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Plato's Republic divided subsequent study of justice in two, as a virtue of people and of institutions. Here, the start of a reunification is attempted. Justice is first understood personally as the virtuous mean between arrogance and servility, where just people properly respect themselves and others. Because justice requires that like cases be treated alike and self-respect is a special instance of respect generally, justice requires a single standard for self and others. In understanding justice in terms of respect, structural analogies become apparent between "recognition" and "appraisal" respect, on the one hand, and Rawls' two principles of justice on the other. The present view is then compared to "social egalitarian" theories of justice and the essay concludes with a discussion of how mercy is related to justice and an explanation of why just people always look for reasons to mitigate blame and punishment but never to aggravate them. [ABSTRACT FROM AUTHOR]

The article delves into the relationship between stigma and Rawlsian liberalism, examining how stigma can impact self-respect. It introduces two strategies within Rawlsian liberalism to combat stigma: the Self-Respect Strategy and the Hierarchy Strategy. The article suggests a new approach that combines both strategies to address urgent cases of stigma, particularly those affecting marginalized groups. This compilation of philosophical articles and studies explores various concepts like shame, equality, and discrimination from diverse perspectives, offering insights into moral philosophy and social norms. [Extracted from the article]

This article discusses the self-respect argument for basic liberties, which is that self-respect is an important good, best supported by basic liberties, and that this yields a reason for the traditional liberty principle. I concentrate on versions of it that contend that self-respect is best supported by basic liberties for reasons related to the recognition that such liberties convey. I first discuss the two standard approaches loosely associated with John Rawls and Axel Honneth. Here self-respect pertains to traits and conduct (Rawls) or to one's personhood (Honneth). It is argued that these approaches fail to show why self-respect is better supported by the liberty principle than certain alternatives worth taking seriously – unless (in the case of personhood self-respect) self-respect is construed in such a narrow way that it is not a condition for autonomy or welfare in any plausible sense. I then identify a self-attitude that I call "a sense of competence", which at least shows that the liberty principle is more important to autonomy than what we might otherwise have reasons to believe. [ABSTRACT FROM AUTHOR]

Abstract This study aims to examine the impact of parent-child relationship on smartphone dependence among middle school students and explore the mediating role of self-respect and self-control. A cross-sectional survey was conducted using the Parent-Child Relationship Scale, Smartphone Dependence Scale, Self-Respect Scale, and Self-Control Scale with a sample of 2,311 middle school students. Correlation analysis revealed positive correlations among parent-child relationship, self-respect, and self-control. Specifically, the parent-child relationship was positively correlated with self-respect (r = 0.454) and self-control (r = 0.423), and negatively correlated with smartphone dependence (r=-0.380). Smartphone dependence was negatively correlated with self-respect (r=-0.409) and self-control (r=-0.629). Self-respect was positively correlated with self-control (r = 0.519). Structural equation modeling indicated that self-respect and self-control partially mediated the relationship between parent-child relationship and smartphone dependence. The mediation effect of self-respect was − 0.0843 (effect size = 8.99%, 95% CI=-0.1303 to -0.0379), and the mediation effect of self-control was − 0.3149 (effect size = 33.59%, 95% CI=-0.3802 to -0.2500). The total chain mediation effect of self-respect and self-control was − 0.2499 (effect size = 26.66%, 95% CI=-0.2915 to -0.2119). Self-respect and self-control serve as a chain-mediated pathway between parent-child relationship and smartphone dependence among middle school students.

