Results for 'respect'

968 found
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  1.  47
    Sarah Holtman.Retributivism Kant & Civic Respect - 2011 - In Mark D. White (ed.), Retributivism: Essays on Theory and Policy. Oxford University Press. pp. 107.
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  2.  11
    Maria Miller Stewart.My Respected Friends - 1995 - In Beverly Guy-Sheftal (ed.), Words of Fire: An Anthology of African American Feminist Thought. The New Press.
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  3. Real self-respect and its social bases.Christian Schemmel - 2019 - Canadian Journal of Philosophy 49 (5):628-651.
    Many theories of social justice maintain that concern for the social bases of self-respect grounds demanding requirements of political and economic equality, as self-respect is supposed to be dependent on continuous just recognition by others. This paper argues that such views miss an important feature of self-respect, which accounts for much of its value: self-respect is a capacity for self-orientation that is robust under adversity. This does not mean that there are no social bases of self- (...) that such theories ought to incorporate. It means that they are different: they consist of the motivational and epistemic resources needed to develop and maintain such robustness. (shrink)
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  4.  44
    What deserves our respect? Reexamination of respect for autonomy in the context of the management of chronic conditions.Aya Enzo, Taketoshi Okita & Atsushi Asai - 2019 - Medicine, Health Care and Philosophy 22 (1):85-94.
    The global increase in patients with chronic conditions has led to increased interest in ethical issues regarding such conditions. A basic biomedical principle—respect for autonomy—is being reexamined more critically in its clinical implications. New accounts of this basic principle are being proposed. While new accounts of respect for autonomy do underpin the design of many public programs and policies worldwide, addressing both chronic disease management and health promotion, the risk of applying such new accounts to clinical setting remain (...)
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  5.  67
    Reason’s feeling: A systematic reconstruction of Kant’s theory of moral respect.Jörg Noller - 2019 - SATS 20 (1):1-18.
    In my paper, I shall take seriously Kant’s puzzling statements about the moral feeling of respect, which is, according to him, “a feeling self-wrought by means of a rational concept and therefore specifically different” from all common feelings. I will focus on the systematic position of the moral feeling of respect within the framework of Kant’s transcendental idealism. By considering its volitional structure, I argue for a compatibilist account of the moral feeling of respect, according to which (...)
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  6.  35
    Educating in Respect: Against Neutral Discourse as a Norm for Respectful Classroom Discussion.Christina Easton - 2018 - Philosophy 93 (2):187-210.
    Since 2014, British schools have been required to ‘actively promote’ the value of ‘mutual respect’ to the children in their care. This is relatively unproblematic: liberals are agreed that good citizenship education will involve teaching mutual respect. However, there is disagreement over how ‘respect’ should be understood and what it should imply for norms of respectful classroom discussion. Some political liberals have indicated that when engaging in discussion in the classroom, students should provide only neutral reasons to (...)
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  7. Democratic Equality and Respect.Kenneth Baynes - 2008 - Theoria: A Journal of Social and Political Theory 55 (117):1-25.
    This essay explores two largely distinct discussions about equality: the 'luck egalitarian' debate concerning the appropriate metric of equality and the 'equality and difference' debate which has focused on the need for egalitarianism to consider the underlying norms in light of which the abstract principle to 'treat equals equally' operates. In the end, both of these discussions point to the importance of political equality for egalitarianism more generally and, in the concluding section, an attempt is made to show how the (...)
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  8.  61
    Humanity Without Dignity: Moral Equality, Respect, and Human Rights.Andrea Sangiovanni - 2017 - Cambridge, MA: Harvard University Press.
    Name any valued human trait—intelligence, wit, charm, grace, strength—and you will find an inexhaustible variety and complexity in its expression among individuals. Yet we insist that such diversity does not provide grounds for differential treatment at the most basic level. Whatever merit, blame, praise, love, or hate we receive as beings with a particular past and a particular constitution, we are always and everywhere due equal respect merely as persons. -/- But why? Most who attempt to answer this question (...)
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  9. Affirmative Action, Paternalism, and Respect.Andreas Bengtson & Viki Møller Lyngby Pedersen - forthcoming - British Journal of Political Science.
