an essay of respect

Respect Essay for Students and Children

500+ words essay on respect.

Respect is a broad term. Experts interpret it in different ways. Generally speaking, it is a positive feeling or action expressed towards something. Furthermore, it could also refer to something held in high esteem or regard. Showing Respect is a sign of ethical behavior . Unfortunately, in the contemporary era, there has been undermining of the value of Respect. Most noteworthy, there are two essential aspects of Respect. These aspects are self-respect and respect for others.

Self-Respect

Self-Respect refers to loving oneself and behaving with honour and dignity. It reflects Respect for oneself. An individual who has Self-Respect would treat himself with honour. Furthermore, lacking Self-Respect is a matter of disgrace. An individual who does not respect himself, should certainly not expect Respect from others. This is because nobody likes to treat such an individual with Respect.

Self-Respect is the foundation of a healthy relationship . In relationships, it is important to respect your partner. Similarly, it is equally important to Respect yourself. A Self-Respecting person accepts himself with his flaws. This changes the way how others perceive the individual. An individual, who honours himself, would prevent others from disrespecting him. This certainly increases the value of the individual in the eyes of their partner.

Lacking Self-Respect brings negative consequences. An individual who lacks Self-Respect is treated like a doormat by others. Furthermore, such an individual may engage in bad habits . Also, there is a serious lack of self-confidence in such a person. Such a person is likely to suffer verbal or mental abuse. The lifestyle of such an individual also becomes sloppy and untidy.

Self-Respect is a reflection of toughness and confidence. Self-Respect makes a person accept more responsibility. Furthermore, the character of such a person would be strong. Also, such a person always stands for his rights, values, and opinions.

Self-Respect improves the morality of the individual. Such an individual has a good ethical nature. Hence, Self-Respect makes you a better person.

Self-Respect eliminates the need to make comparisons. This means that individuals don’t need to make comparisons with others. Some people certainly compare themselves with others on various attributes. Most noteworthy, they do this to seek validation of others. Gaining Self-Respect ends all that.

Get the huge list of more than 500 Essay Topics and Ideas

Respect of Others

Everyone must Respect fellow human beings. This is an essential requirement of living in a society. We certainly owe a basic level of Respect to others. Furthermore, appropriate Respect must be shown to people who impact our lives. This includes our parents, relatives, teachers, friends, fellow workers, authority figures, etc.

One of the best ways of showing respect to others is listening. Listening to another person’s point of view is an excellent way of Respect. Most noteworthy, we must allow a person to express his views even if we disagree with them.

Another important aspect of respecting others is religious/political views. Religious and cultural beliefs of others should be given a lot of consideration. Respecting other people’s Religions is certainly a sign of showing mature Respect.

Everyone must Respect those who are in authority. Almost everyone deals with people in their lives that hold authority. So, a healthy amount of Respect should be given to such people. People of authority can be of various categories. These are boss, police officer, religious leader, teacher, etc.

In conclusion, Respect is a major aspect of human socialization. It is certainly a precious value that must be preserved. Respectful behaviour is vital for human survival.

Customize your course in 30 seconds

Which class are you in.

• Travelling Essay
• Picnic Essay
• Our Country Essay
• My Parents Essay
• Essay on Favourite Personality
• Essay on Memorable Day of My Life
• Essay on Knowledge is Power
• Essay on Gurpurab
• Essay on My Favourite Season
• Essay on Types of Sports

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Download the App

May 4, 2023

Essays on Respect: Delving into the Core Values and Implications for Society

Respect is not just a word, it's a powerful force that can change the world. Struggling to write an essay on respect? These examples are here to guide you!

Have you ever noticed how a simple act of respect, like holding the door open for someone or saying 'thank you,' can brighten someone's day and make the world feel a little kinder? Respect is a fundamental value that we all need to thrive, yet it can sometimes feel in short supply in our fast-paced, competitive world. 

That's why in this series of essays, we're diving deep into the topic of respect: what it means, why it matters, and how we can cultivate it in our daily lives. We'll explore the power of reverence, examining how showing respect can be a transformative act that creates connection, understanding, and empathy. We'll also delve into the role of respect in relationships, discussing how treating others with dignity and kindness can be a foundation for healthy connections and flourishing communities. And, of course, we'll discuss the practical applications of respect, including how it can enhance communication and lead to more productive, satisfying interactions. 