Studies on women in ecotourism can be classified into two categories. First, women become empowered by participating in community-based ecotourism. Second, such projects continue to push women into gender-specific roles. Drawing from a qualitative study on community-based ecotourism projects in the Chilika Lagoon, this paper argues for a third category. Here, within the rubric of sanskritisation – social mobility and cultural factors associated with patriarchy – women are excluded from working in community-based ecotourism projects. Instead, they need to become "good wives" to uphold the community's izzat (honour) and samskruti (culture) by dissociating themselves from "indecent" works like engaging in the ecotourism projects in the lake. The paper concludes that articulating the embodiment of honour and culture with the framework of sanskritisation can help us broaden our understanding of developmental practices in rural India and explain complex interplays of caste and gender that prevent Dalit women from entering certain labour markets. [ABSTRACT FROM AUTHOR]

Philosophical work on self‐respect has distinguished between various kinds of self‐respect. In this paper, Shiying Li begins by introducing important kinds of self‐respect and exploring the conceptual and empirical relations among them. She then discusses the value and political significance of social bases of self‐respect for both individuals and society. While political theory on this topic, especially from the Rawlsian tradition, has focused on the social bases of self‐respect in a well‐ordered society, Li takes on the task of uncovering the social bases of self‐respect in an unjust society marked by structural injustices such as racism, sexism, social stigmas, and economic and other social inequalities. She provides arguments, including public reason arguments, for the political priority and urgency of securing robust self‐respect for all in an unjust society, and thus paves the way for a discussion of the role that education, especially schooling, can and should play in securing robust self‐respect. Li concludes by offering reasons to direct special attention to specific aspects of schooling and by making suggestions regarding a curriculum and pedagogy aimed at securing robust self‐respect for all. [ABSTRACT FROM AUTHOR]

Philosophical work on self‐respect has distinguished between various kinds of self‐respect. In this paper, Shiying Li begins by introducing important kinds of self‐respect and exploring the conceptual and empirical relations among them. She then discusses the value and political significance of social bases of self‐respect for both individuals and society. While political theory on this topic, especially from the Rawlsian tradition, has focused on the social bases of self‐respect in a well‐ordered society, Li takes on the task of uncovering the social bases of self‐respect in an unjust society marked by structural injustices such as racism, sexism, social stigmas, and economic and other social inequalities. She provides arguments, including public reason arguments, for the political priority and urgency of securing robust self‐respect for all in an unjust society, and thus paves the way for a discussion of the role that education, especially schooling, can and should play in securing robust self‐respect. Li concludes by offering reasons to direct special attention to specific aspects of schooling and by making suggestions regarding a curriculum and pedagogy aimed at securing robust self‐respect for all. [ABSTRACT FROM AUTHOR]

The purpose of this article is: to show adaptive family relationships, which are greatly influenced by actualization of gender and role identification; to present mother’s negative family experience, which also affects maladaptive family relationships with children; to give specificity of conflict relationships in singleparent families, and show how these conflicts differ to a large extent from even seemingly similar conflicts in full-parent families; to describe the results of pilot study of adaptive and maladaptive relationships between parents and children of senior age. Methods of the research. The following theoretical methods of the research were used to solve the tasks formulated in the article: a categorical method, structural and functional methods, the methods of the analysis, systematization, modeling, generalization. The empirical method is a pilot research. The results of the research. We proved, that as a rule, maladaptive family relationships were considered in psychological literature, in particular, in terms of analyzing children’s conflicts with adults. At the same time, conflicts between high school students and teachers as significant adults come to the fore. That is, maladaptive family relationships arise as a result of misunderstandings of senior pupils in school interaction (as a result of failure, misunderstandings with teachers on the basis of various issues and problems). At the same time, maladaptive family relationships are analyzed only fragmentarily. Senior pupils always show the need to be a full-fledged participant in the interaction, and not a simple witness of certain events. Schoolchildren in senior school age claim that they are busy with certain important matters, perform independent actions, seek to express their attitude to events, but their parents do not always fully imagine how adequate or correct their children’s actions are. Conclusions. We can highlight the personality needs of senior pupils, characteristic of this age period, which amplify adaptive family relationships, such as: the need to independently perform various types of activities, to get pleasure from them; a need to explain the extremely important meaning of one’s personality in relation to others, to be needed by others; the need for self-expression, self-presentation, which actualizes considerable interest and self-respect of senior pupils, the desire to justify one’s opinion and to have it heard, the desire to protect oneself from aggression on the part of others, but not just to agree silently with the situation that develops, but to be able to object, not to agree, not to accept it, etc., and also not to be guided by it in further activities; the need for multicultural, harmonious communication with adults.

