Immanuel Kants Theory of Beneficence - Essay Example

Immanuel Kant’s Theory of Beneficence Introduction In ethical theory, beneficence applies to all forms of actions meant to promote the good of others or benefit them in one way or another. In this paper, I will discuss beneficence in light of Kant’s philosophical views. I will accomplish this mission by specifically discussing the motives of beneficence, the duty of beneficence under the formulas of Universal Law and Humanity, beneficence in relation to gratitude and sympathy, our duty, motives and extents in helping others. In addition, I will present my views regarding the plausibility of Kant’s theory on beneficence. The morally worthy motives for beneficence According to Immanuel Kant, a great philosopher, it is the duty of every person to be of help to other people according to their own means/abilities for the sake of the happiness of these people without expecting or hoping for anything thereby. Kant puts it that where one can, beneficence is a duty (Kant 53) and should be done without self interest or another motive of vanity. Instead, one should delight in it as far as it is their work or duty to do so. From this perspective, we can see that Kant’s approach to beneficence is that of good-willed actions and not actions stemming from natural sympathy. The Duty of Beneficence under the Formulas of Universal Law and Humanity We could choose to ignore others and let their lives take the shape dictated by fate like, for example, to be as miserable or as happy as heaven wills. However, many people who require assistance would suffer if we did this, and such an approach to life cannot qualify as a universal law. Kant (75) explains that such a law could outright conflict with the need for sympathy and love for others, and automatically rob people of any hope of help from others. Personal happiness is an end that all human beings have and thus should form the basis of actions toward others. As a principle of humanity, therefore, it is one’s duty to contribute to the happiness of others. The duty of beneficence and the related duties of gratitude and sympathy In this section, I discuss the relationship between beneficence, gratitude and sympathy as postulated by Kant. Kant (571) outlines three divisions of love namely beneficence, gratitude and sympathy. When we love others, we get satisfied by their happiness although this costs us nothing. Although we cannot pay back for all kindness, we should not run away from our obligation to gratitude. Even without an act, the benefactor is entitled to a heartfelt benevolence. Kant notes that we should actively sympathize with the fate of others, for example, by seeking out and helping the poor and the sick instead of sympathizing with them while avoiding the residences of very poor people or shunning sickrooms (Kant 575). Explanation and assessment of Kant’s theory of our duty to help others As we can see, all the above discussions point toward the performance of acts that benefit other people and which promote their happiness as a duty and not as a mere result of being naturally sympathetic. Kant acknowledges that such actions of mercy, charity and kindness could be done out of sheer sympathy. He also acknowledges that such actions are honorable and deserve encouragement and praise. However, they do not deserve esteem (Kant 53). Kant’s theory in relation to our duty to help others also stresses the importance of being practical when sympathizing with others. In his view, Kant acknowledges that it is not bad to be sympathetic. However, he stresses that this should also be done as a duty. Kant’s view of beneficence is also based on the principle of fairness. A summary of Kant’s theory of our duty to help others is making the happiness of others our own end and pursuing it. Reasons and Motives for Helping Others From the above discussions, it is clear that Kant expects us to help others because they are suffering and we should do this as a duty. It should be done without self-seeking motives. We should also help others because if we found ourselves in a state of need, we would expect others to help us. Role of Sympathetic Feeling Although Kant does not advocate for the idea of helping others out of sympathy, sympathetic feeling has a role in beneficence. According to Kant, sympathetic feeling helps us to become receptive to the feelings other people such as their joy and sadness. This way, they form the foundations for our actions of kindness and humanity towards them. For example, it is only when we become sympathetic to the poor that can we be drawn to visit them and help them acquire the basic commodities of life. Similarly, we can only visit the sick, the refugees, street families and inmates if we are sympathetic with their lives. The duty of beneficence has its limits. Kant’s theory regarding our duty to help others stresses the importance of being practical when sympathizing with others. It is not bad to be sympathetic. However, Kant stresses that this should also be done as a duty. In such a case, we should make our sympathy beneficial to others by taking measures in response to their fates, which we sympathize with like sickness or lack of basic needs in life. Extent of the Duty to Help According to Kant, all who have the means to make their wishes for others practical should be beneficent to them (Kant 571). In other words, beneficence should be offered by those who have the means. This means that one should help others according to the capacity they have. For example, those who have the power to help others acquire justice should do so, those who can give them money should similarly do so, and those who can help them through other charity works should not withhold their help. This also implies that there is no specific limit to the kind and amount of help that we can offer to other people. Instead, it should be according to our ability and also in line with their needs. At the same time, the acts of kindness and humanity should be given to the needy alone and not to the general masses. Giving Impartially without Distinction Although Kant advocates for impartiality when helping others, he does not blurr the distinction between family members in need and people in other countries whose need for help may be greater. Kant suggests that we respond to the needs of people who are in need but as much as it is our duty to help them, it is not their right. On the other hand, our family members are, or could be, rightfully entitled to our help and this means that their needs are a priority just as our own needs. We should hence serve their (family members’) needs before considering the needs of other people. For example, it is the right of a child to demand food, clothing, shelter and school fees from their father. Is Kant’s View of Beneficence Plausible? In my opinion, Kant’s view of beneficence is plausible. His view of beneficence promotes the offering of acts of kindness, humanity and charity as a duty to fellow mankind who are in need without basing these actions on any inclinations. When offered as a duty, the one offering these actions should not do so with the motive of gaining something out of it. Only actions done out of such an attitude can be said to be moral and ethical. Helping others from such an approach is also important in avoiding acts of discrimination when helping the needy. For example, a white or black person will help a black or white person in need without regard to their racial differences. In addition, this view makes people to act as they would expect to be treated if they were in the same situation. Conclusion Kant’s theory in relation to beneficence outlines our duty in helping others. The theory also points out the reasons, motives and extents to which we should help those in need. While it is possible for each person to be solely concerned of their own happiness and dare not mind about others, Kant notes that this is against the universal law of morality and humanity. Not only would humanity suffer if no one contributed toward the happiness of others but also if those helping others drew something from what they offered. Kant further notes that we should make the happiness of others be our desire. In Kant’s view, it is our unconditional duty to use sympathy as a tool for promoting rational and active benevolence through the will to share in the feelings of others, and not merely being receptive. Kant also believes that actions done in pursuit of esteem are devoid of moral content since they are done with inclinations instead of being done in respect of duty. From this view, we realize that it is only morally ethical if beneficence is offered as a duty and not out of natural sympathy. Beneficence as a duty will ensure that all people benefit equally from our acts of kindness. Another importance of approaching beneficence from such a view is that it is sustainable and more reliable. First, it is done without self-interest, meaning that those who do good to others know that they are doing it for free. In this respect, we should make our sympathy beneficial to those we sympathize with by taking measures in response to their fates. In addition, beneficence should be offered according to one’s ability. In other words, we should focus on using the means that we have to make others happy while prioritizing our help with respect to family and people close to us. In the discussion above, I have discussed Kant’s view of beneficence. I have specifically discussed the kind of help people should be accorded, the extent to which they should be helped, the reasons and motives behind such actions in respect of Kant’s beneficence theory. Furthermore, I have linked Kant’s view in relation to helping others to the universal law and humanity. Works Cited Kant Immanuel. The Metaphysics of Morals. Cambridge. Cambridge University Press. 1996. Read More