By the end of this blog post, we hope you'll come away with a renewed appreciation for the value of respect and a host of tools and strategies for practicing it in your daily life. Join us on Jenni.ai to learn more and gain access to a wealth of resources for essay writing and more. Let's dive in!

Examples of Essays on Respect

The Importance of Respect in Building Healthy Relationships

Respect is an essential ingredient for any healthy relationship to thrive. When two people treat each other with respect, they can build a strong and lasting bond that withstands the test of time. Respect is not just about being polite or courteous to one another, but it's also about acknowledging and appreciating each other's unique qualities and differences. In this article, we'll explore the importance of respect in building healthy relationships and how it can help you maintain a happy and fulfilling connection with your partner.

What is respect?

Respect is a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements. In the context of relationships, respect means treating your partner with dignity, recognizing their worth, and valuing their opinions and feelings. It involves listening to them, being considerate of their needs, and acknowledging their boundaries.

Why is respect important in relationships?

Respect is the foundation on which healthy relationships are built. Without respect, a relationship can quickly deteriorate into a toxic and unhealthy dynamic where one partner dominates the other or both partners constantly belittle each other. Respect is what allows two people to trust each other, communicate effectively, and build a strong emotional connection. Here are some reasons why respect is crucial in building healthy relationships:

It fosters trust and intimacy

When two people respect each other, they can trust each other to be honest and transparent. This trust allows them to open up and be vulnerable with each other, leading to a deeper emotional connection and intimacy. Trust and intimacy are essential for any healthy relationship to thrive, and respect is the foundation on which they are built.

It promotes effective communication

Respectful communication involves listening actively, being mindful of each other's feelings, and avoiding hurtful language or behaviors. When two people communicate respectfully, they can resolve conflicts in a constructive and healthy manner, leading to a stronger and more fulfilling relationship.

It builds a sense of safety and security

When two people respect each other, they feel safe and secure in each other's company. They know that they can rely on each other and that their partner will always have their back. This sense of safety and security is essential for building a healthy and long-lasting relationship.

It helps to maintain individuality

Respect is not just about acknowledging your partner's worth, but also about respecting their individuality and unique qualities. When two people respect each other, they can appreciate each other's differences and allow each other to grow and develop as individuals. This helps to maintain a healthy balance between dependence and independence in the relationship.

How to show respect in a relationship?

Showing respect in a relationship involves a combination of behaviors and attitudes. Here are some ways you can show respect to your partner:

Listen actively

One of the most important ways to show respect is to listen actively to your partner. This means paying attention to what they are saying, asking questions, and responding with empathy and understanding.

Be considerate of their feelings

Respect also means being considerate of your partner's feelings. Avoid saying or doing things that might hurt them or make them feel uncomfortable.

Acknowledge their achievements

Respect involves acknowledging and appreciating your partner's achievements and successes. Celebrate their accomplishments and encourage them to pursue their goals and dreams.

Respect their boundaries

Respect also means respecting your partner's boundaries. Avoid pressuring them to do things they are uncomfortable with and always seek their consent before engaging in any intimate activities.

Avoid criticizing or belittling them

Respectful communication also involves avoiding hurtful language or behaviors. Avoid criticizing or belittling your partner, and instead focus on expressing your concerns in a constructive and respectful manner.

Show appreciation and gratitude

Showing appreciation and gratitude is another important way to demonstrate respect in a relationship. Let your partner know that you value and appreciate them, and express your gratitude for the things they do for you.

Be honest and transparent

Honesty and transparency are crucial components of respectful communication. Be truthful with your partner, and avoid hiding things from them or being deceitful in any way.

Take responsibility for your actions

Respect also means taking responsibility for your actions and acknowledging when you make mistakes. Apologize when you've done something wrong, and work together with your partner to find a solution.

How to handle disrespect in a relationship?

