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Notions of masculinity have played a central role in social and cultural research on men’s drinking events. Within this context, masculinity is regularly called on to explain the problematic disparities that mark men’s alcohol consumption, including men’s disproportionate involvement in drinking and a range of alcohol-related harms. More recently, however, researchers have begun to emphasize men’s drinking events as sites of care and support, leading some to suggest that men’s drinking masculinities are evolving in affirmative and health promoting ways. While unsettling the tendency of scholars to problematize men’s drinking masculinities, foregrounding the possibilities of men’s care potentially obscures its complexities and constraints. In this paper, we are concerned to critically re-examine the relationship between masculinity, care, and events of men’s alcohol consumption. Where some authors have positioned men’s care as an innate or uncomplicated good, we draw on a feminist ethics of care approach to explore its complexities, constraints, and exclusions. Through focus group discussions with 101 men, our analysis describes how ideals of masculine autonomy emerged through men’s accounts of drinking events, fundamentally shaping the constitution, practice, and possibilities of care. For the men in our study, the valorization of autonomy fostered ambivalence and tension around care, hindering their capacity as care givers and receivers. In turn, opportunities and accountability for care were overlooked, avoided, or displaced onto women. By highlighting the complexity of men’s care, our account complicates existing scholarship on men’s drinking while also gesturing toward new avenues for public health practice. We conclude by outlining how a more concerted focus on care may be integrated into public health policy, research, and programming and, in the process, contribute to the promotion of more health affirming and ethical modes of masculinity.

The poet Sikhamani is a teacher and a Dalit poet who writes in Telugu. His contribution to the corpus of Dalit poetry in Telugu is significant. Sikhamani’s poetry exposes the hypocrisy, inhumanity, exploitation, atrocities, discrimination, etc., of the caste Hindu society. The Black Rainbow: Dalit Poems in Telugu (2000), a collection of Sikhamani’s poems, portrays the problems of Dalit lives. His use of mythological figures, metaphors, similes, allusions, etc., enrich his poetry. Every poem reflects a protest/rebellious attitude from which the identity of Dalits emerges. He attacks the physical, cultural, social and even literary atrocities perpetrated over Dalits and interrogates Brahmanism.

The article presents an organisation of teen's learning activities where students get familiar with the elements of graphic design, learn your use an online graphical app, create projects and learn to review each other's work. The informatics course contents meets the psychological needs of teenagers. The desire to be heard and recognized encourages the development of graphic projects in the form of themed posters. There are described in detail contents of three lessons: "Me and my strengths", "My greatest strength", "Sayings and proverbs". Students fulfill mini-projects while keeping in mind the key to successfully completing the project: need — motive — goal — planning — acting on the plan — producing result — analysis of the result by comparing it to the goal and reflecting on performed actions — evaluation of other projects — ideas and useful tricks for future projects.

Gentrification is a global and highly controversial issue. This article develops an account of what can be troubling, specifically, about state support for gentrification processes. Recent research points to the fact that gentrification processes are being used by policy-makers in many parts of the world as tools for urban ‘renewal’ or transformation. However, it is claimed that this is often at the cost of badly off residents of these areas. I argue that where the state supports or encourages gentrification processes that either (a) impose non-trivial costs on badly off residents of gentrifying areas or (b) fail to benefit these residents in certain ways, the state disrespects these residents by failing to show due regard for their interests. In doing so, it threatens their self-respect. Having made this argument, I also consider how certain kinds of state investment once gentrification processes have occurred can threaten the self-respect of original residents.

This article is about a contrastive analysis of Rawls’s views in mutually different periods of his philosophical development in relation to possible influences of Christian thought on his overall philosophy. The evidence of such Christian influence on his philosophy is conducted through his examination of sociability and morality as an essential ontological feature of a human being. The second principle of justice is especially emphasized as a view that has a source in Christian thought., Članak se bavi usporednom analizom Rawlsovih stajališta u međusobno različitim razdobljima njegova filozofskoga razvoja, a u odnosu na moguće utjecaje kršćanske misli na njegovu cjelokupnu filozofiju. Dokazi za kršćanski utjecaj na njegovu filozofiju provedeni su preko njegova istraživanja društvenosti i moralnosti kao bitnih ontologijskih obilježja ljudskoga bića. Drugo načelo pravednosti posebno je istaknuto kao stajalište koje svoj izvornik ima u kršćanskoj misli.

