The Life You Can Save: Acting Now to End World Poverty
  • The Life You Can Save: Acting Now to End World Poverty
  • The Life You Can Save: Acting Now to End World Poverty

The Life You Can Save: Acting Now to End World Poverty

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by Peter Singer

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This is the right time to ask yourself: “What should I be doing to help?”

For the first time in history, it is now within our reach to eradicate world poverty and the suffering it brings. Yet around the world, a billion people struggle to live each day on less than many of us pay for bottled water. And though the number of deaths attributable to

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This is the right time to ask yourself: “What should I be doing to help?”

For the first time in history, it is now within our reach to eradicate world poverty and the suffering it brings. Yet around the world, a billion people struggle to live each day on less than many of us pay for bottled water. And though the number of deaths attributable to poverty worldwide has fallen dramatically in the past half-century, nearly ten million children still die unnecessarily each year. The people of the developed world face a profound choice: If we are not to turn our backs on a fifth of the world’s population, we must become part of the solution.

In The Life You Can Save, philosopher Peter Singer, named one of “The 100 Most Influential People in the World” by Time magazine, uses ethical arguments, provocative thought experiments, illuminating examples, and case studies of charitable giving to show that our current response to world poverty is not only insufficient but ethically indefensible.

Singer contends that we need to change our views of what is involved in living an ethical life. To help us play our part in bringing about that change, he offers a seven-point plan that mixes personal philanthropy (figuring how much to give and how best to give it), local activism (spreading the word in your community), and political awareness (contacting your representatives to ensure that your nation’s foreign aid is really directed to the world’s poorest people).

In The Life You Can Save, Singer makes the irrefutable argument that giving will make a huge difference in the lives of others, without diminishing the quality of our own. This book is an urgent call to action and a hopeful primer on the power of compassion, when mixed with rigorous investigation and careful reasoning, to lift others out of despair.

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Editorial Reviews

Publishers Weekly

Part plea, part manifesto, part handbook, this short and surprisingly compelling book sets out to answer two difficult questions: why people in affluent countries should donate money to fight global poverty and how much each should give. Singer (Animal Liberation) dismantles the justifications people make for not giving and highlights the successes of such efforts as microfinance in Bangladesh, GiveWell's charitable giving and the 50% League, where members donate more than half their wealth. Singer alternately cajoles and scolds: he pillories Microsoft cofounder Paul Allen, who has given less than his former partner, Bill Gates, and lives far more extravagantly: "His toys include a large collection of vintage military aircraft and a 413-foot oceangoing yacht called Octopus that cost him over $200 million and has a permanent crew of sixty." Singer contrasts Allen's immoderation with the work of Paul Farmer (a cofounder of the international social justice organization Partners in Health) and the cost of basic health services in Haiti ($3,500 per life saved), or malaria nets ($623-$2,367 per life saved). Singer doesn't ask readers to choose between asceticism and self-indulgence; his solution can be found in the middle, and it is reasonable and rewarding for all. (Mar.)

Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.
Kirkus Reviews
Controversial philosopher Singer (Bioethics/Princeton Univ.; The President of Good and Evil: The Ethics of George W. Bush, 2004, etc.) lays out the haves' moral obligation to the have-nots. The author's goal is to reduce, if not eliminate, extreme poverty in the world. He presents life-and-death situations that pose moral dilemmas, then leads the reader through arguments stemming logically from these dilemmas to arrive at the conclusion that it is morally wrong not to give aid to those suffering from lack of food, shelter and medical care. Subsequent chapters counter the arguments commonly made against giving aid, e.g., that philanthropy undermines real political change, and that giving food or money makes people dependent. Next Singer investigates the psychological factors that work against giving to the distant poor: parochialism, a sense of futility, diffusion of responsibility. He seeks to make readers think seriously about their obligations to the world's poor and to increase their charitable donations. To that end he considers what can be done to create a culture of giving. He examines the positive effects of specific actions by corporations, organizations and individuals, noting that a corporate nudge in the right direction can increase employees' philanthropy and that speaking openly about giving encourages others to do the same. To help prospective donators, Singer introduces GiveWell, which investigates the work of charities and ranks them by their effectiveness. Returning to his introductory question-what is one's moral obligation to others?-he answers that to save the lives of those in extreme poverty, people should give until it hurts. However, acknowledging that a morerealistic approach is needed, he proposes that for most Americans, five percent of their income is a reasonable starting point, with a sliding scale for the rich and super-rich. Persuasive arguments and disturbing statistics, laced with stories of some generous and selfish people. Author tour to Boston, New York, Washington, D.C., Chicago, San Francisco, Seattle