Despite signifying a negative self-appraisal, shame has traditionally been thought by philosophers to entail the presence of self-respect in the individual. On this account, shame is occasioned by one's failure to live up to certain self-standards—in displaying less worth than one thought one had—and this moves one to hide or otherwise inhibit oneself in an effort to protect one's self-worth. In this paper, I argue against the notion that only self-respecting individuals can experience shame. Contrary to the idea that shame presupposes the presence of self-worth, I contend that shame merely requires that one have the desire, rather than the expectation, that one is worthy. Furthermore, I suggest that the desire for concealment fueled by shame is not an inherently self-protective mechanism but can alternatively be understood as an effort to safeguard one's connection with others. [ABSTRACT FROM AUTHOR]

Past research has shown that the socioeconomic status (e.g., income or education) is associated with people's self-evaluation, such as global self-esteem. In the present research, we argue that socioeconomic status also affects people's belief of possessing the same rights as others (i.e., self-respect). In a cross-sectional study (N = 298) and a longitudinal study (N = 379), we investigated the relationships between income and education with three forms of self-regard. The only consistent finding was that income was related to self-respect over time even when controlling for self-love and self-competence, the core and well-studied components of global self-esteem. We discuss the significance of our findings with regard to social justice and democracy. [ABSTRACT FROM AUTHOR]

John Rawls places the social bases of self-esteem among the primary goods. What Rawls calls moral shame can arise whenever one subjectively has reason to disesteem oneself, to evaluate oneself negatively. The distinction between properly personal negative emotions (such as shame and contempt) and negative emotions focused on wrongdoing, and thus on action (such as resentment and guilt), reflects, according to Rawls, the two sides of a “complete moral conception,” the good and the right. The paper explores the articulation between Rawls’s moral psychology and the theory of justice, and challenges some of the objections that his conception of shame has raised since the 1980s among philosophers of the emotions. Is such moral psychology ad hoc, artificially tailored to the normative construction of A Theory of Justice? The paper seeks to comply with the principle of charity of interpretation.

This article analyses the film Thappad (The Slap) (2020) directed by Anubhav Sinha, which portrays slapping as a form of domestic abuse and a violation of women’s right to self-respect. This study investigates the incorporation of Universal Human Rights principles into the discourse of Hindi cinema. Through textual analysis of the film text, the paper examines how the film employs the language of rights as a counter-narrative against patriarchal ideologies, promoting gender equality and dignity within domestic settings. It argues that by countering the conservative cultural perspectives pertaining to spousal abuse through the discourse and philosophy of Human Rights, the film contributes to societal transformation. The paper identifies a shift in the film’s discourse from traditional, orthodox narratives to universal narratives centred around rights.

The subject of the study is the self–attitude of young people applying and not applying makeup. The relevance of the work is due to the presence of deep psychological factors that determine the use / non-use of makeup. The aim is to study the socio-psychological characteristics of self-attitude in young people who prefer and reject makeup. Research objectives are as follows: the study of scientific papers relevant to the subject of research, the formulation of the essential theoretical foundations of the research, the selection of methods that correspond to the goals of the research, the conduct of empirical research. In the empirical study, the Self-Attitude Questionnaire is used. The main result obtained by the authors is as follows: in the group rejecting makeup, self-attitude, self-esteem, self-guidance are expressed more strongly than in the group applying makeup. Makeup aversives show a more positive attitude towards themselves, are more prone to self-esteem and self-confidence, have a higher level of self-guidance. The group applying makeup is characterized by a lower self-attitude, self-guidance and self-esteem. The results obtained are important as an indicator of the psychological state of the individual during psychological counseling, psychocorrection and psychotherapy.