Modern Indian nationalist thought has dealt with political ideas such as freedom, equality, liberty, democracy, so on and so forth. The idea of freedom received enough attention on the part of most of the modern Indian political thinkers. However, the idea of freedom as envisaged by the nationalist thinkers did not receive positive response from the other stream of modern Indian thought. Dalit-Bahujan political thinkers questioned the narration of freedom as propagated by the nationalist thinkers. Nationalist thinkers aspired for universal values and at the same time reaffirmed ancient religious principles. Such effort was questioned and doubted by the other thinkers of modern India. Thus, one can find different narrations of freedom, such as social, economic and political. The social categories such as caste, class and gender became bases for their narration on the idea of freedom. The ideas and arguments of B. G. Tilak, M. K. Gandhi, Pandita Ramabai, Jyotiba Phule, B. R. Ambedkar E. M. S. Namboodripad and others would help in larger understanding of the idea of freedom.

The women civilization in hindustani culture is very important role. There are two main civilization, Mulims and hindus in Hindustan. The main duty of Hindustani woman to serve and obey their husband. However some values are different between the Muslim and Hindu woman in this society. The main features are dresses, parda, marriages, customs, education, family terms and their self respect.

It is often argued that states do not have any special obligations towards economic migrants, and that skills-based selection of migrants is morally unproblematic. In this paper, I argue that even if one does not endorse special obligations towards economic migrants, there are good reasons to be critical of skills-based selection due to its effect on the citizens in the country they are migrating to. I introduce the issue of the impact of migrant selection on domestic populations by considering Blake’s arguments against racial selection in immigration. He argues that racial selection is wrong because ‘[…] making a statement of racial preference in immigration necessarily makes a statement of racial preference domestically as well’. In this paper, I consider whether a similar case can be made against selecting migrants based on their marketable skills. I begin with a short overview of skills-based selection and some of the normative arguments put forward in favour of it, before considering Blake’s argument. Thereafter, I show how Blake’s example of race differs significantly from selection based on skills, in part due to the nature of identification with race and skills. However, I argue that the effects of skills-based selection on domestic population also need to be considered in any normative argument proposing such migration regulations. These effects include changes in our evaluations of equality and citizenship, negative impact on the social bases of self-respect, as well as specific disadvantages for segments of society and a negative effect on social mobility.

This study aimed to explore the relationship between self-esteem and mental adjustment and examine the directional effects in patients with breast cancer using path modeling. This was a cross-sectional, descriptive, and correlational study. A total of 128 patients with breast cancer were selected through convenience sampling at a medical center in northern Taiwan. They completed a basic characteristics questionnaire, the Memorial Symptom Assessment Scale short form, the Rosenberg Self-Esteem Scale, and the mini-Mental Adjustment to Cancer Scale. Descriptive statistics, regression analysis, and path analysis were used to analyze the data. The results showed that higher self-esteem was associated with better mental adjustment (β = 0.9, 95% confidence interval 0.6~1.3, p < 0.001). Age, religious beliefs, employment, cancer stage, and symptom distress were correlated with mental adjustment. Path modeling demonstrated that self-esteem, cancer stage, performance status, and symptom distress directly affected mental adjustment in patients with breast cancer. These findings suggest that health professionals should evaluate self-esteem, performance status, and symptom distress in patients with breast cancer immediately upon admission. This can facilitate early implementation of relevant nursing interventions and, consequently, improve self-esteem and symptom distress and increase mental adjustment in these patients.

Germany nowadays is known as one of the most robust economies in Europe. Yet, at the beginning of 20th Century Germany, poverty became a severe problem that caused a social and cultural impact on the children. Positive self-esteem and resiliency in children were needed to cope with the situation. The roman titled Pünktchen und Anton, written in 1931 by Erich Kästner, describes the children’s life in Berlin dealt with the poverty problem. This research aims to see how self-esteem and resiliency in children described as a life tool for the first figure (Anton) who classified as an adversity child in the novel. This question is answered by using descriptive qualitative method and self-esteem theory by Nathaniel Branden. The result shows there is advocacy in describing a marginalized Anton to become a hero thank to his positive self-esteem (self-efficacy and self-respect). His positive self-esteem builts him to be resilient.