Disrespectful behavior can have a significant impact on a relationship and can quickly lead to conflict and tension. Here are some ways to handle disrespect in a relationship:

Communicate your concerns

The first step in addressing disrespect in a relationship is to communicate your concerns to your partner. Let them know how their behavior is making you feel, and work together to find a solution.

Set boundaries

Setting boundaries is an important part of respecting yourself in a relationship. Let your partner know what you will and won't tolerate, and be prepared to enforce these boundaries if necessary.

Seek outside help

If you're struggling to handle disrespect in your relationship, consider seeking outside help from a therapist or counselor. They can provide you with the tools and support you need to navigate the situation.

Respect is an essential ingredient for building healthy and fulfilling relationships. When two people treat each other with respect, they can develop a strong emotional connection based on trust, intimacy, and mutual appreciation. By listening actively, being considerate of each other's feelings, and communicating respectfully, you can show your partner that you value and respect them. Remember that respect is a two-way street, and it's essential to treat your partner the way you would like to be treated.

Cultivating Respect: Strategies for Fostering a Culture of Civility

Respect is a fundamental aspect of human interactions. It is essential to creating a positive and productive workplace culture. Unfortunately, respect is often in short supply in many organizations, leading to negative outcomes such as high turnover rates, low employee engagement, and poor job satisfaction. In this article, we will explore strategies for cultivating respect in the workplace to foster a culture of civility.

Introduction

The workplace is a complex environment that involves the interaction of various individuals with diverse backgrounds and personalities. This diversity often results in conflicts that can negatively impact the work environment. Therefore, fostering a culture of civility is critical to ensuring a healthy and productive workplace. Civility refers to respectful behavior and polite communication, even in situations where there is disagreement or conflict.

The Importance of Respect in the Workplace

Respect is vital to creating a positive and productive work environment. It promotes employee engagement, job satisfaction, and overall well-being. Respectful interactions also encourage collaboration, creativity, and innovation. When employees feel respected, they are more likely to share ideas, provide feedback, and take risks.

Strategies for Fostering a Culture of Civility

Lead by Example: The behavior of leaders sets the tone for the entire organization. Leaders should model respectful behavior and communicate clear expectations for civility in the workplace.

Communication: Encourage open and honest communication by creating a safe and supportive environment. Ensure that all employees have an opportunity to share their thoughts and ideas.

Education: Provide training on conflict resolution, effective communication, and cultural awareness. This will equip employees with the necessary skills to navigate difficult conversations and work collaboratively with diverse individuals.

Policies and Procedures: Establish clear policies and procedures for addressing conflicts and promoting respectful behavior. Ensure that all employees are aware of these policies and understand the consequences of violating them.

Recognition: Recognize and reward employees who demonstrate respectful behavior and contribute to a positive work environment. This will encourage others to follow suit and foster a culture of civility.

Challenges and Solutions

Cultivating respect and promoting civility in the workplace is not always easy. There are several challenges that organizations may face, including resistance to change, lack of resources, and differing perspectives. However, these challenges can be overcome by implementing the following solutions:

Address Resistance: Address resistance to change by communicating the benefits of cultivating respect and promoting civility. Explain how it will benefit the organization, employees, and customers.

Allocate Resources: Allocate the necessary resources to promote respectful behavior, such as training programs, policies and procedures, and recognition programs.

Understand Differences: Encourage employees to understand and respect cultural and individual differences. This will help to foster an environment of inclusivity and respect.

Cultivating respect and promoting civility in the workplace is essential to creating a positive and productive work environment. It requires leadership, communication, education, policies, and recognition. Organizations that prioritize respect and civility will benefit from increased employee engagement, job satisfaction, and overall well-being. By implementing the strategies discussed in this article, organizations can create a culture of civility that fosters respect, collaboration, and innovation.

In conclusion, cultivating respect and promoting civility in the workplace is critical to creating a positive and productive work environment. It requires the commitment and effort of all employees, starting with leadership. By implementing the strategies discussed in this article, organizations can create a culture of civility that fosters respect, collaboration, and innovation. By doing so, they will benefit from increased employee engagement, job satisfaction, and overall well-being, leading to greater success and growth.