    This article investigates the hitherto under-examined relations between affirmative action, paternalism and respect. We provide three main arguments. First, we argue that affirmative action initiatives are typically paternalistic and thus disrespectful towards those intended beneficiaries who oppose the initiatives in question. Second, we argue that not introducing affirmative action can also be disrespectful towards these potential beneficiaries because such inaction involves a failure to adequately recognize their moral worth. Third, we argue that the paternalistic disrespect involved in affirmative action (...)
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  10.  41
    Changing the Engineering Student Culture with Respect to Academic Integrity and Ethics.Tammy VanDeGrift, Heather Dillon & Loreal Camp - 2017 - Science and Engineering Ethics 23 (4):1159-1182.
    Engineers create airplanes, buildings, medical devices, and software, amongst many other things. Engineers abide by a professional code of ethics to uphold people’s safety and the reputation of the profession. Likewise, students abide by a code of academic integrity while learning the knowledge and necessary skills to prepare them for the engineering and computing professions. This paper reports on studies designed to improve the engineering student culture with respect to academic integrity and ethics. To understand the existing culture at (...)
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  11.  47
    Political efficacy, respect for agency, and adaptive preferences.Steven Weimer - 2017 - Journal of Global Ethics 13 (3):326-343.
    ABSTRACTSerene Khader and Rosa Terlazzo have each recently proposed theories of adaptive preferences which purport to both respect persons’ agency and provide an effective political tool. While Khader and Terlazzo thus share a similar goal, they take fundamentally different paths in its pursuit: Khader offers a perfectionist account of APs and Terlazzo an autonomy-based theory. In this paper, I argue first that if it is to adequately respect persons’ agency, a theory of APs should in some way include (...)
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  12. Why There Cannot Be Transitivity With Respect to Supervenient Properties.Ingmar Persson - 2006 - In Björn Haglund & Helge Malmgren (eds.), Kvantifikator För En Dag - Essays Dedicated to Dag Westerståhl on His Sixtieth Birthday. Philosophical Communications.
    This paper presents an argument to the effect that the relation of exact similarity with respect to properties that are supervenient cannot be transitive. The point of departure is that, while a difference in respect of supervenient properties entails a difference in respect of subvenient properties, exact similiarity in respect of supervenient properties is compatible with differences in respect of subvenient properties. It is logically possible that two such sets of differences that each individually is (...)
     
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  13. The ethics of respect for nature.Paul W. Taylor - 1981 - Environmental Ethics 3 (3):197-218.
    I present the foundational structure for a life-centered theory of environmental ethics. The structure consists of three interrelated components. First is the adopting of a certain ultimate moral attitude toward nature, which I call “respect for nature.” Second is a belief system that constitutes a way of conceiving of the natural world and of our place in it. This belief system underlies and supports the attitude in a way that makes it an appropriate attitude to take toward the Earth’s (...)
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  14. Servility and self-respect.Thomas E. Hill - 1973 - The Monist 57 (1):87 - 104.
    Thomas E. Hill, Jr.; Servility and Self-Respect, The Monist, Volume 57, Issue 1, 1 January 1973, Pages 87–104, https://doi.org/10.5840/monist197357135.
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  15. On respect, authority, and neutrality: A response.Joseph Raz - 2010 - Ethics 120 (2):279-301.
  16. Dignity and Respect: How to Apply Kant's Formula of Humanity.Paul Formosa - 2014 - Philosophical Forum 45 (1):49-68.
    Kant’s Formula of Humanity (FH) is considered by many, Kant included, to be the most intuitively appealing formulation of the categorical imperative. FH tells us that to treat persons with dignity and respect we must always treat them as ends in themselves and never as mere means. One set of issues raised by FH revolves around how FH is to be justified or grounded and how it relates to the other formulations of the categorical imperative. This set of issues, (...)
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  17. Self‐forgiveness and self‐respect.Robin S. Dillon - 2001 - Ethics 112 (1):53-83.
  18.  65
    Income Redistribution, Body Part Redistribution, and Respect for the Separateness of Persons.Joseph Mazor - 2019 - Journal of Ethics and Social Philosophy 16 (3).
