Moral Values Are Powerfully Affected By Winning Dare Essays
Despite the widespread acknowledgment of the importance of respect and self-respect in moral and political life and theory, there is no settled agreement in either everyday thinking or philosophical discussion about such issues as how to understand the concepts, what the appropriate objects of respect are, what is involved in respecting various objects, what the conditions are for self-respect, and what the scope is of any moral requirements regarding respect and self-respect. Among the main questions about respect that philosophers have addressed are these: (1) How should respect in general be understood? Philosophers have variously identified it as a mode of behavior, a form of treatment, a kind of valuing, a type of attention, a motive, an attitude, a feeling, a tribute, a principle, a duty, an entitlement, a moral virtue, an epistemic virtue: are any of these categories more central than others? (c) To what other attitudes, actions, valuings, duties, etc.
is respect similar, and with what does it contrast?
(d) What beliefs, attitudes, emotions, motives, and conduct does respect involve, and with what is it incompatible?
(2) What are the appropriate objects of respect, i.e., the sorts of things that can be reasonably said to warrant respect?
The ubiquity and significance of respect and self-respect in everyday life largely explains why philosophers, particularly in moral and political philosophy, have been interested in these two concepts.
They turn up in a multiplicity of philosophical contexts, including discussions of justice and equality, injustice and oppression, autonomy and agency, moral and political rights and duties, moral motivation and moral development, cultural diversity and toleration, punishment and political violence.
We might speak of drivers respecting the speed limit, hostile forces as respecting a cease fire agreement, or AIDS as not respecting national borders, and in such cases we can be referring simply to behavior which avoids violation of or interference with some boundary, limit, or rule, without any reference to attitudes, feelings, intentions, or dispositions, and even, as in the case of the AIDS virus, without imputing agency (Bird 2004).
The concepts are also invoked in bioethics, environmental ethics, business ethics, workplace ethics, and a host of other applied ethics contexts.
Although a wide variety of things are said to deserve respect, contemporary philosophical interest in respect has overwhelmingly been focused on respect for persons, the idea that all persons should be treated with respect simply because they are persons.
We develop great respect for people we consider exemplary and lose respect for those we discover to be clay-footed, and so we may try to respect only those who are truly worthy of our respect.
We may also come to believe that, at some level, all people are worthy of respect.
The value of self-respect may be something we can take for granted, or we may discover how very important it is when our self-respect is threatened, or we lose it and have to work to regain it, or we have to struggle to develop or maintain it in a hostile environment.