Understanding Empathy: The Key to Building Respectful Connections

Empathy is the ability to understand and share the feelings of others. It is a powerful tool that helps us connect with people and build healthy relationships. In this article, we will explore the meaning of empathy, its importance in building respectful connections, and how to cultivate empathy in our daily lives.

What is Empathy?

Empathy is the ability to understand and share the feelings of others. It involves putting yourself in someone else's shoes and seeing the world from their perspective. Empathy helps us connect with people and build healthy relationships by creating a sense of mutual understanding and respect.

The Different Types of Empathy

There are three different types of empathy: cognitive empathy, emotional empathy, and compassionate empathy.

Cognitive Empathy

Cognitive empathy is the ability to understand someone's thoughts and feelings intellectually. It involves seeing the world from their perspective and understanding their needs and concerns.

Emotional Empathy

Emotional empathy is the ability to share someone's feelings and emotions. It involves feeling what they feel and experiencing their emotions alongside them.

Compassionate Empathy

Compassionate empathy is the ability to feel someone's emotions and take action to help them. It involves understanding their needs and concerns and taking steps to address them.

How to Cultivate Empathy

Cultivating empathy requires practice and effort. Here are some strategies you can use to cultivate empathy in your daily life:

Active Listening

Active listening involves fully concentrating on what someone is saying and actively engaging with them. It involves asking questions, providing feedback, and demonstrating that you are fully present and engaged.

Putting Yourself in Someone Else's Shoes

Putting yourself in someone else's shoes involves imagining how they are feeling and seeing the world from their perspective. It involves suspending judgment and taking the time to understand their needs and concerns.

Practicing Self-Reflection

Practicing self-reflection involves taking the time to reflect on your own thoughts and feelings. It involves being honest with yourself about your biases and assumptions and actively working to challenge them.

Practicing Empathy Exercises

Practicing empathy exercises involves actively seeking out opportunities to practice empathy. These exercises may involve volunteering, practicing active listening, or engaging in role-playing activities.

Empathy is a crucial tool for building respectful connections with others. It allows us to understand and share the feelings of others, creating a sense of mutual understanding and respect. By practicing empathy in our daily lives, we can build stronger relationships, enhance our communication skills, and improve our overall well-being.

Respect and Communication: How Listening and Dialogue Can Build Bridges

Communication is the foundation of any relationship, be it personal or professional. However, communication isn't just about talking; it also involves listening actively and with respect. In this article, we will explore how respect and communication can build bridges and help create strong relationships.

Definition of communication

Importance of communication

Communication challenges

Building Bridges through Communication

Communication is a powerful tool that can be used to create and maintain bridges between people. By communicating effectively, we can connect with others on a deeper level and build trust and respect. Here are some ways to build bridges through communication:

Active listening is the key to effective communication. When we listen actively, we give the other person our undivided attention, and we try to understand their perspective without interrupting or judging them.

Empathy is the ability to understand and share the feelings of another person. When we empathize with others, we put ourselves in their shoes, and we try to see things from their perspective. This helps us to communicate more effectively and build stronger relationships.

Respect is essential in any relationship. When we respect others, we treat them with dignity and honor their views and opinions, even if we disagree with them. This creates a safe space for communication and encourages people to share their thoughts and feelings openly.

Open Communication

Open communication is critical for building bridges. When we communicate openly, we share our thoughts and feelings honestly and transparently, and we encourage others to do the same. This helps to build trust and creates a deeper connection between people.

Communication Challenges

Effective communication isn't always easy, and there are many challenges that can arise. Here are some of the most common communication challenges:

Language Barriers

Language barriers can make communication difficult, especially when there are cultural differences. It's essential to be patient and to try to understand the other person's perspective, even if there are language barriers.

Emotional Triggers

Emotions can often get in the way of effective communication. When we feel triggered, we may become defensive or angry, which can create a barrier to communication. 

Power Imbalances

Power imbalances can make communication difficult, especially in a professional setting. When one person has more power or authority than the other, it can be challenging to communicate effectively. 

Effective communication is critical for building bridges and creating strong relationships. By listening actively, empathizing, showing respect, and communicating openly, we can overcome communication challenges and build bridges that last. Remember to be patient, kind, and understanding, and always approach communication with an open mind and heart.