Despite the widely accepted recognition of the notion of self-respect and its importance for emotional well-being, it has received scant attention in the psychological literature. We report on the development and validation of a scale to measure trait (character-based) appraisal self-respect (ASR), conceptualised as a disposition to perceive or appraise oneself as being a respectworthy honourable person. We tested the factor structure, reliability, convergent, discriminant and criterion validity of the ASR scale in samples of adult individuals (combined N = 1910 across samples). The resulting ASR scale was found to be essentially unidimensional and showed good internal and acceptable test-retest reliability. Trait ASR was correlated with (yet distinct from) theoretically related measures of global self-esteem, moral self and principledness, and was distinct from other self-esteem facets not based on honourable character traits. Importantly, it related to well-being and prosocial behaviour over-and-above self-esteem. The validation work served to consolidate the theoretical boundaries and utility of this important concept. [ABSTRACT FROM AUTHOR]

Social rights have been considered positive rights that do not require them to be part of the constitution. The most common objection against constitutional social rights holds that social rights are welfare rights and that, by nature, the Constitution should protect only rights of non-interference. In this paper, I show that the previous thesis is debatable, and I offer a liberal argument to defend the constitutionalisation of social rights. In general terms, the arguments presented rest on two main ideas of Rawls's thought linked to his conception of citizens as autonomous persons, as well as to his conception of society. In particular, the paper proposes a systematic understanding of the two principles of justice and an analysis of the notions of society as a system of mutual cooperation, as well as the ideas of self-respect and moral powers. [ABSTRACT FROM AUTHOR]

The present research investigated the relationship between self-respect (i.e., a person's belief of possessing the same rights as others) and depressive symptoms. Based on earlier longitudinal findings that self-respect fosters assertiveness and that assertiveness negatively predicts depressive symptoms, we tested these relationships in Western and non-Western countries. Additionally, we explored associations with suicidal ideation. Across seven countries (N = 2408) we found that self-respect and depressive symptoms were negatively correlated. In addition, we found evidence for an indirect path via assertiveness as well as negative correlations with suicidal ideation in countries with available measures. Finally, within-manuscript meta-analyses confirmed the main path between self-respect and depressive symptoms across all seven countries. This research presents the first evidence for the negative association between self-respect (feeling equal to others) and depressive symptoms and highlights new directions for linking self and self-regard to mental health. [ABSTRACT FROM AUTHOR]

Copyright of Kalemname is the property of Kalemname and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A satisfactory degree of life satisfaction is of great importance in developing an optimistic perception about the events and problems encountered throughout life, being satisfied with life, and leading a peaceful life. Important predictors of life satisfaction include self-respect, emotional intelligence, and hope. In this context, this study was primarily conducted to examine the mediating role played by hope and self-respect in the correlation between emotional intelligence and life satisfaction in undergraduate students. Also, we aimed to examine the correlation between the variables of life satisfaction, hope, emotional intelligence, and self-respect. In this quantitative study, correlational analysis and causal-comparative research were used. The sample of the study included 819 university students. The "Original Form of Schutte Emotional Intelligence Scale 33-TR," the "Life Satisfaction Scale," the "State Hope Scale," and the "Rosenberg Self-Esteem Scale" were utilized as data collection tools. Data analysis involved Pearson's correlation and path analysis. Analyses showed significant relationships between the variables of hope, self-respect, life satisfaction, and emotional intelligence. Also, direct and indirect effects were found between that the variables. Finally, it was concluded that the correlation between life satisfaction and emotional intelligence was mediated significantly by hope and selfrespect. The research findings were interpreted and discussed in the light of the relevant literature. [ABSTRACT FROM AUTHOR]

