Healthcare: Right or Privilege - Research Paper Example

?Anthropology In the retrospect of moral rights, Humans have evolved with three common labels; Natural Rights, Human Rightsand the rights of the man. Inception of moral history is based on transitional phases of these labels with subtle changes in the concept. Natural Rights emanated from enlightenment philosophers like John Locke. He along with others believed that rights of the man coincide with natural system. Rights of the man brimmed up during the French revolution which characterizes that the man is rational and has the prime and universal moral considerations as bestowed upon him by God. Following the footsteps of political philosophers Montesquieu and Rousseau who were of the view that man has equal rights, toppled the kingdoms, and created democratic system coherent with populace will. Human right is relatively a new term coined by UN charter. The term envisions rights as an integral part of human dignity which can affect the moral chastity. All aforementioned terms are associated with human being and are anthropocentric in their approach. Natural rights and rights of the man are deemed negative in their approach as they presents vague notion of natural law and overlooks chauvinism respectively. The term human rights has wide acceptance and is vigorously used by numerous rights theorists and philosophers. Health care is believed to be a right in some societies and is deemed as a privilege in others. The societies of the developing countries are facing the dilemma because of the inept resources, infrastructure and professionals. As Health comes after food and shelter, therefore prime objective is food and shelter. The developing countries are found to be reactive rather than proactive. They are spending more on the health problems originating as result of various other problems like sanitation and pollution. Poverty ridden states lack the ability to provide adequate health care facilities. Also, the lack of awareness and education level of individuals in developing countries adds to the burden. The revenue generation systems of the developing countries lack enough resources to suffice the smooth functioning of the country. Societies believe that adequate health facilities are their rights even if they are not contributing to the progress and strengthening of the country. They have no second thoughts when it comes to health as a right or privilege. The more deprived believe health care is their right, whereas the capable and with suffice resources do not think so. With more awareness and education, the level of living standards of individuals increases. So they can easily make choices about approaching local health care facilities or going abroad. Poor or those who cannot manage high cost of overseas health care have to rely on local facilities. This creates a gulf of discontent and mistrust among societies. Developed nations on the other hand believe that health care is the privilege of individuals rather than the basic right. They believe that every individual have to pay for their effective treatment. The basic definition of natural rights is violated when the government tries to redistribute the wealth in the name of utilitarianism, compassion and some common good for all. By doing so the autonomy and basic rights of individuals are infringed. So doctors working for free and blue collar paying for those who can’t help themselves deprives them of their right to do anything that does not endangers or violates others rights. Utilitarianism is a doctrine which accepts as the greatest happiness principle as the foundation of morals. If actions promote happiness they are right and are deemed wrong if considered otherwise. Utilitarianism is a widely accepted principle when it comes to the health care facilities in the developed countries. Normally, the health policy based on utilitarianism would reflect that greater people should benefit from greater goods as Mack (2004) discussed. Societies feel obligated to preventing and treating ailment so as to have greater benefits when compared to the provision of health care system or perhaps the cost incurred by societies in case of no health care systems. Since many positive rights are quite expensive therefore the cost benefit analysis of the system to be installed must be given due importance. With utilitarian system in place the few can cause the happiness of many. Societies can bridge the gaps between the rich and poor. Individuals can feel safe and secure. Once they have sound health they can easily contribute to their family, relationships, society and country at large. As the system would support and promote the greatest good to the greatest number of the people the equality in the society prevails. The wealth distribution of the society becomes effective and justice prevails. People don’t feel deprived and finds themselves equally and effectively addressing their routine problems. The well being of the citizens is enhanced. Citizens tend to have equal share and say in their selection of choices. They tend to have ability to participate effectively in the development process as found by Amartyasen (1987). An example for utility concept as quoted by J. Fletcher (1976), p.105, Slightly wounded are preferred first by Frontline paramedics in the heat of battle than critically wounded as it would be more appropriate to effectively spent limited resources on five