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Product Details

Random House Publishing Group
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5.78(w) x 8.42(h) x 0.85(d)

Read an Excerpt

Chapter 1
Saving a Child

On your way to work, you pass a small pond. On hot days, children sometimes play in the pond, which is only about knee-deep. The weather’s cool today, though, and the hour is early, so you are surprised to see a child splashing about in the pond. As you get closer, you see that it is a very young child, just a toddler, who is flailing about, unable to stay upright or walk out of the pond. You look for the parents or babysitter, but there is no one else around. The child is unable to keep his head above the water for more than a few seconds at a time. If you don’t wade in and pull him out, he seems likely to drown. Wading in is easy and safe, but you will ruin the new shoes you bought only a few days ago, and get your suit wet and muddy. By the time you hand the child over to someone responsible for him, and change your clothes, you’ll be late for work. What should you do?

I teach a course called Practical Ethics. When we start talking about global poverty, I ask my students what they think you should do in this situation. Predictably, they respond that you should save the child. “What about your shoes? And being late for work?” I ask them. They brush that aside. How could anyone consider a pair of shoes, or missing an hour or two at work, a good reason for not saving a child’s life?

In 2007, something resembling this hypothetical situation actually occurred near Manchester, England. Jordon Lyon, a ten-year-old boy, leaped into a pond after his stepsister Bethany slipped in. He struggled to support her but went under himself. Anglers managed to pull Bethany out, but by then Jordon could no longer be seen. They raised the alarm, and two auxiliary policemen soon arrived; they refused to enter the pond to find Jordon. He was later pulled out, but attempts at resuscitation failed. At the inquest on Jordon’s death, the policemen’s inaction was defended on the grounds that they had not been trained to deal with such situations. The mother responded: “If you’re walking down the street and you see a child drowning you automatically go in that water . . . You don’t have to be trained to jump in after a drowning child.”1

I think it’s safe to assume that most people would agree with the mother’s statement. But consider that, according to UNICEF, nearly 10 million children under five years old die each year from causes related to poverty. Here is just one case, described by a man in Ghana to a researcher from the World Bank:

Take the death of this small boy this morning, for example. The boy died of measles. We all know he could have been cured at the hospital. But the parents had no money and so the boy died a slow and painful death, not of measles but out of poverty.2

Think about something like that happening 27,000 times every day. Some children die because they don’t have enough to eat. More die, like that small boy in Ghana, from measles, malaria, diarrhea, and pneumonia, conditions that either don’t exist in developed nations, or, if they do, are almost never fatal. The children are vulnerable to these diseases because they have no safe drinking water, or no sanitation, and because when they do fall ill, their parents can’t afford any medical treatment. UNICEF, Oxfam, and many other organizations are working to reduce poverty and provide clean water and basic health care, and these efforts are reducing the toll. If the relief organizations had more money, they could do more, and more lives would be saved.

Now think about your own situation. By donating a relatively small amount of money, you could save a child’s life. Maybe it takes more than the amount needed to buy a pair of shoes—but we all spend money on things we don’t really need, whether on drinks, meals out, clothing, movies, concerts, vacations, new cars, or house renovation. Is it possible that by choosing to spend your money on such things rather than contributing to an aid agency, you are leaving a child to die, a child you could have saved?

Poverty Today

A few years ago, the World Bank asked researchers to listen to what the poor are saying. They were able to document the experiences of 60,000 women and men in seventy-three countries. Over and over, in different languages and on different continents, poor people said that poverty meant these things:

•You are short of food for all or part of the year, often eating only one meal per day, sometimes having to choose between stilling your child’s hunger or your own, and sometimes being able to do neither.