    This article considers the question of why labor income may be permissibly redistributed to the poor even though non-essential body parts should generally be protected from redistribution to the infirm – the body-income puzzle. It argues that proposed solutions that affirm self-ownership but reject ownership of labor income are unsuccessful. And proposed solutions that grant individuals entitlements to resources based on the centrality of those resources to the individual’s personal identity are also unsuccessful. Instead, this article defends a solution to (...)
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  19. Forgiveness and self-respect.David Novitz - 1998 - Philosophy and Phenomenological Research 58 (2):299-315.
    The aim of this paper is to explain what is involved in the exercise of the Judaeo-Christian virtue of forgiveness, and in so doing to lay bare the structure of human (rather than Divine) forgiveness. It argues that it is not possible, through some act of will, to forgive a person for the wrongs that have been done to one, but shows nonetheless that forgiving is a task and that the disposition to undertake this task in the appropriate circumstances may (...)
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  20.  65
    Autonomy and Self-Respect.Martina Herrmann - 1994 - Philosophical Review 103 (4):736.
  21.  40
    Patient Preference Predictors, Apt Categorization, and Respect for Autonomy.S. John - 2014 - Journal of Medicine and Philosophy 39 (2):169-177.
    In this paper, I set out two ethical complications for Rid and Wendler’s proposal that a “Patient Preference Predictor” (PPP) should be used to aid decision making about incapacitated patients’ care. Both of these worries concern how a PPP might categorize patients. In the first section of the paper, I set out some general considerations about the “ethics of apt categorization” within stratified medicine and show how these challenge certain PPPs. In the second section, I argue for a more specific—but (...)
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  22. Kant on Arrogance and Self-Respect.Robin S. Dillon - 2004 - In Cheshire Calhoun (ed.), Setting the moral compass: essays by women philosophers. New York: Oxford University Press. pp. 191-216.
    Arrogance is traditionally regarded as among the worst of human vices. Kant’s discussion of one kind of arrogance as a violation of the categorical moral duty to respect other persons gives familiar support for this view. However, I argue that what Kant says about the ways in which another kind of arrogance is opposed to different kinds of self-respect reveals how profoundly vicious arrogance can be. As a failure of self-respect, arrogance is the Ur-Vice that corrupts moral (...)
     
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  23. Truthfulness and Sense-Making: Two Modes of Respect for Agency.Jeanette Kennett & Steve Matthews - 2024 - Journal of Philosophy 121 (2):61-88.
    According to a Kantian conception truthfulness is characterised as a requirement of respect for the agency of another. In lying we manipulate the other’s rational capacities to achieve ends we know or fear they may not share. This is paradigmatically a failure of respect. In this paper we argue that the importance of truthfulness also lies in significant part in the ways in which it supports our agential need to make sense of the world, other people, and ourselves. (...)
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  24.  80
    Human Nature and Respect for the Evolutionarily Given: a Comment on Lewens.Russell Powell - 2012 - Philosophy and Technology 25 (4):485-493.
    Any serious ethical discussion of the enhancement of human nature must begin with a reasonably accurate picture of the causal-historical structure of the living world. In this Comment, I show that even biologically sophisticated ethical discussions of the biomedical enhancement of species and speciel natures are susceptible to the kind of essentialistic thinking that Lewens cautions against. Furthermore, I argue that the same evolutionary and developmental considerations that compel Lewens to reject more plausible conceptions of human nature pose equally serious (...)
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  25. Moral responsibility, respect and social identity.Katrina Hutchison - 2018 - In Marina Oshana, Katrina Hutchison & Catriona Mackenzie (eds.), Social Dimensions of Moral Responsibility. New York: Oup Usa.
     
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  26. The presidential address: nature, respect for nature, and the human scale of values.David Wiggins - 2000 - Proceedings of the Aristotelian Society 100 (1):1–32.
    I. The development of the earth has not progressed in the way that Leibniz so hopefully envisaged three hundred years ago. Late twentieth century disillusion demonstrated by citation. II-IV. In making sense of that disillusion it is a good beginning to abstain from speculative extravagance and simply to bring the human scale of values to bear; then to inquire how far the destruction of that which we prize has been gratuitous or economically subsidized. The human scale of values is not (...)
