period and the rigid outline of sins that existed in the Bible. The character of Dante is prepared to offer sympathy towards some souls, but is encouraged by heavenly messengers to show no compassion or tolerance for the sins of the damned. French philosopher, Voltaire, later would identify this flaw in the Christian faith: â€Å"Of all religions, Christianity is without a doubt the one that should inspire tolerance most, although, up to now, the Christians have been the most intolerant of all men.†

Poverty and Hunger - Free Essay Example

Sample details Pages: 7 Words: 2214 Downloads: 5 Date added: 2019/04/16 Category Society Essay Level High school Tags: Poverty Essay Did you like this example? The topic that I thought was important to discuss in this class was the issue of poverty and hunger. When this topic was one of the options, I immediately agreed to study this issue, along with three of my classmates, because it was a concern that I have had recently. There are two competing authors that my group members and I read and discussed thoroughly. Don’t waste time! Our writers will create an original "Poverty and Hunger" essay for you Create order Peter Singer and Jan Narveson wrote two articles about how individuals should think when it comes to providing money to people who are less fortunate, and whether it is an obligation or not to donate money. In this paper, I hope to discuss the two issues thoroughly, provide an ethical theory that we learned this semester that most correlate to this issue, and my closing remarks on this issue. I believe that virtue ethics closely aligns with my view on how we should go about providing financial support to health organizations. We ought to be able to donate as much as we feel fit without being pressured and obligated. Our hearts should donate on the basis of what the person feels is virtuous, not out of obligation or ones duty. The first author is Peter Singer, who wrote: The Singer Solution to World Poverty. The overall objective in this writing piece was to show how one spends their money on inessential things or pleasures that could be funneled towards relief agencies around the globe. Peter Singer is honing in on the idea that we have a moral duty to give funds to others people around the globe who are less fortunate instead of spending it on things that are not essential to our lives or health. (The Ethical Life). He seeks to further his argument by providing examples and hypotheticals, which we will help us understand his train of thought more clearly. Singer brings in philosopher Peter Unger, who wrote a book full of make-believe examples intended for us to think through whether people living on a comfortable salary not giving to people who are hungry, malnourished, or dying from easily treatable diseases are morally in the wrong. The one example that Peter Singer mentions a man named Bob, who owns an old Bugatti knows that in later years, it will be worth cashing in on to live comfortably. He is out for a little drive, and parks near a railway track. In an instant, he sees a runaway train, heading towards a stuck child on the track. Now, Bob happens to have a switch that could derail the train. But here is the catch: If he flips the switch, it will save the child but ultimately crash into his valuable, car. In this example, Bob decides against flipping the switch and allows the train to kill the child. This example is meant to correlate with how individuals have the opportunity to save children, but decide against it because the individuals do not personally know the people that are being affected by poverty and hunger, thus not sending money. Towards the end of his article, he begins to state that there is no limit to how much individuals should donate to organizations in need of providing food to the hungry. Here is the formula Mr. Singer provides: Whatever money youre not spending on luxuries, not necessities, should be given away. He wastes no time giving readers a sense of urgency that we are all Bob with a Bugatti, where we do not flip the switch. We are all in that situation. (The Ethical Life, pg. 236). The second article that directly contradicts the Singers article is Feeding the Hungry by Jan Narveson. The thesis of Narvesons article is that we are in no way obligated to feed the starving and it is entirely morally optional to provide assistance to those unfortunate ones. She brings about thoughts and examples that allow readers to discern the difference between the option of being moral and obligation towards the idea of being a good steward of finances towards the starving. One example she provides is if she locks an individual in a room, with no food, and does not allow you to leave, she has murdered you. She acknowledges the foulness of that act. But she completely does not understand some writers, such as James Rachels, who believes letting someone die is morally equivalent to killing them. Narveson believes that the difference between a deliberate wrong and a situation one has no control over is important to us in practice (The Ethical Life, pg. 240). Another important point Narveson makes is the clear distinction between justice and charity. In short, she contends that justice is where one is compelled to carry out something, and they must do it. It is forced. On the side of the debate, charity comes from the heart. You are taking on a role or cause because you deem it necessary to care for someone, out of the goodness of your heart. You are not forced here. In conclusion, she wraps up stating that we have the right to feed [the hungry] if we wish but we should never be forced to feed them. It is good on ones heart to have the compassion to feed the hungry, and recommended that you do take charge. Charitable offerings should be genuine and from your good spirit, otherwise, you feel like a slave reluctantly giving money to something that your heart is not 100% about. After summarizing the two points of view from the competing authors, I would like to take time to thoroughly discuss why I believe virtue ethics most closely relates to Narvesons article. The idea of not feeling obligated or reduced to a moral law on how and why we should give charitably to organizations and the starving fits my opinion on the matter well. In the next few parts of this paper, I would like to provide a concise, yet thorough definition of virtue ethics, why I believe it applies most closely to this issue, and offer potential arguments that might counter my viewpoints. Virtue ethics is defined as the following: emphasizes the role of ones