The idea of empowerment has gained a significant role in the discourse of poverty. I outline a restricted conception of empowerment inspired by Kant's idea of rightful honour. According to this conception, empowerment consists in enabling individuals to assert their own human rights (juridical empowerment). I apply this conception to impoverished persons and argue that it is crucial to their self-respect, their so-called 'power-[from-]within,' and their political agency, and has a teleological primacy regarding our efforts to reduce poverty. I also defend the idea that there is a moral right to this form of empowerment and a corresponding duty to empower the impoverished as rights-asserters. Juridical empowerment will be compatible with a pluralism of substantive accounts of the moral wrongs of poverty and with broader conceptions of empowerment. [ABSTRACT FROM AUTHOR]

How much should we sacrifice for the sake of others? While some argue in favour of significant sacrifices, others contend that morality cannot demand too much from individuals. Recently, the debate has taken a new turn by focusing on moral demands under non-ideal conditions in which the essential interests of many people are set back. Under such conditions, in some views, moral theories must require extreme moral demands as anything less is incompatible with equal consideration of everyone's interests. The insistence on the extremeness of moral demands, however, presupposes a simplistic account of non-ideal conditions as characterized mainly by the non-compliance of many individuals. Non-ideal conditions are also characterized by institutional non-compliance, whereby institutions often do not do what they ought to do. Institutional non-compliance is significant as it increases the size of moral demands significantly, thereby exacerbating the conflict between these demands and the self-interest of individuals subjected to these institutions. I argue that individuals have a meta-interest in not experiencing such internal conflicts as these can undermine their affirmation of self-respect. Meta-interest can be advanced by adopting the promotion of just institutions as an ultimate aim, as such institutions lessen the conflict and, accordingly, enable us to live more harmonious lives. Moreover, the promotion of just institutions allows us to affirm our sense of self-respect under non-ideal conditions too. Because the promotion of just institutions is in our self-interest, this is not an extreme but a moderate moral demand. [ABSTRACT FROM AUTHOR]

Aim and Background: Infidelity in marriage is a major cause of marital dissatisfaction and also the main cause of marital and sexual conflicts and incompatibilities, therefore; the purpose of the present study was to compare the effectiveness of the religion-based forgiveness training and the fairness-based contextual therapy on improvement of self-esteem and empathy of betrayed women in Ahvaz. Methods and Materials: The research method was experimental with a pre-test and post-test design and a control group with random assignment. The statistical population of this research included all married women who had experienced infidelity who referred to international counseling centers and Rah Kamal in Ahvaz city, out of which 45 people were selected using available sampling method and randomly and equally passed to the training group. Religion-based (experiment 1), fairness-based contextual therapy group (experiment 2) and control group were assigned. Subjects responded to Rosenberg's self-esteem scale (1965) and Bateson's scale of empathic traits (Bateson et al. 1983). Each experimental group received the number of relevant training sessions based on their respective instructions, while the control group did not receive any intervention during this period. Data were analyzed using multivariate analysis of covariance (MANCOVA), Bonferroni post hoc test and SPSS software version 26. Findings: The results of Bonferroni's post hoc test showed that religion-based forgiveness training and justice-oriented contextual therapy increase self-esteem (p < 0.001) and empathy (p < 0.001) of betrayed women compared to the control group. However, there was no significant difference between the two methods in increasing self-esteem (p = 0.415) and empathy (p = 0.114) of betrayed women. Conclusions: Based on the results, it can be said that in order to help increase the self-esteem and empathy of betrayed women towards their husbands, any of the methods of religion-based forgiveness training or justice-based contextual therapy can be used successfully.