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  27.  95
    Should public health respect autonomy?S. A. Hall - 1992 - Journal of Medical Ethics 18 (4):197-201.
    This paper suggests that public health, due to its community orientation, may be ignoring certain ethical principles--namely the rights of individuals and communities to self-determination. The expectation of individual rights as a member of a community is reviewed and the additional right of a community for self-determination is proposed. The influences on ethical evaluations by the legal and economic environments are suggested, using US examples. The conclusion argues that as the focus of health-care delivery changes, it will become more important (...)
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  28.  74
    A Matter of Respect: A Defense of the Dead Donor Rule and of a "Whole-Brain" Criterion for Determination of Death.G. Khushf - 2010 - Journal of Medicine and Philosophy 35 (3):330-364.
    Many accounts of the historical development of neurological criteria for determination of death insufficiently distinguish between two strands of interpretation advanced by advocates of a "whole-brain" criterion. One strand focuses on the brain as the organ of integration. Another provides a far more complex and nuanced account, both of death and of a policy on the determination of death. Current criticisms of the whole-brain criterion are effective in refuting the first interpretation, but not the second, which is advanced in the (...)
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  29.  95
    Arbitrariness, Justice, and Respect.Thaddeus Metz - 2000 - Social Theory and Practice 26 (1):25-45.
    I examine John Rawls' objection to libertarianism that it permits economic shares to be distributed in a morally arbitrary way. This argument was dropped largely for two reasons. First, talk of "arbitrariness" has been vague and associated with implausible views about moral desert, collective assets, and noumenal selves. Second, several criticisms which Robert Nozick made 25 years ago have gone unanswered. In this essay, I reconstruct the arbitrariness argument, giving it a new, Kantian interpretation, and I show that the new (...)
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  30.  31
    The logic of the interaction between beneficence and respect for autonomy.Shlomo Cohen - 2019 - Medicine, Health Care and Philosophy 22 (2):297-304.
    Beneficence and respect for autonomy are two of the most fundamental moral duties in general and in bioethics in particular. Beyond the usual questions of how to resolve conflicts between these duties in particular cases, there are more general questions about the possible forms of the interactions between them. Only recognition of the full spectrum of possible interactions will ensure optimal moral deliberation when duties potentially conflict. This paper has two simultaneous objectives. The first is to suggest a typological (...)
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  31. Humiliation, dignity and self-respect.Daniel Statman - 2000 - Philosophical Psychology 13 (4):523 – 540.
    That an intimate connection exists between the notion of human dignity and the notion of humiliation seems to be a commonplace among philosophers, who tend to assume that humiliation should be explained in terms of (violation of) human dignity. I believe, however, that this assumption leads to an understanding of humiliation that is too "philosophical" and too detached from psychological reality. The purpose of the paper is to modify the above connection and to offer a more "down to earth" account (...)
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  32. Responsibility and Respect: Reconciling Two Egalitarian Visions.Zofia Stemplowska - 2011 - In Carl Knight & Zofia Stemplowska (eds.), Responsibility and distributive justice. New York: Oxford University Press.
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  33. "Everyone has a price at which he sells himself": Epictetus and Kant on Self-Respect.Melissa Merritt - 2025 - In Kant and Stoic ethics. New York, NY, USA: Cambridge University Press.
    “Everyone has a price at which he sells himself”: Immanuel Kant quotes this remark in the 1793 _Religion within the Bounds of Reason Alone_, attributing it to “a member of English Parliament”. I argue, however, that the context of the quotation in the _Religion_ alludes to the arresting pedagogical practices of the Stoic philosopher Epictetus, who famously said that “different people sell themselves at different prices” (Discourses 1.2). I argue that there are two sides of Epictetus’s pedagogical strategies: a jolting (...)
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  34. Kant on Love, Respect and Friendship.Eleni Filippaki - 2012 - Kant Yearbook 4 (1).
     
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  35. Dignity and the Phenomenology of Recognition-Respect.Uriah Kriegel - 2017 - In John J. Drummond & Sonja Rinofner-Kreidl (eds.), Emotional Experiences: Ethical and Social Significance. New York: Rowman & Littlefield International. pp. 121-136.