lightly wounded soldiers who will return to combat, rather than hospitalizing one who will never fight again. Similar footsteps are followed in case of nuclear debacle, the greatest good for the greatest number means opting for those who have more chance of survival. Utilitarianism either in the form of act or rule provides premise for the society. The rule utilitarianism however takes into account the beneficiary through most fair and just means. For instance it may consider the person suffering from ailment rather than curing and healing person with criminal mind. The act utilitarianism would weigh them equally. Deontology constitutes that individuals adhere to their obligation amid ethical dilemma. In context of health the theory entails that if a person is in malady, it is the duty and obligation of the other to appease him as found by Lee Archie, J. G. (2003). This creates harmony among individuals and sense of ownerships. For e.g.: an elder brother is obligated to hold his sisters hand while crossing the road. Similarly if a person’s neighbor is sick and needs help, one should not shy away from this kind gesture. Helping him without any hidden agendas would certainly benefit him in the long run and draws more affiliation among them. Similarly, if a male of the house can’t find appropriate means to meet the ends for his family, the other members are obligated to help him out and reflect of responsibility and respect to the male of the house. The health care system based deontology would suffice the needs of every individual. The society would be free from any tumultuous notions and Individuals can collectively participate in the development of the society. Inception of this world has been quite unique. There are various classes, sects, and origins of people. Deontology is beyond above such discriminations and accentuates the obligation of a person towards others. ‘Supererogation’ who exceeds beyond their duties and obligations also fall among the realms of deontology. Volunteers, philanthropists could fall into this category. Serving the human or bringing upon a change at the expense of their life. Such individuals reshape the normative of the society for the betterment of it and world. Virtue ethics scrutinize the person based upon character rather than action which may deviate from a normal routine behavior as found by Lee Archie, J. G. (2003). The character which a person has held for better part of his life is more reliable than an abrupt action which could have evoked due to certain circumstances. In the context of human health, a person fallen sick due to some incident or acquires natural ailment is as worthy of medical treatment as a person who deliberately brings upon demise for themselves and family members by following illicit and immoral acts. Individuals who contribute to the welfare of the state lack awareness about the use of their money for the needy or habitual person as it is quite impossible to keep track of it. So if a person has fallen sick due to an overdose of alcohol is ought to have the same treatment as that of a person suffering from liver cirrhosis due to extensive alcohol use. Such observations can also be inferred from a family system as well. With a strong social values, when a sibling or any individual in the family is found doing immoral thing does not bring severe consequences due to the established relations of their family, unless he or she has broken the law. Acceptance of virtue ethics by individuals who contribute to the welfare of the state creates conducive environment for the sharing of trust and wealth. The government acts as a mediator to facilitate the needy and habitual by concurrently addressing the issues of acute and chronic preferences. Sometime those who have the tendency to exonerate themselves of illicit acts lacks the resources to do so would certainly find the welfare of the state to provide premise in the long run. Those who suddenly end up in hospitals due to slightest of their mistakes would also equally benefit from the welfare system in place. So by virtue of ethics the vague and obscure image of the welfare systems running on the taxes of certain individuals is quite clear and unambiguous for the contributors of the system. This creates sense of responsibility and obligation towards others who might feel suffered as a result natural calamity or demise by their own acts. The perspective of relativism establishes that truth and moral values are not absolute but relative terms, University, l. (n.d.). It might be possible that some societies consider drinking alcohol at the age of 18, some might allow at the age of 21 and some might not allow entirely. So the moral obligations one feels in developed countries might be entirely the opposite of the one in developing countries. Western countries have old houses while this concept is not yet popular in developing countries. West has given due diligence to the old and disable in every aspect. While the less developed are striving for it. In less developed countries younger are believed to offer their seat to elders out of respect in public transports or anywhere else. Similarly the religion has considerable rule to play in establishing the norms of the society. Religion provides premise for the effective growth of moral values and strengthening of the society. Cultures have evolved based on the religions. Moral values can be easily traced back to religion of