The study aims to investigate the relationship between perceived interactional justice and mass exodus of employees or employee’s turnover intentions in the employees of private sector SMEs of Pakistan, while considering the mediating impact role of human dignity/self-interest of employees. Deductive research approach with quantitative methodology is used for conducting this study and responses from 50 employees working in 10 different SMEs located in twin-cities Rawalpindi and Islamabad were obtained through pre-structured questionnaires. Multiple regression and inter-variable correlation analysis were applied for evaluating the relationship between the given variables of the study. SPSS data analysis tool is used for the statistical evaluation of responses obtained from the participants of the study, which are then interpreted and explained under each relevant section. The findings of this study fully supported the conceptual framework by accepting all the three hypothesis of the study. Finally, the researcher has identified certain limitations related to the given evaluation and also provided explanations regarding the possible future implications of the given study, so that the future researcher can use this study as an effective pool of knowledge before starting their respective studies.

Serene Khader argues against the widespread view that oppressed people have a self-regarding obligation to resist complying with oppressive norms, in order to preserve their self-respect. Khader notes that the cost of noncompliance is often underestimated. Flouting oppressive norms often poses substantial threats to an agent’s welfare and even her self-respect, and compliance may express self-respect, by affirming a commitment to the importance of her own projects and to gaining the means to pursue them. Khader offers an alternative way of maintaining self-respect in the face of oppression, namely to cultivate knowledge of the oppressive situation faced by oneself and one’s group, and to develop a normative perspective that recognizes and seeks to rectify injustices.

Self-respect is central to many liberal accounts of social justice, as it is necessary for individuals to effectively pursue their plans of life. In particular, extant work on self-respect has focused on its social bases—that is, how social norms can shape the opportunities people have for developing and maintaining a sense of self-respect. However, much of this work overlooks the role information technology plays in such social processes. Given its pervasiveness—from search engines to automated facial and body scanners—and impact on people’s lives, scholars ought to pay closer attention to the ways human identity and dignity are not only socially, but also sociotechnically informed. To that end, this chapter recovers and expands on John Rawls’ “social bases of self-respect” to introduce the idea of the “sociotechnical bases of self-respect” to better account for the place of information technology in shaping possibilities for the development of individuals’ dignity.

Self-esteem is deemed to be the “most important primary good”. The care for self-esteem and individual dignity is regularly restated in international treaties and international conventions. Nevertheless, contemporary moral philosophy tends to leave the redistribution issues aside to concentrate on the issues of recognition although Rawls initially set the question of recognition in the framework of distributive justice. Although the discrepancy between redistribution – concerned with resources – and recognition – dealing with identity – is notable, it is not insuperable. On the reverse, we will demonstrate that the concern for “basic social outcomes” is a way to conciliate the preoccupation for recognition and the concern for redistribution. In order to show this, we will first focus on the social relevance of the concept of self-esteem. Then we will analyze the role of the social institutions of redistribution in order to identify the conditions under which these institutions preserve self-respect and avoid social stigmatization. Finally we will identify the processes and the tools of redistribution which appear most able to promote and induce self-respect (such as a fair distribution of primary goods, the universal basic income, a fair allocation of basic social outcomes). Key words: self-esteem, redistribution, recognition, basic social outcomes.

This chapter proposes four policies of ethical design of human-grade AI. Two of the policies are precautionary. Given substantial uncertainty both about ethical theory and about the conditions under which AI would have conscious experiences, the chapter argues that we should be cautious in our handling of cases where different moral theories or different theories of consciousness would produce very different ethical recommendations. The other two policies concern respect and freedom. The chapter argues that if we design AI that deserves moral consideration equivalent to that of human beings, then AI should be designed with self-respect and with the freedom to explore values other than those we might impose.