    What is dignity? My starting point is that dignity is one of those philosophical primitives that admit of no informative analysis. Nonetheless, I suggest, dignity might yield to indirect illumination when we consider the kind of experience we have (or rather find it fitting to have) in its presence. This experience, I claim, is what is sometimes known as recognition-respect. Through an examination of a neglected aspect of the phenomenology of recognition-respect, I argue that the possession of inner (...)
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  36.  70
    A Conversive Theory of Respect.Philip Pettit - 2021 - In Richard Dean & Oliver Sensen (eds.), Respect: philosophical essays. New York, NY: Oxford University Press. pp. 29–54.
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  37.  61
    Mutual Recognition Respect Between Leaders and Followers: Its Relationship to Follower Job Performance and Well-Being.Nicholas Clarke & Nomahaza Mahadi - 2017 - Journal of Business Ethics 141 (1):163-178.
    There has been limited research investigating the effects of the recognition form of respect between leaders and their followers within the organisation literature. We investigated whether mutual recognition respect was associated with follower job performance and well-being after controlling for measures of liking and appraisal respect. Based on data we collected from 203 matched leader–follower dyads in the Insurance industry in Malaysia, we found mutual recognition respect predicted both follower job performance and well-being. Significantly, appraisal (...) was only found to be positively associated with job performance. Our findings suggest mutual recognition respect is an important form of respect in workplace relationships that can bring benefits to both the individual and the organisation. (shrink)
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  38.  63
    Reasonableness as a virtue of citizenship and the opacity respect requirement.Federica Liveriero - 2020 - Philosophy and Social Criticism 46 (8):901-921.
    This article defends a specific account of reasonableness as a virtue of liberal citizenship. I specify an account of reasonableness that I argue is more consistent with the phenomenology of intersubjective exchanges among citizens over political matters in contexts of deep disagreement. My reading requires reasonable citizens to undertake an attitude of epistemic modesty while deliberating public matters with agents who hold views different from theirs. In contrast with my view, I debate Martha Nussbaum’s and Steven Wall’s accounts of reasonableness (...)
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  39. Calibrating QALYs to Respect Equality of Persons.Donald Franklin - 2016 - Utilitas 29 (1):1-23.
    Comparative valuation of different policy interventions often requires interpersonal comparability of benefit. In the field of health economics, the metric commonly used for such comparison, quality adjusted life years (QALYs) gained, has been criticized for failing to respect the equality of all persons’ intrinsic worth, including particularly those with disabilities. A methodology is proposed that interprets ‘full quality of life’ as the best health prospect that is achievable for the particular individual within the relevant budget constraint. This calibration is (...)
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  40. Respect for equality and the treatment of the elderly: declarations of human rights and age-based rationing.Simona Giordano - 2005 - Cambridge Quarterly of Healthcare Ethics 14 (1):83-92.
    A demographic revolution is taking place in Europe and worldwide. According to World Health Organization estimates, the number of people aged 60 and over is growing faster than any other age group. This change in the population structure affects disease patterns and is deemed to cause an increase in the demands on healthcare systems. This raises concerns about the ethics of healthcare delivery . What criteria should direct healthcare distribution? Is it right to meet the demands of an ageing population, (...)
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  41.  51
    Understanding Treatment with Respect and Dignity in the Intensive Care Unit.Hanan Aboumatar, Lindsay Forbes, Emily Branyon, Joseph Carrese, Gail Geller, Mary Catherine Beach & Jeremy Sugarman - 2015 - Narrative Inquiry in Bioethics 5 (1):55-67.
    Despite wide recognition of the importance of treating patients with respect and dignity, little is known about what constitutes treatment in this regard. The intensive care unit (ICU) is a unique setting that can pose specific threats to treatment with respect and dignity owing to the critical state of patients, stress and anxiety amongst patients and their family members, and the highly technical nature of the environment. In attempt to understand various stakeholders’ perspectives of treatment with respect (...)
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  42. Autonomy and Self Respect.Thomas E. Hill - 1992 - Philosophy 67 (262):561-563.
