Ethics

The ethics of my life do not often come to light; they are more of a background concept, subtly guiding actions. If forced to describe some of them, I would likely fall back on to certain code words like honesty, decency, honor, respect, conventionality, excellence, accepting, ecumenical. However, I recognize that at my tender young age my ethics are far from concrete, and I find this in my own conflicted response to decisions I have to make. When I follow the ethical teachings of my parents, I strike out on my own, not caring what people think of me and doing what it right and moral on a grander scale, trying to treat people fairly, to reach beyond myself, and to strive for something better. To discourage those who would do me harm from associating with me, to pursue isolation rather than gratification. However, when I find myself falling into using the moral compass of my friends and peers, the thoughts of those around me matter more than anything else. After all, what is the point of living an isolated life? Where is the importance of doing anything; academically, morally, physically, if one remains isolated, if one does not care what the rest of the world thinks. Above all, my ethical code teaches me to be fair, to be just, to observe a situation objectively if possible, and to make the decision that is the most correct, especially if I can help another person avoid suffering because of it. I admit openly (because honesty is another piece of my higher ethical code) that I often fall short of these goals and thoughts, but they remain a vital piece of how I shape and make my decisions and actions through all aspects of my life.

Washington (Booker T)

Washington is answering the question of whether African-Americans should flee north or stay in the south with the same answer, but for a different reason. He, like Fredrick Douglass, believes that the place of freed slaves did not remain universally in the previously free states of the north, but in the homes, communities, and states to which they had become accustomed, regardless of previous condition of servitude. Washington believes that the only way for blacks to receive their free rights is through a steady build-up of influence and respect. They need not chase their political goals directly, because, as he points out, southern white leaders will only meet these demands with reticence and backtracking, accomplishing the opposite of what is desired. Instead of starting from the top, of judicial and political agitation, Washington states that African-Americans should start from the bottom, tilling fields and working in factory jobs, proving that they are able and willing to help the South grow and prosper. As soon as Southern white leaders see the ability, loyalty, and pride of freed blacks, they will naturally reward this effort and ability with the political rights he has denied agitating and “ungrateful” blacks. Through this slow, but steadier and more sure means of achieving civil and political rights, African-Americans in the south will be able to prosper, becoming much more than they were previously allowed to be. If they flee to the North, none of these opportunities are available, and they will be like the passengers on the raft, failing to find their goals because they are not willing to look for them where they are.

Lovers of the Poor

In “The Lovers of the Poor,” the author uses the phrase “loathe largesse,” and “loath-love largesse” to refer to both the gifts/ money the ladies are about to give and to the attitude the women carry to this act. These women are attempting to do good in the world, to donate some of what they have to the worthy and deserving poor. However, the loathe-love qualifier in front of largesse seems to suggest that the women have a mixed attitude about what they are doing. A potential interpretation of this is that the women are feeling both emotions towards the poor they are helping. They love them, with good old-fashioned Christian charity, but part of them is uncomfortable with the squalor and filth in which they live. The rest of the poem seems to support this theory, because there is a sharp contrast between the vision of the poor the ladies hold in their minds, and the version they are forced to confront. They enter the slum with love, prepared to give of themselves for that love, but when confronted with reality their minds begin to shift. They see how truly miserable the lives of the urban poor are, and rather than being compelled to do more for the cause, the women are disgusted, and flee the slum, promising themselves that they will go to another slum. Throughout, the women are battling with how they know they should feel about the poor, and how they really feel. In the end, though, reality is too much, and they do not follow through on their Christian promise.