Whether or not luck egalitarians must be committed to basic equality I qua i luck egalitarianism is a question we cannot settle here[4]; but we would certainly expect luck egalitarians to share this basic commitment, even if it is not, strictly speaking, required by luck egalitarianism. Keywords: egalitarianism; equality; ethos; luck egalitarianism; self-respect; shame; talent EN egalitarianism equality ethos luck egalitarianism self-respect shame talent 41 58 18 03/15/23 20230301 NES 230301 INTRODUCTION A recurring concern about luck egalitarianism is that it violates core egalitarian commitments because its implementation would make some individuals, in particular those who lack marketable talents, experience shame. So our response focuses on shame, rather than neighboring phenomena, and asks to what extent shame that occurs in a broadly (rather than ideal) luck egalitarian society can be imputed to luck egalitarian commitments and is inimical to egalitarian values at the same time. This type of respect is a central commitment of any egalitarian view so if the critics can show that the shame felt in a luck egalitarian society leads to unequal recognition respect they would have a strong argument against luck egalitarianism. [Extracted from the article]

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India has a long tradition of social dramas that dates back to the 19th century. Such plays have been instrumental in raising social and political awareness among the masses. Located within this strong tradition of 'socials', is Kusum Kumar's hard-hitting play Suno Shefali (Listen Shefali). Originally written in Hindi in 1975 and published in 1978, the play is significant for it engages with violence and oppression at the intersection of caste, class and gender at a time when feminist scholars had not theorized intersectionality as an important analytical tool of analysis. The play also predates several important Indian plays, especially by the male playwright, that deal with the problems of caste system in India. In this essay, I will attempt to study various forms of violence committed on a Dalit woman at the intersection of gender, caste and class in Kumar's Listen Shefali using theoretical concepts like Kimberle Crenshaw's 'intersectionality', Johan Galtung's 'structural violence', M. Weigert's 'personal violence', Pierre Bourdieu's 'symbolic violence' and Gayatri Chakravarty Spivak's 'epistemic violence'. [ABSTRACT FROM AUTHOR]

Copyright of Public Security & Public Order / Visuomenes Saugumas ir Viesoji Tvarka is the property of Mykolas Romeris University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The most crucial period for the teenagers is the secondary school period. The affection and knowledge that lead the student to build up his or her own self individuality, develop positive relationships, and cope with possible conflicts must be given to her or him by his or her family and neighborhood. The aim of this study was to analyze the correlation among the self-respect, the need for the solution of the conflict, social anxiety, and emotional exploitation within the range of the middle school students. The aforementioned research is such a kind of descriptive study which used one of the correlational survey research models, the quantitative method. In addition to the Personal Data Collection Document, the Scales of the Need of Conflict Resolution, emotional exploitation, the Rosenberg Self-Respect Scale, and the Social Anxiety Scale for the Teenagers are used. The research universe of this study is composed of 10.196 middle school students studying in the 6th, 7th, and the 8th year, at the public schools of the Ministry of Education of the TRNC. The sample group of the research is constituted by 530 volunteer middle school students from Famagusta, Guzelyurt, Lefke, Nicosia, and Kyrenia, respectively. The AMOS 2.1 and the SPSS 25 are used to resolve the data collected. The study that carried out through the structural equality method verifies that there is an agent role of the Need for the Conflict Resolution in between the self-respect and emotional exploitation. However, there cannot be verified any relation in between the self-respect and the social anxiety within the agent role of the Need for the Conflict Resolution. There has been verified meaningful and positive correlations among through the marks of the students taken from the NCR and the SAST, the NCR and the EES, the NCR and the RSRS, the SAST and the RSRS, the SAST and the EES, and the EES and the RSRS. [ABSTRACT FROM AUTHOR]

This review paper gives an insight into various factors and elements responsible for stress, with reference to women academicians and administrators. A detailed study explores various dimensions, which makes the study more informative. The worklife balancing techniques and the use of technology play a crucial role in day-to-day chores. The juggling between the different roles of women creates stress, but financial independence always acts as a motivator. Job security helps them realise their potential and achieve the unexpected. The challenges at the workplace are different for academicians and administrators, due to the nature of the job. So, the action and reaction to stress are also different, because they depend on the nature of the person facing them. Overall, it was observed that contentment of contribution towards self-growth, family growth, and nation at large will reduce stress. Adoption of technology and outsourcing various household duties create employment and economic growth. Meditation heals stress, which in turn makes women more creative. [ABSTRACT FROM AUTHOR]