character and virtues, and it not confined by a set duty or to act in a certain form to bring about good end results. It is grounded in the idea that one should look at the virtues itself, and go about acts or situations in that manner. Act as a virtuous person would act in your situation is something that virtue ethicists might offer to you in a potential situation. To say this as plainly as possible, this ethical theory aims at the core of your being. The virtues that are within your heart is natural and is developed over time. Your goal is to act virtuously over a broad spectrum of situations because it is essential to who you are. It is the virtues in his/her heart that will propel them to be virtuous, and not have any aim or agenda in any given situation. It is the character that will matter in situations given. Virtue ethics relates well with the article of Feeding the Hungry by Jan Narveson because she states that it not an obligation to give to the hungry that goes against your will. Virtue ethics does not demand or cling to an idea of duties, or the way one ought to act to be a good, moral person. Narveson argues that it is good to give to the those in hunger, but when one is forced to give against ones will, it is no longer virtuous (The Ethical Life). In some regards, one can make the conclusion that virtue ethics is a broad theory, due to the fact that it aims for individuals to be virtuous, and this may form over the course of ones lifetime. It is not contingent on a set of rules or formality. To offer my own personal remarks, I relate to this ethical theory most because I should not feel the burden from others dictating how I should donate a portion of my donations to an organization. The message of Peter Singer was quite compelling, and it allowed me to reflect on how I spend my money weekly. It definitely has made me more aware of how I could save money, and think about how I could donate money equivalent to two meals going out, or two cups of coffee, and funnel that towards UNICEF or a local charity. But overall, his argument was aiming to get us to donate a certain amount, based on an independent study he included in his article. I disagree with the idea that people who make $100,000 a year should donate almost two-thirds of their paycheck to organizations. He fails to include that a family of four should be taken into consideration, or a recent college student making that sort of income donate instead of paying off his student loan debts. I believe his way of thinkin g is little extreme and forcing. But in regards to Narvesons view, I should be able to act virtuously when I feel compelled to give money that week to someone in dire need. I should never feel pressured to donate because I would not be acting from my heart, but from someone telling me what to do. Another point that I mentioned earlier this essay was Narvesons argument about the difference between justice and charity. I wholeheartedly believe that if there was ever a situation where I caused a group to starve, I would feel obligated to provide food and financial assistance. I would admit that was a clear fault on my behalf. This is justice being served, due to the irresponsibility of my actions and lapse of judgment. But if there was an instance where hunger was a big issue in a neighboring state, I would not feel obligated to send money and/or food. I would, however, donate from the virtues of my heart, and donate whatever I possibly could to help those less fortunate. This would be considered charity because I am taking up the recommendation of being a servant to help a cause bigger than me. I have offered my view of why virtue ethics directly applies to Narvesons article, and why I agree with this interpretation. However, I should feel prepared to have someone deliver counter-arguments to my way of interpretation. The ethical theory that directly challenges the ethical theory I chose is deontology (based on the issue of this essay). In short, deontology is the ethical theory dealing with rules that discern right from wrong. It deals with one having to perform a duty or obligation in a given a situation. I hope to offer a few points and display arguments that may challenge my opinion. One might argue and use Singers article as an example to why one should feel inclined to donate to one of the health organizations listed in the article. When one is aware of a crisis in another country that has people suffering from an oppressive government regime, starving its people, one might offer an argument that other well-to-do countries should chime in on the situation and offer monetary relief and assistance. There are situations where one is called to act out of obligation to commit to a cause bigger than itself and should choose compassion and generosity over self-interest. One might refute my take on the fact that we should not be pressured to give against my will, but I do acknowledge the idea of feeling empathetic to donate rather than to withhold. To act on love and kindness than to cave into selfish desires. To look to ones left and right and see the pain, rather than turn a blind eye and act as nothing is taking place. I anticipate a remark from the other side of this debate that I should possess a duty to act and provide financial assistance to organizations and people suffering from hunger. I do not agree with scare tactics or constant criticism of the way I spend my income, but I will agree to reminders to perform a duty and donate time and money to support local food drives and make donations to organizations striving to provide for suffering hunger. I believe it is important to acknowledge viewpoints on the other side of the issue and to apply a few counter-arguments to strengthen ones position on the issue. As one conclude confidently, poverty and hunger is a complex issue, and there is no right or wrong answer about how one should give their resources to helping with this incredible cause. I believe that through the summarizing both articles, offering my take on the issue and the ethical theory that most correlates to my way viewing this matter, and the inclusion of anticipating remarks to my opinion, one might have a better understanding of this issue. I firmly believe that if one acts with love in his heart, that person will act with goodness and be charitable. I do not believe forcing someone to donate financially is the appropriate way to help with a cause, but a simple reminder would go a long way on how the conveyance of the message could help stir the hearts and minds on caring for those in hunger.