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	<title>Comments on: How much &#8220;right&#8221; to education?</title>
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	<link>http://www.cuca.org.uk/2008/05/19/how-much-right-to-education/</link>
	<description>The largest, most active political society in Cambridge University</description>
	<pubDate>Wed, 07 Jan 2009 12:32:34 +0000</pubDate>
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		<title>By: Hugo Hadlow</title>
		<link>http://www.cuca.org.uk/2008/05/19/how-much-right-to-education/#comment-64</link>
		<dc:creator>Hugo Hadlow</dc:creator>
		<pubDate>Sat, 13 Sep 2008 22:25:06 +0000</pubDate>
		<guid isPermaLink="false">http://www.cuca.org.uk/?p=121#comment-64</guid>
		<description>"I would suggest that people ... have a moral obligation to save someone else's life whenever possible, regardless of the cost."
Even if the cost is more lives? 

"it could indeed mean that we spend the entire NHS bill on one patient, and then two months later have no money for the next patients. In my view this is entirely consistent and moral"
Something is deeply wrong with your theory of morality.</description>
		<content:encoded><![CDATA[<p>&#8220;I would suggest that people &#8230; have a moral obligation to save someone else&#8217;s life whenever possible, regardless of the cost.&#8221;<br />
Even if the cost is more lives? </p>
<p>&#8220;it could indeed mean that we spend the entire NHS bill on one patient, and then two months later have no money for the next patients. In my view this is entirely consistent and moral&#8221;<br />
Something is deeply wrong with your theory of morality.</p>
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		<title>By: Gavin Rice</title>
		<link>http://www.cuca.org.uk/2008/05/19/how-much-right-to-education/#comment-56</link>
		<dc:creator>Gavin Rice</dc:creator>
		<pubDate>Wed, 03 Sep 2008 01:14:09 +0000</pubDate>
		<guid isPermaLink="false">http://www.cuca.org.uk/?p=121#comment-56</guid>
		<description>I think your point about drugs not existing 50 years ago is a little off the point, as obviously if one defined a right to life as "the right to have one's life saved by all means possible" (i.e. read possible AT THIS POINT IN TIME) then it isn't problematic at all.

Personally I believe that we should talk less about rights and more about moral obligations, as a "right" basically means a statement of "ought to have something done to you by someone else", which in reality is an obligation relating to other people, not the the object of the action. So, I would suggest that people (not "society", which is a useless abstraction), have a moral obligation to save someone else's life whenever possible, regardless of the cost. Since this can only be applicable on a case-by-case basis, it could indeed mean that we spend the entire NHS bill on one patient, and then two months later have no money for the next patients. In my view this is entirely consistent and moral, since there is absolutely no way that humans can make the decision of how much we ought to help each person, and how best to divide our resources for health.

On the issue of education, I wouldn't really suggest that anyone has a "right" to an education, since medieval peasants simply worked the land for a living and there is nothing immoral about that situation - they weren't having their "rights" violated. However, I would suggest that spending money on education, whether it's basic arithmetic or medieval art history, is intrinsically desirible, if not necessary. That is to say, there are many things that we are not obliged to pay for, but that it's quite nice to.

Anyway, I call for less libertarian ranting about how poor people have no rights on this blog (not that it isn't well thought-out and argued in places), and for some more genuinely conservative contributions!</description>
		<content:encoded><![CDATA[<p>I think your point about drugs not existing 50 years ago is a little off the point, as obviously if one defined a right to life as &#8220;the right to have one&#8217;s life saved by all means possible&#8221; (i.e. read possible AT THIS POINT IN TIME) then it isn&#8217;t problematic at all.</p>
<p>Personally I believe that we should talk less about rights and more about moral obligations, as a &#8220;right&#8221; basically means a statement of &#8220;ought to have something done to you by someone else&#8221;, which in reality is an obligation relating to other people, not the the object of the action. So, I would suggest that people (not &#8220;society&#8221;, which is a useless abstraction), have a moral obligation to save someone else&#8217;s life whenever possible, regardless of the cost. Since this can only be applicable on a case-by-case basis, it could indeed mean that we spend the entire NHS bill on one patient, and then two months later have no money for the next patients. In my view this is entirely consistent and moral, since there is absolutely no way that humans can make the decision of how much we ought to help each person, and how best to divide our resources for health.</p>
<p>On the issue of education, I wouldn&#8217;t really suggest that anyone has a &#8220;right&#8221; to an education, since medieval peasants simply worked the land for a living and there is nothing immoral about that situation - they weren&#8217;t having their &#8220;rights&#8221; violated. However, I would suggest that spending money on education, whether it&#8217;s basic arithmetic or medieval art history, is intrinsically desirible, if not necessary. That is to say, there are many things that we are not obliged to pay for, but that it&#8217;s quite nice to.</p>
<p>Anyway, I call for less libertarian ranting about how poor people have no rights on this blog (not that it isn&#8217;t well thought-out and argued in places), and for some more genuinely conservative contributions!</p>
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		<title>By: Hugo Hadlow</title>
		<link>http://www.cuca.org.uk/2008/05/19/how-much-right-to-education/#comment-63</link>
		<dc:creator>Hugo Hadlow</dc:creator>
		<pubDate>Fri, 13 Jun 2008 22:20:50 +0000</pubDate>
		<guid isPermaLink="false">http://www.cuca.org.uk/?p=121#comment-63</guid>
		<description>I should also mention Sir Isaiah Berlin's "negative liberty" and "positive liberty", which are analogous to negative rights and positive rights. Briefly, negative liberty is classical liberty: the minimisation of coercion by other men. It only requires a small state. Positive liberty is giving people power over circumstances, by paying for things for them. For example, someone's negative liberty is infringed if someone else stops them from doing something. Someone's positive liberty is "infringed" (by who?) if they can't do what they want, because they can't afford it, or because it is impossible (like jumping over the moon). Since human wants are infinite, it is of course impossible to satisfy everyone's every want and give them "positive liberty", but the standard general policy is to pay for essentials by taxation.</description>
		<content:encoded><![CDATA[<p>I should also mention Sir Isaiah Berlin&#8217;s &#8220;negative liberty&#8221; and &#8220;positive liberty&#8221;, which are analogous to negative rights and positive rights. Briefly, negative liberty is classical liberty: the minimisation of coercion by other men. It only requires a small state. Positive liberty is giving people power over circumstances, by paying for things for them. For example, someone&#8217;s negative liberty is infringed if someone else stops them from doing something. Someone&#8217;s positive liberty is &#8220;infringed&#8221; (by who?) if they can&#8217;t do what they want, because they can&#8217;t afford it, or because it is impossible (like jumping over the moon). Since human wants are infinite, it is of course impossible to satisfy everyone&#8217;s every want and give them &#8220;positive liberty&#8221;, but the standard general policy is to pay for essentials by taxation.</p>
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