According to the recovery model, mental healthcare should be aimed towards a conception of recovery articulated by a patient or service user in accord with his or her own specific values. The model thus presupposes and emphasises the agency of the patient and opposes paternalism. Recent philosophical work on the relations between respect, self-respect, self-esteem, shame, and agency suggests, however, two ways in which mental illness itself can undermine self-respect, promote shame and undermine agency, suggesting a tension within the recovery model. I argue, however, that this is a tension rather than a fatal flaw by distinguishing between paternalist and non-paternalist clinical responses to this failure of agency.

Humility is widely regarded as an important virtue, in large part because it is supposed to be the virtue that opposes the serious vice of arrogance. Yet very few of these accounts discuss humility in relation to what are arguably the most important perspectives on self-worth and the morally appropriate relation to other persons, namely, self-respect and respect for others. And very few of the accounts consider whether in contexts of oppression humility is really a virtue for subordinated people as well as for members of dominant groups. For both Kant and feminists, self-respect and respect for other persons are morally central and enormously powerful both theoretically and motivationally, and shape a distinctive approach to understanding and evaluating humility, an approach that is critical of both contemporary and traditional accounts of humility. The aim of this chapter is to employ insights from Kant’s accounts of humility, arrogance, and self-respect, and from feminist theorizing about moral character and oppression, to explore connections between humility and self-respect and assess claims about the virtuousness of humility. The upshot of Kantian and feminist analyses is two-fold: First, humility is not the virtue opposing arrogance; rather, self-respect is. Second, humility is at best an ancillary, instrumental, contextual virtue and the servant of self-respect; but at worst, it is as serious a vice as arrogance, indeed, an aspect of it.

Intuitively, a person who acts authentically, i.e. who stays true to herself, inspires (at least a certain amount of) admiration regardless of whether the self she stays true to has admirable qualities or not. In this article I explore whether this intuition can be substantiated or—put differently—whether we should consider authenticity as such to be good or valuable. To do so, I first clarify what I mean by acting authentically and which notion of the self my conception of authenticity relies on. I go on to show that acting authentically is good insofar it is pleasurable and constitutive of being self-respecting. I also discuss whether acting authentically is conducive to acting courageously and autonomously. Here it will transpire that the connection between authenticity and courage as well as autonomy is much weaker and only holds for specific self-conceptions. I conclude that even though authentic action is valuable in some respect, it can also be problematic depending on the self-conception the authentic agent stays true to.

This Chapter examines the effects of poverty on self-respect (and self-esteem). Though Axel Honneth’s theory of recognition offers an insightful framework for analysing the way poverty tends to undermine its victims’ self-respect and self-esteem, its high level of abstraction means the precise ways that poverty affects individuals’ feelings of self-worth merits further investigation. After some preliminary remarks on (what I call) the ‘normative harms’ of poverty, the Chapter sets out a novel view of self-respect where that concept consists of four dimensions: confidence in one’s status as a person and agent; confidence in claiming one’s rights and legitimate entitlements; a responsible willingness to meet others’ rights and entitlements; and a willingness to demonstrate morally admirable (but not morally required) respect for others in one’s society. Self-esteem, it’s suggested, has a more complex relationship to self-respect than Honneth allows, with linkages with each of these dimensions. The Chapter goes on to argue that the normative harms of poverty can all be viewed as pathologies of self-respect on the four dimensional view: specifically, diminished agency, lack of confidence as a rights bearer, a weakened sense of being a contributor to society and more generally the sense of not being a participant in it. These pathologies, furthermore, are related to the experiences of marginalisation, helplessness, anxiety and, above all, shame which also invariably accompany economic poverty.

Scholars across disciplines recognize sport as an institution perpetuating sexism and bias against women in light of its masculine ideals. However, little philosophical research identifies how a ma...