The Power of Reverence: How Respect Can Shape Our Lives

Respect is an essential aspect of our lives that plays a crucial role in shaping our personalities and building meaningful relationships. When we show respect to others, we create a positive environment that allows everyone to thrive. The power of reverence goes beyond basic etiquette; it influences our behavior, decisions, and outlook on life. In this article, we will explore the importance of respect and how it can shape our lives.

Understanding Respect

Respect is defined as a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements. It is an attitude that acknowledges the worth of another person or thing. Respect is a fundamental aspect of human interaction that creates a positive environment for everyone. It is essential in building trust, maintaining healthy relationships, and promoting cooperation.

Respect in Personal Relationships

Respect is an essential ingredient in creating meaningful personal relationships. It is the foundation on which all relationships are built. When we show respect to our partners, friends, and family members, we create an environment of trust, empathy, and mutual understanding. Respect allows us to communicate effectively, express our opinions, and solve conflicts in a healthy manner. It is also the key to maintaining healthy boundaries and creating a safe space for everyone involved.

Respect in Professional Relationships

Respect is equally important in professional relationships. It is the key to building trust, fostering collaboration, and creating a positive work environment. When we show respect to our colleagues, supervisors, and subordinates, we promote teamwork, productivity, and job satisfaction. Respectful communication allows for the sharing of ideas, constructive feedback, and the creation of a supportive work culture.

The Benefits of Respect

The power of reverence has numerous benefits that can positively impact our lives. Respect promotes empathy, understanding, and cooperation, allowing us to build healthy relationships with others. It creates a positive environment that fosters personal and professional growth, leading to increased productivity, job satisfaction, and overall well-being. Showing respect also improves our self-esteem, allowing us to feel more confident and empowered.

The Consequences of Disrespect

On the other hand, disrespect can have severe consequences that negatively impact our lives. Disrespectful behavior can damage relationships, erode trust, and create a hostile work environment. It can lead to misunderstandings, conflicts, and even legal issues in extreme cases. Disrespectful behavior can also damage our self-esteem, leading to feelings of inadequacy and insecurity.

Cultivating Respect

Cultivating respect is an ongoing process that requires mindfulness and conscious effort. It involves acknowledging the worth of others, recognizing their contributions, and treating them with dignity and kindness. Cultivating respect also means recognizing our own worth and treating ourselves with kindness and compassion. When we cultivate respect, we create a positive environment that allows everyone to thrive.

In conclusion, the power of reverence is an essential aspect of our lives that can positively impact our personal and professional relationships. Respect allows us to build healthy relationships, promotes empathy and understanding, and fosters personal and professional growth. It is the key to creating a positive environment that allows everyone to thrive. Cultivating respect is an ongoing process that requires mindfulness and conscious effort, but the benefits are worth it.

In conclusion, these essays have explored the multifaceted concept of respect, examining its core values and societal implications. We have seen how respect can foster healthy relationships, promote empathy and understanding, and facilitate productive communication. Through examples from literature, history, and contemporary events, we have gained insights into the power of reverence and the importance of cultivating a culture of civility.

If you are a student looking to improve your essay writing skills, Jenni.ai can help. With our AI-powered tools and resources, you can streamline your writing process, generate new ideas, and refine your work for maximum impact. Sign up for a free trial today to discover the benefits of Jenni.ai and take your writing to the next level.

Try Jenni for free today

Create your first piece of content with Jenni today and never look back

45,000+ students realised their study abroad dream with us. Take the first step today

Meet top uk universities from the comfort of your home, here’s your new year gift, one app for all your, study abroad needs, start your journey, track your progress, grow with the community and so much more.

Verification Code

An OTP has been sent to your registered mobile no. Please verify

Thanks for your comment !

Our team will review it before it's shown to our readers.

• Essay Writing /

Essay on Respect: Best Samples Available for Students

• Updated on  
• Nov 7, 2023

Essay on Respect: Mahatma Gandhi once said, ‘I cannot conceive of a greater loss than the loss of one’s self-respect.’ We all deserve respect from others when they interact with us, regardless of how we are as individuals. Polite, considerate and courteous behaviour are all part of respect. Respect is a larger concept which encompasses treating others the way you would like to be treated, listening to different viewpoints with an open mind, and refraining from causing harm or offence to others. It is considered a fundamental aspect of healthy relationships, effective communication, and a harmonious society. Let’s discuss more through some samples in the essay on respect.

