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1971 essay by Peter Singer

"Famine, Affluence, and Morality" is an essay written by Peter Singer in 1971 and published in Philosophy & Public Affairs in 1972. It argues that affluent persons are morally obligated to donate far more resources to humanitarian causes than is considered normal in Western cultures. The essay was inspired by the starvation of Bangladesh Liberation War refugees, and uses their situation as an example, although Singer's argument is general in scope and not limited to the example of Bangladesh. The essay is anthologized widely as an example of Western ethical thinking.

Philosopher Gilbert Harman considered "Famine, Affluence, and Morality" to be one of the most famous articles in ethics. In 1981, philosopher James Rachels said of the article: "one felt intellectual interest in the argument, but also guilt for not having contributed more money to relieve starvation". A common criticism of Singer's essay is the demandingness objection. For example, the "supposed obligation" of Singer's essay has been criticised by John Arthur in 1982, by John Kekes in 2002, and by Kwame Anthony Appiah in 2006, and Singer's claim of a straight path from commonsense morality to great giving has also been disputed. Singer's article inspired the writing of Peter Unger's 1996 book Living High and Letting Die. In 2015, The New Republic noted the influence of Singer's essay on effective altruism. The "drowning child" analogy informs the title of the 2015 book Strangers Drowning by Larissa MacFarquhar, which documents the lives of various extreme altruists, some of whom were influenced by Singer's essay. In a review for the Financial Times upon the release of the 2016 book version of Singer's essay, Daniel Ben Ami argued that the key to eradicating poverty lies not only in charitable efforts but also in fostering a sense of agency among the impoverished. He gave the example of how China lifted millions out of poverty by transforming its economy, rather than being dependent on western aid and sympathy. He argued that people who wish to aid famine relief or poverty alleviation should have the freedom to do so. However, it is important to avoid perceiving the impoverished as mere passive beneficiaries of Western charity. Such a perspective should be resisted, as it overlooks their agency and potential to contribute actively to their own betterment.

"[N]either our distance from a preventable evil nor the number of other people who, in respect to that evil, are in the same situation as we are, lessens our obligation to mitigate or prevent that evil." "[I]f it is in our power to prevent something bad from happening, without thereby sacrificing anything of comparable moral importance, we ought, morally, to do it." This, according to Singer, is a qualified reassertion of the principle that governs his argument. "People do not feel in any way ashamed or guilty about spending money on new clothes or a new car instead of giving it to famine relief. (Indeed, the alternative does not occur to them.) This way of looking at the matter cannot be justified. When we buy new clothes not to keep ourselves warm but to look 'well dressed' we are not providing for any important need."