The most crucial period for the teenagers is the secondary school period. The affection and knowledge that lead the student to build up his or her own self individuality, develop positive relationships, and cope with possible conflicts must be given to her or him by his or her family and neighborhood. The aim of this study was to analyze the correlation among the self-respect, the need for the solution of the conflict, social anxiety, and emotional exploitation within the range of the middle school students. The aforementioned research is such a kind of descriptive study which used one of the correlational survey research models, the quantitative method. In addition to the Personal Data Collection Document, the Scales of the Need of Conflict Resolution, emotional exploitation, the Rosenberg Self-Respect Scale, and the Social Anxiety Scale for the Teenagers are used. The research universe of this study is composed of 10.196 middle school students studying in the 6th, 7th, and the 8th year, at the public schools of the Ministry of Education of the TRNC. The sample group of the research is constituted by 530 volunteer middle school students from Famagusta, Guzelyurt, Lefke, Nicosia, and Kyrenia, respectively. The AMOS 2.1 and the SPSS 25 are used to resolve the data collected. The study that carried out through the structural equality method verifies that there is an agent role of the Need for the Conflict Resolution in between the self-respect and emotional exploitation. However, there cannot be verified any relation in between the self-respect and the social anxiety within the agent role of the Need for the Conflict Resolution. There has been verified meaningful and positive correlations among through the marks of the students taken from the NCR and the SAST, the NCR and the EES, the NCR and the RSRS, the SAST and the RSRS, the SAST and the EES, and the EES and the RSRS.

NPR runs a program about entrepreneurs called, "How I Built This." By contrast, the song "Solidarity Forever" says, "It is we who plowed the prairies; built the cities where they trade/Dug the mines and built the workshops, endless miles of railroad laid." In this article, I examine two ways to conceptualize the production of goods and services: individualistically or holistically. At issue is whose activity has significant social value. Following a thought from Elizabeth Anderson, I develop and defend a holist view of productivity. I argue that the central issue is normative: how is it best to regard the social phenomenon of extensive joint production and provision of goods and services? I begin by distinguishing different cases of joint productivity in order to focus on large scale activities. I then argue that the concept of marginal contribution does not provide a basis for viewing productivity individualistically. Overall, non‐normative arguments underdetermine the best way to regard our productive activities. I go on to present normative arguments in favor of regarding our joint productive activities holistically. I end by distinguishing four species of productivity holism and by noting issues for further research. [ABSTRACT FROM AUTHOR]

Respect and self-respect are the cornerstone motivations in Kantian moral psychology. But "respect" is an ambiguous term. As Stephen Darwall has argued, sometimes respect refers to a constraint on practical reason, but at other times it refers to a person-directed pro-attitude. In this article, I argue that this distinction is a problem regarding self-respect since self-respect, in the latter sense, lacks warrant. Furthermore, I discuss Nietzsche's conception of "self-reverence," which in some ways serves as a replacement for Kantian self-respect in the pro-attitude sense. I argue that, in Nietzsche's view, the value that a person anticipates and aspires to realize in the future warrants self-reverence, even in cases where the person cannot fully articulate this value. This kind of self-directed value is what Nietzsche means when he claims in Beyond Good and Evil §287, "The noble soul has reverence for itself." [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

In this article, I develop W. E. B. Du Bois’s concept of double consciousness to demonstrate the limitations of Kant’s and Rawls’s models of self-respect. I argue that neither Kant nor Rawls can explain what self-respect and resistance to oppression warrants under the conditions of violent and systematic racial exclusion. I defend Du Bois’s proposal of voluntary black self-segregation during the Jim Crow era and explain why Du Bois believes that the black American community has a moral right to assert its self-respect by mitigating its exposure to racial violence and animus in a white-controlled polity. [ABSTRACT FROM AUTHOR]