Table of Contents

• 1 Essay on Respect in 100 Words
• 2 Essay on Respect in 200 Words
• 3 Essay on Respect in 300 Words

Also Read: World Sight Day Activities to Plan for Your School

Essay on Respect in 100 Words

Respect is a two-way concept; you receive respect when you show respect to others. Whether you are in a professional or a personal environment, talking respectfully is always appreciated. Respect is not just talking politely but a profound acknowledgement of the dignity of others. 

Respect involves listening to others with an open mind, appreciating the uniqueness of everyone, and refraining from actions that cause harm or undermine the well-being of others. We can consider respect as a timeless virtue. It is necessary for maintaining healthy relationships, communities, and societies. From the way we talk to the way we behave, respect is highlighted in our every move.

Also Read: Essay on Parents

Essay on Respect in 200 Words

‘Respect is what we owe; love, is what we give.’ – Philip James Bailey

How can you expect others to respect you when you cannot serve it to others? We never disrespect people whom we care about. Neither do they. As humans when interacting with others, we expect respectful behaviour from others. It is considered the fundamental aspect of binding human interactions and enabling us to live in harmony with others. 

We can acknowledge and appreciate people, which is one of the most important parts of respectful behaviour. At its essence, respect transcends cultural barriers and fosters empathy, understanding, and kindness among individuals.

Respect is shown via thoughtful actions and considerate behaviour. It involves treating others with courtesy, refraining from causing harm and valuing diverse perspectives. When one respects another person, one listens attentively, seeking to understand rather than to judge. This practice nurtures a culture of open communication and mutual understanding, facilitating the resolution of conflicts and the forging of strong, enduring relationships.

Our respectful attitude and behaviour cultivate a sense of belonging and safety in social settings. In school, respect forms the basis for effective learning and growth. The respectful behaviour of teachers and students fosters an atmosphere of trust and collaboration, nurturing an environment where knowledge is shared, and intellectual curiosity is encouraged.

Essay on Respect in 300 Words

‘Respect your efforts, respect yourself. Self-respect leads to self-discipline. When you have both firmly under your belt, that’s real power.’ – Clint Eastwood

Respect functions as the cornerstone of considerate and empathetic human interaction, forming the basis for a harmonious and equitable society. What we learn is what we say to others. Our respectful behaviour shows our inherent value and dignity. It also fosters empathy, understanding, and compassion, nurturing relationships that are founded on mutual admiration and consideration.

Showing a passive attitude that reflects in one’s behaviour and treatment of others shows who we really are. It entails treating individuals with dignity and kindness, valuing their perspectives, and honouring their rights and boundaries. When one demonstrates respect, they engage in thoughtful communication, listen attentively, and seek to understand differing viewpoints. Such actions lay the groundwork for trust and cooperation, facilitating the resolution of conflicts and the cultivation of strong, enduring bonds.

There are three types of respect: Respect for Personhood; Respect for Authority; and Respect for Honour.

• Respect for personhood is the recognition and acknowledgement of the inherent dignity, autonomy, and worth of every individual. This concept emphasizes the importance of treating each person as a unique and valuable being, deserving of ethical consideration and moral regard.
• Respect for authority acknowledges the legitimacy and position of individuals or institutions that hold power or influence in a particular context. It involves recognizing the roles and responsibilities of those in positions of authority and adhering to their directives or decisions within the boundaries of ethical and legal standards.
• Respect for honour upholding the principles of integrity, dignity, and moral uprightness in both oneself and others

Respect is not confined to personal relationships and educational institutions; it is a fundamental element that shapes the fabric of society.

Ans: Here are some best tips for respecting people: act responsibly, be empathetic, accept mistakes, listen to others, be relentlessly proactive, pay attention to non-verbal communication, keep your promises, etc.