In Liberalism with Excellence Kramer offers an account of liberalism that gets at something liberal philosophy often overlooks: the crucial importance for individuals of the success of their groups. He argues that the idea can be made coherent with two positions that have been developed in opposition to one another. The first position is that of Rawlsian liberalism. According to this view, where constitutional essentials are concerned, the state’s action cannot be justified with reference to the fact that it may promote values, projects, activities or modes of living aimed at the pursuit and achievement of the good life. In other words, justifications for state activity that concerns constitutional essentials should be confined to the advancement and honouring of justice. According to perfectionism, by contrast, the state can deliberately promote values, projects, activities and modes of living aimed at the good life; it can promote conceptions of the good. Kramer is a perfectionist. He argues that the state should invest in the success of the groups to which its citizens belong and that it can do so by promoting excellence in human achievements. This bolsters a variety of conceptions of the good, including those that value specific forms of such excellence. But Kramer argues that this is compatible with the Rawlsian liberal project. How? Because the excellence of one’s society or the achievements of outstanding individuals in one’s society bolsters the warranted self-respect of those who belong to the society. And, as Rawls sets it out, justice requires that individuals have a warranted sense of self-respect. In what follows my focus is not on whether Kramer succeeds in co-opting Rawls to his project – and, by extension possibly also other political liberals such as Quong – but on the idea, on which the argument relies, that individual warranted self-respect can be promoted by the state through the promotion of the excellence of the society to which the individuals whose self-respect is at stake belong. I will try to identify the mechanisms through which individuals’ self-respect and society can stand in such a relationship. I will suggest a possible direction in which the argument could be developed but will argue that currently Kramer’s account does not offer us enough detail to be able to judge if his argument can succeed.

Philosophers have often understood self-knowledge's value in instrumentalist terms. Self-knowledge may be valuable as a means to moral self-improvement and self-satisfaction, while its absence can lead to viciousness and frustration. These explanations, while compelling, do not fully explain the value that many of us place in self-knowledge. Rather, we have a tendency to treat self-knowledge as its own end. In this article, I vindicate this tendency by identifying a moral reason that we have to value and seek self-knowledge that is independent of the reason that we have to value the beneficial ends that it helps us achieve. I argue that we are in an inescapable relationship with ourselves that requires both self-love and self-respect. Self-love gives us a noninstrumental reason to know ourselves, while self-respect demands that we take this reason seriously. To pursue a project of self-discovery carefully and for its own sake, then, is part of what it is to stand in a loving and respectful relationship with ourselves.

In the present research self-respect is defined as a person’s ability to see the self as someone who has the same basic rights and dignity as others. Self-respect fills a gap in previous theorizing on the self because unlike other self-concepts it can be linked to assertiveness and claim making. Self-respect was empirically distinguished from self-competence and self-confidence (Study 1) as well as from psychological entitlement, self-esteem and self-acceptance (Study 2). Self-respect predicted assertive responses above and beyond these other self-scales in two correlational studies (Studies 1 and 3) and one experiment (Study 2). As predicted, self-respect was not related to aggressive responses, but psychological entitlement was (Studies 2 and 3). Implications for future research are discussed.

The concept of self-respect has received little attention in the psychological literature and is not clearly distinguished from self-esteem. The present research sought to empirically investigate the bases of self-respect by manipulating adherence to morals together with interpersonal appraisals (IAs), or task-related competence, in hypothetical scenarios (Studies 1a and 1b) and a situation participants relived (Studies 2 and 3). Participants’ levels of state self-respect and self-esteem were measured. Studies 1 to 3 found main effects of adherence to morals on self-respect, with self-respect mediating the effect of adherence to morals on self-esteem, but little support for competence and IAs directly influencing self-respect. Self-respect uniquely contributed to anticipated/felt self-esteem alongside competence or IAs. The pattern of results supports the conceptualization of self-respect as a component of self-esteem associated with morally principled conduct, distinct from performance and social self-esteem. The findings have implications for our understanding of self-esteem and moral behavior.

Many people seem to believe that absolute poverty is very serious, a violation of human dignity even, while relative poverty is not. Against this assumption, I will defend the claim that both, absolute and relative poverty, are degrading. I will do so by connecting dignity with a certain understanding of self-respect that rests on the ability to take care of oneself in basic matters of life as well as the ability to see and present oneself as a respect-worthy member of one’s society. Absolute poverty threatens the ability to take care of oneself in basic matters of life. Relative poverty threatens the ability to present and see oneself as a respect-worthy member of one’s society. The consequence of this argument is that relative poverty is also serious and real poverty in the sense that relatively poor people lack what is needed to live in dignity. It is closer to absolute poverty then commonly assumed. Relating absolute as well as relative poverty to dignity and self-respect shows that serious poverty is not only a problem for very poor societies in what is called the developing world, but also prevalent in the wealthier regions of Europe.