individuals. The health care systems in some societies might be believed as the innate right of people. For that matter governments have established accordingly to facilitate the needy while utilizing the support in the form various revenue generations from certain individuals. But it should not be thought all individuals will comply by it willfully. There might be difference in opinion as well but the systems intact takes into account such possibilities of perceived unjust and mistrust. In striving and struggling societies of the third world the moral values endorse the protection of rights by others but lacks the resources and capacity do so. Therefore according to relativism the concept of human health as right might not be accepted widely across societies. Emotivism based on logical positivism states that moral array is neither true nor false as it lacks the verification subject to cognition. They are significant only as they express moral emotions (for example, the emotions of the speaker). It also states that a question can either be true or false simultaneously or can be right at one time and wrong at other. Later on in addition to expression of emotion, Emotivism also expressed that feeling of the speakers may try to affect the listeners. (BBC,n.d) Emotivism is sometimes referred as boo/hurrah theory in which bad things are booed for e.g. poverty and illness, but hurrah to the good things e.g. giving to charity, this is pretty much the idea behind the theory of Emotivism. So, in the context of health a person suffering from an ailment can associate with a hiss due to his apparent condition. This would simply imply that an individual is simply feeling bad about the other, unaware of the reason behind the current condition of poor or ill. Similarly helping others and being philanthropist or volunteer vows for ‘Hurrah’. The impression indicates the satisfaction of an individual while appropriately addressing the needs of others. Ethical Egoism implies that all act in accordance to their own self interest. It can be classified into personal (I should act from motive of my own self interest), individual (all persons must serve my self interest) and universal (all persons should pursue their own self interests completely) ethical egoism. Rainbow, C. (n.d.). Helping and assisting others is fairly paramount to ethical egoism. But in various contexts individuals come across to their egocentric attitude of doing things for themselves. Also, there might be a belief that all persons strive to work others self interest and every individual should follow his/her self interest. Societies have always made progress when people have worked for their as well as others interest. Individuals striving for their own interest would create unjust and anarchy in the society subsequently deteriorating and harrowing the society. As man is a social animal and needs to live and thrive in a society so the universal ethical egoism is also improbable. Human right to health is innate. Societies emerged and evolved with time have made progress while working in collaboration. None has thrived alone or isolated. Humans work in tandem for their progress and development. They have various common needs that are sometimes basic and privileged. Life security, food, shelter, adequate and clean water supply, education and health are some the fundamental rights of the individuals. These need to be provided by the state in order to have successful and thriving societies. With the provision of such rights states empower their people to participate effectively in development process. Helping others beyond any incentive is the key to success and satisfaction. Various religions also preach the same. A hungry, distressed or suffering a malady is ought to be helped and it is the obligation of the well off person to pacify his neighbor. In some cases, individuals are carried away by their ego when they see people smoking in spite of their health; people have oily food while having heart disease, unsafe sex in spite of clear understanding of consequences, irrelevant to safety while driving a car or a motorbike. They might be harmful from an individual point of view but there may be some logical and cognitive reasons behind such deeds which may not have been conveyed appropriately to the person contributing to the welfare state. Serving humanity in context to utilitarianism, deontology and virtue ethics while keeping at bay the ethical egoism, Emotivism and relativism should ought to be the way forward. Works Cited BBC. (n.d.). Ethics guide: Emotivism. Retrieved April 19, 2012, from http://www.bbc.co.uk/ethics/introduction/emotivism_1.shtml Lee Archie, J. G. (2003). Introduction to Ethical Studies. New york: Open source Reader. Mack, D. P. (2004). Utilitarian Ethics in Healthcare. International Journal of The Computer, the Internet and Management , 63-72. Rainbow, C. (n.d.). Descriptions of Ethical Theories and Principles. Retrieved April 19, 2012, from http://www.bio.davidson.edu/people/kabernd/indep/carainbow/Theories.htm Sen, A. (1987). Ethics and Economics. Victoria: Blackwell. University, l. (n.d.). philosophy.lander.edu . Retrieved April 19, 2012, from http://philosophy.lander.edu/ethics/ethical_ego.html Joseph Fletcher, Ethics and Health Care Delivery: Computers and Distributive Justice, In: R. Veatch and R. Branson (eds.) Ethics and Health Policy, (Cambridge: Ballinger Publishing Co., 1976) p. 105 Read More