One analogy is used in both essays to strengthen their arguments. Singer says, "If I am walking past a shallow pond and see a child drowning in it, I ought to wade in and pull the child out (837)." Of course, by saving the child one's clothes would get muddy. However, muddy clothes are insignificant when a child's life can be saved. Singer applies this principle to world hunger. The trivial things we cherish are insignificant when we could save lives by sacrificing these things. Conversely, Arthur agrees that the child should be saved, but he does not believe that the principle can be applied universally. Arthur explains that we could also save a life by donating a kidney or an eye, and by doing so we would not be sacrificing anything of moral significance. However, one's life can be shortened by the donation of an organ. We have a right to not lose an organ and to not have an unhappy life. Arthur explains, " The reason for this is often expressed in terms of rights; it's your body, you have a right to it, and that weighs against whatever duty you have to help (849).".
Another disagreement between the two philosophers concerns the duty we have to those on the other side of the world. Singer feels that we have the same responsibility to our neighbor down the street as we do to a Bengali whose name we will never know. " The development of the world into a "global village" has made an important, though still unrecognized, difference to our moral situation (Singer 837)." He believes that we can just as easily help a refugee thousands of miles away as we can someone next door in our modern society. Observers and supervisors sent out by famine relief organizations can direct aid to where it is needed. Adversely, Arthur believes that the starving people around the world are not our responsibility at all. He explains that we have not signed a contract or made a promise with these people, therefore, they do not have the right to receive aid.