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Often communities consider being generous as a typical behavior. This has a wide-ranging implication as being free to lend a hand has its own effects on the individuals. The authoritative power that benefactors exercise when deciding which contributions to make can have a substantial change in the community. Choosing to contribute to charities involving parishes, tertiary institutions or distant charities can also have personal reflective effects such as elementary learning or health care amenities for the aged population. Such deliberations are more magnified in situations which entail shortage of funding for basic commodities from the state (Cordelli, 2016).
This notion on choosing to act based on one’s judgement is powerful enough to influence costly public frameworks. A case in point is in the United States where there is a provision for excise duty to cover the charities. This is done to subject the benefactors with an extensive range of subjective authorities to choose the beneficiary of their donations. The imposed duty is neither customized to any donations nor developed as per the individual’s standards. In America, it is expected that religious bodies are the beneficiaries of donations who don’t require any paid taxes, with a report showing that these bodies received $95.88 billion which is 32% of all the aids. As such, it is imperative to evaluate the ethical point of view of the notion on personal choice...
These frameworks have cost implications, an example being witnessed in the U.S. Treasury which loses over $50 billion annually to paid outs given to donations (Cordelli, 2016).
Before evaluating whether the individual has any authority to choose beneficiaries, my first argument is that there is no valid way to determine the individual’s discrete choice without identifying the required mandate of people to give donations. I will elaborate on how individual’s choice to donate is not subjective of any societal responsibility the individual may have and that the individual is not donating to fulfill any imposed mandate from the beneficiary. My argument will however be based on that the prevailing modern communities where the affluent ones ought to engage in giving charities to the less fortunate as a way of mending any outright maltreatment. This justification is nowhere near the typical perception about donations which are normally seen as selfless charities (Cordelli, 2016).
Having a responsibility of making donations makes the upholder to be eligible for choosing when and how to donate, which is not the case when it comes to fulfilling duties attached to institutional offices. This implies that the benefactor has a right to rely on his personal judgements when choosing how to fulfill the responsibility. This does not mean…
References
Cordelli, C. (2016). Reparative Justice and the Moral Limits of Discretionary Philanthropy. Philanthropy in Democratic Societies: History, Institutions, Values, 244.
De Tocqueville, A. (2000). On the use that the Americans make of association in civil life. HC Mansfield, D. Withrop, (Eds. & Trans.), Democracy in America, 489-492.
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