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  43.  34
    Précis: Concern, Respect, and Cooperation.Garrett Cullity - 2022 - Philosophy and Phenomenological Research 104 (2):489-494.
    Philosophy and Phenomenological Research, Volume 104, Issue 2, Page 489-494, March 2022.
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  44. The Place of Self‐Respect in a Theory of Justice.Gerald Doppelt - 2009 - Inquiry: An Interdisciplinary Journal of Philosophy 52 (2):127 – 154.
    This essay provides a critical examination of Rawls' (and Rawlsians') conception of self-respect, the social bases of self-respect, and the normative justification of equality in the social bases of self-respect. I defend a rival account of these notions and the normative ideals at stake in political liberalism and a theory of social justice. I make the following arguments: (1) I argue that it is unreasonable to take self-respect to be a primary social good, as Rawls and (...)
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  45.  37
    Applicability of the principle of respect for autonomy: the perspective of Turkey.M. A. Kara - 2007 - Journal of Medical Ethics 33 (11):627-630.
    Turkey has a complex character, which has differences from the Western world or Eastern Asia as well as common points. Even after more than a century of efforts to modernise and integrate with the West, Turkish society has values that are different from those of the West, as well as having Western values. It is worth questioning whether ordinary Turkish people show an individualistic character. The principle of respect for individual autonomy arises from a perception of oneself as an (...)
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  46.  50
    A critique of the principle of ‘respect for autonomy’, grounded in African thought.Kevin G. Behrens - 2018 - Developing World Bioethics 18 (2):126-134.
    I give an account how the principle of ‘respect for autonomy’ dominates the field of bioethics, and how it came to triumph over its competitors, ‘respect for persons’ and ‘respect for free power of choice’. I argue that ‘respect for autonomy’ is unsatisfactory as a basic principle of bioethics because it is grounded in too individualistic a worldview, citing concerns of African theorists and other communitarians who claim that the principle fails to acknowledge the fundamental importance (...)
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  47.  5
    A developmental perspective on the minimalist model: The case of respect for ownership.Peter R. Blake - 2023 - Behavioral and Brain Sciences 46:e328.
    The developmental evidence for children's respect for ownership reveals that children will enforce the property rights of third parties before they themselves respect other's property. This pattern of development suggests the need for clarification or modification of the minimalist model. Here, I consider three explanations for the gap between knowledge and behavior for respect of ownership.
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  48.  65
    The Objects of Respect.Elizabeth Foreman - 2015 - Environmental Ethics 37 (1):57-73.
    Although it is widely held that we do not owe basic respect to nonhuman animals, a close examination of why we owe this respect to human beings leads to the conclusion that we owe it to nonhuman animals as well. While Kant’s basic notion of respect for persons is intuitively plausible, Kant’s two arguments for why respect is owed to human beings ultimately fail, and a reconsideration of which feature of human beings actually grounds the (...) that humans are owed is called for. Ultimately, it is not the robust rational autonomy that Kant suggests, but rather the basic subjectivity that underlies it (being the subject-of-a-life). Since this subjectivity is shared by nonhuman animals, they are owed respect as well. (shrink)
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  49. Why be yourself? Kantian respect and Frankfurtian identification.Tim Henning - 2011 - Philosophical Quarterly 61 (245):725-745.
    Harry Frankfurt has claimed that some of our desires are ‘internal’, i.e., our own in a special sense. I defend the idea that a desire's being internal matters in a normative, reasons-involving sense, and offer an explanation for this fact. The explanation is Kantian in spirit. We have reason to respect the desires of persons in so far as respecting them is a way to respect the persons who have them (in some cases, ourselves). But if desires matter (...)
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  50. A Short History and Theory of Respect.Roberto Mordacci - 2019 - International Philosophical Quarterly 59 (2):121-136.
    It has become common, following Stephen Darwall’s “Two Kinds of Respect” (1977), to distinguish between “appraisal respect” and “recognition respect.” I propose, rather, to distinguish between hierarchical and egalitarian respect. The way the two meanings interact and the way they either support or contrast with each other have yet to be made clear. The meanings gathered under the broad rubric of respect can be highlighted by a genealogy that convincingly shows that the hierarchical notion is (...)
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