•You can’t save money. If a family member falls ill and you need money to see a doctor, or if the crop fails and you have nothing to eat, you have to borrow from a local moneylender and he will charge you so much interest at the debt continues to mount and you may never be free of it.

•You can’t afford to send your children to school, or if they do start school, you have to take them out again if the harvest is poor.

•You live in an unstable house, made with mud or thatch that you need to rebuild every two or three years, or after severe weather.

•You have no nearby source of safe drinking water. You have to carry your water a long way, and even then, it can make you ill unless you boil it.

But extreme poverty is not only a condition of unsatisfied material needs. It is often accompanied by a degrading state of powerlessness. Even in countries that are democracies and are relatively well governed, respondents to the World Bank survey described a range of situations in which they had to accept humiliation without protest. If someone takes what little you have, and you complain to the police, they may not listen to you. Nor will the law necessarily protect you from rape or sexual harassment. You have a pervading sense of shame and failure because you cannot provide for your children. Your poverty traps you, and you lose hope of ever escaping from a life of hard work for which, at the end, you will have nothing to show beyond bare survival.3

The World Bank defines extreme poverty as not having enough income to meet the most basic human needs for adequate food, water, shelter, clothing, sanitation, health care, and education. Many people are familiar with the statistic that one billion people are living on less than one dollar per day. That was the World Bank’s poverty line until 2008, when better data on international price comparisons enabled it to make a more accurate calculation of the amount people need to meet their basic needs. On the basis of this calculation, the World Bank set the poverty line at $1.25 per day. The number of people whose income puts them under this line is not 1 billion but 1.4 billion. That there are more people living in extreme poverty than we thought is, of course, bad news, but the news is not all bad. On the same basis, in 1981 there were 1.9 billion people living in extreme poverty. That was about four in every ten people on the planet, whereas now fewer than one in four are extremely poor.

South Asia is still the region with the largest number of people living in extreme poverty, a total of 600 million, including 455 million in India. Economic growth has, however, reduced the proportion of South Asians living in extreme poverty from 60 percent in 1981 to 42 percent in 2005. There are another 380 million extremely poor people in sub-Saharan Africa, where half the population is extremely poor—and that is the same percentage as in 1981. The most dramatic reduction in poverty has been in East Asia, although there are still more than 200 million extremely poor Chinese, and smaller numbers elsewhere in the region. The remaining extremely poor people are distributed around the world, in Latin America and the Caribbean, the Pacific, the Middle East, North Africa, Eastern Europe, and Central Asia.4

In response to the “$1.25 a day” figure, the thought may cross your mind that in many developing countries, it is possible to live much more cheaply than in the industrialized nations. Perhaps you have even done it yourself, backpacking around the world, living on less than you would have believed possible. So you may imagine that this level of poverty is less extreme than it would be if you had to live on that amount of money in the United States, or any industrialized nation. If such thoughts did occur to you, you should banish them now, because the World Bank has already made the adjustment in purchasing power: Its figures refer to the number of people existing on a daily total consumption of goods and services—whether earned or home-grown—comparable to the amount of goods and services that can be bought in the United States for $1.25.

In wealthy societies, most poverty is relative. People feel poor because many of the good things they see advertised on television are beyond their budget—but they do have a television. In the United States, 97 percent of those classified by the Census Bureau as poor own a color TV. Three quarters of them own a car. Three quarters of them have air conditioning. Three quarters of them have a VCR or DVD player. All have access to health care.5 I am not quoting these figures in order to deny that the poor in the United States face genuine difficulties. Nevertheless, for most, these difficulties are of a different order than those of the world’s poorest people. The 1.4 billion people living in extreme poverty are poor by an absolute standard tied to the most basic human needs. They are likely to be hungry for at least part of each year. Even if they can get enough food to fill their stomachs, they will probably be malnourished because their diet lacks essential nutrients. In children, malnutrition stunts growth and can cause permanent brain damage. The poor may not be able to afford to send their children to school. Even minimal health care services are usually beyond their means.

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