Ans: To write an essay you need to highlight what respect means to you and how it can serve as an effective tool for coexisting with others. The concept of respect goes beyond talking politely and actively listening. It is considered a fundamental aspect of healthy relationships, effective communication, and a harmonious society. 

Ans: Here are three types of respect: Respect for Personhood, Respect for authority and Respect for honour.

Related Articles

For more information on such interesting topics, visit our essay writing page and follow Leverage Edu .

Shiva Tyagi

With an experience of over a year, I've developed a passion for writing blogs on wide range of topics. I am mostly inspired from topics related to social and environmental fields, where you come up with a positive outcome.

Leave a Reply Cancel reply

Save my name, email, and website in this browser for the next time I comment.

Contact no. *

Connect With Us

45,000+ students realised their study abroad dream with us. Take the first step today.

Resend OTP in

Need help with?

Study abroad.

UK, Canada, US & More

IELTS, GRE, GMAT & More

Scholarship, Loans & Forex

Country Preference

New Zealand

Which English test are you planning to take?

Which academic test are you planning to take.

Not Sure yet

When are you planning to take the exam?

Already booked my exam slot

Within 2 Months

Want to learn about the test

Which Degree do you wish to pursue?

When do you want to start studying abroad.

January 2024

September 2024

What is your budget to study abroad?

How would you describe this article ?

Please rate this article

We would like to hear more.

Have something on your mind?

Make your study abroad dream a reality in January 2022 with

India's Biggest Virtual University Fair

Essex Direct Admission Day

Why attend .

Don't Miss Out

113 Respect Essay Titles & Prompts

If you are here, you probably need to write a respect essay. It is a very exciting topic for students of all levels. There are many good respect topics to write about: respect of people, respect of laws, military respect, respect and responsibility, etc. Check the complete list of respect essay titles below

🏆 Best Respect Topic Ideas & Essay Examples

⭐ simple & easy respect essay titles, 📌 most interesting respect topics to write about, 👍 good respect essay titles for students, ❓ questions about respect.

Respect is a term known to everyone since early years. But what it really means to respect? It is essential to separate this word from politeness, love, or other feelings. In simple terms, resect can be defined as a tribute honor and considerations of someone’s emotions, wills, rights, and goals.

In a respect essay, you can discuss mutual respect, forms of respect in different cultures, and other issues. We recommend you first define why it is important to respect each other. Having this question answered, it will be easier to analyze the role of respect in particular situations.