All teachers are perpetually engaged in a struggle for recognition of who they are, what they are, and what they are worth. We know that this affects their professional identities, but not enough about what the effects are. This narrative inquiry explores how a struggle for recognition in a rapidly changing post-apartheid school system affected the professional identities of three South African mathematics teachers. Examined through a set of theoretical lenses consisting of Honneth’s levels of recognition; Kelchtermans’ components of the retrospective dimension of a professional self; and, Huttunen and Heikkinen’s circles of recognition, their stories reveal an ability to cope with a lack of recognition by counterbalancing its negative effects with the positive effects of recognition sourced from experiences elsewhere. Surprisingly, their stories have more in common than their sociocultural differences seem to suggest.

Schwartz uses the account of moral respect developed in the previous chapters to apply it in concrete cases of medical care for non-autonomous patients. She considers the importance of respecting the dignity of children to their development of self-respect and draws on Dillon’s concept of care-respect as a second-person concept. She considers care for patients with Alzheimer’s disease and suggests that when patients cannot advocate for themselves there is a particular danger of objectification and so moral respect becomes all the more important. In such cases understanding second-person care-respect as asymmetrical can directly include non-autonomous persons among those who are owed respect because of their dignity.

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-respect 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.

This chapter focuses on how the theoretical concepts of honor, self-respect, and self-control are interrelated in Gibali culture, for example, self-control is seen as equal to self-respect. Furthermore there is the necessity of putting others at ease while covering personal opinions and emotions, especially fear. Then there is a discussion about how Gibalis avoid and counter-act rude behavior from people who either do not know or prefer not to follow common understandings of appropriate behavior. The last sections discuss how self-control is taught and how the lack of self-control is punished.

Children’s rights spring from human rights that specify the minimum standards of civilized behavior. They all hinge on the right to competent parents. Competent parenthood rests upon attachment bonds that promote self-respect, self-confidence, and resiliency in both children and their parents. Although parental rights come from the Constitutional protection of the privacy of the family and individual liberty, they really reflect legal and physical custodial duties essential for the survival of our species and our nation.

The essay is a phenomenological study of Russian literature as a point of critique of two lifeworlds: the traditional Russian Feudalism with its “decadent” aristocracy, and the modern Western Enlightenment with its values, specifically the “subjective” construction of val-uations of all environment and human activities. Russian writers, from Turgenev all the way to Gogol found themselves between those two worlds and sought an answer which of them answers the existential question of human self-worth as an “eidetic” criterion of all values and life worlds, given in direct awareness. Self-worth does not belong to the world of categories, but is apparent in active commitments, such as being truthful, honorable, other and self respect‒dimensions absent among modern values.El ensayo es un estudio fenomenológico de la literatura rusa como un punto de crítica de dos mundos: el Feudalismo ruso tradicional con su aristocracia "decadente" y la Ilustración occidental moderna con sus valores —concretamente, la construcción "subjetiva" de evaluaciones de todo tipo de ambiente y actividades humanas. Los escritores rusos, desde Turgenev hasta Gogol, se encontraron entre esos dos mundos y buscaron una respuesta que respondiera a la cuestión existencial de la auto-estima humana como un criterio "eidético" de todos los valores y mundos de la vida, dado en conciencia directa. La autoestima no pertenece al mundo de las categorías, sino que se manifiesta en los compromisos activos, tales como ser veraz, ser honorable, respeto propio y ajeno —dimensiones ausentes entre los valores modernos.

Human diversity plays a crucial role in the contemporary themes of social justice. A positive recognition of disability has become a part of the inescapable human diversity that enriches our experience. Every civilized society therefore, must provide for adequate physical and financial resources for the education and rehabilitation of the disabled so that they can enjoy a life of freedom, self respect and take active part in social life. The present study is an attempt to understand the current scenario of the available services for the disabled in the state of Jammu & Kashmir.