• Tolerance and Respect for Cultural Differences The author concludes the essay in the third section by revisiting the thesis statement and highlighting the various approaches used to develop attitudes that promote respect and tolerance.
• Plato and Aristotle’s Views of Virtue in Respect to Education Arguably, Plato and Aristotle’s views of education differ in that Aristotle considers education as a ‘virtue by itself’ that every person must obtain in order to have ‘happiness and goodness in life’, while Plato advocates […]
• The Importance of Respect in the Military This paper seeks to discuss the importance of respect in the military. Therefore, respect in the army ensures that the jobs of both the seniors and the subordinates are done.
• The Meaning of Respect Regardless of where exactly the person is – at a formal dinner, on a walk, at work, school or university – a certain degree of respect is required and expected from a person. The purpose […]
• Respect in Daily Lives The show of respect is very important especially to the adults, as they act as role models to the young children. Without respect, it would be hard to settle such differences, as no one would […]
• Respect, Honor, & Love Children for Their Parents They should never disrespect them or talk to them rudely and calmly listen to whatever they say. Children must always accompany their parents to the temples and worship wholeheartedly in front of the Gods.
• Respect and Self-Respect: Impact on Interpersonal Relationships and Personal Identity It is fundamental to human nature to want to be heard and listened to.indicates that when you listen to what other people say, you show them respect at the basic level.
• How the Courts Address or Respect Our Rights as Citizens The BOARD OF CONTROL OF FLORIDA, A body corporate, No.643. The case began in April 1948 The plaintiff was a black student who had applied to be admitted to the University of Florida’s College of […]
• Jacques Louis David’s Art with Respect to Question of Gender The most “sound” in the context of “femininity” and “masculinity” are the pictures The Oath of the Horatii, The Death of Socrates and The Lictors Returning to Brutus the Bodies of His Songs and The […]
• Respect in a Diverse Workplace This is because employees who lack respect are likely to involve themselves in behaviors that portray lack of respect to both the person and to the contribution made by other employees in an organization.
• Respect for Elder’s Wisdom Each of the two elders gave independent versions of socialisation in the Emirati society in the past, and how the society has transformed with the emergence of communication technologies.
• Pharmacy: Advocacy, Integrity, and Respect A pharmacist that does not have integrity would easily give in and sell the drugs to a relative or a friend.
• Feminism and Respect for Culture A crucial gender aspect that continues to trouble the unity of the people across the world is gender bias, which seems to encourage the formation of the feminist campaigns.
• Business Obligations With Respect to Environment The analysis focuses on the ethical concerns faced by Virgin Blue Holdings which is one of the major airline company’s in Australia, and how the management deals with these issues within the environmental setup.
• Importance of Bible With Respect to Christian Ministry It also mentions the roles and responsibilities of Christian ministry in the society and in the church, basic requirements to become as a minister etc in the base of New Testament.
• Addressing the Disrespect in the Military It is important that every person in the military adhere to the conducts whether in uniform or not. Therefore, issues of disrespect tend to be very minimal in the military.
• Discussion: Law Enforcement and Respect In the case study, the situation highlights a situation in which Arnold, a homeless drug user, refuses to leave the entrance of a building in a low-income apartment complex without causing disturbances.
• Trust and Respect: “The Effects of Hazing and Sexual Harassment” First, it destroys the public image of the U.S.military and leads to the situation when people associate military service with abuse, humiliation, and the inability to serve their country with dignity.
• Fostering Dignity and Respect in Caring To mitigate this situation, the management of the home care organization should strive to make sure that a patient’s decision is respected and valued.
• Diversity, Inclusion, and Respect for Human Dignity in America The purpose of this paper is to evaluate cultural acceptance in the US in connection to respect and provide means of increasing respect for other cultures.
• Respect and Integrity of Company Employees On this note, economy of one’s country or state is bound to grow since new ideas will bring in more innovations that are key to the economic stability. The value of respect is strong and […]
• No Respect Given to Military Family The purpose of this essay is to study the impact of the problem of insufficient respect for military families on society and individuals and to find solutions to this issue.
• Helping Business Behave Morally With Respect to Consumer Safety The organization should consider factors that affect marketability of the product, such as the costs involved, any warranties, which may be implied on the product and the quality of the product as customers are concerned […]
• Free Speech and Mutual Respect on Campus In case the notion of free speech on campus will be misinterpreted and evil ones will use their free speech policy to hurt others, what sad consequences this will lead to?
• Social Factors in the US History: Respect for Human Rights, Racial Equality, and Religious Freedom The very first years of the existence of the country were marked by the initiatives of people to provide as much freedom in all aspects of social life as possible.
• Why Comedy Gets No Respect The Golden Globe awards, on the other hand, divide the Best Motion Picture category into the sub-categories of drama and musical/comedy, and in that second category, many of the great comedies produced in the past […]
• Earning Respect From Employess and Superiors The manager can do this by earning the respect of both his staff and superiors. Moreover, a manager can earn respect from his staff if he listens and takes interest in the things happening to […]
• Partner Healthcare System INC Case: Competing Interests and Respect After the lapse of a certain period of time, in 1994, the Boards of BWH and MGH accorded their approval to designate the MGH/Brigham Health Care System Inc as to the sole member of the […]
• Concept in Understanding Contemporary Policy Processes in Europe with Respect to Government and Policies The emergence of MLG where on the one hand has created the need for collective decision making over complex problems which leads to a loss of control for nation-states, on the other have brought the […]
• Critical Evaluation of Organisational Learning With Respect to HP Research Labs By the change process HP is able to point out its flaws in the light of literature, various barriers like communication barrier, cultural barrier and the barrier of sharing knowledge among its various centres.
• Sweatshops and Respect for Persons One of the identified flaws in the logic of the authors is that while they focus on the ethical issues surrounding sweatshops and the responsibility of multinational corporations in providing decent working conditions, Arnold and […]
• Marketing Research with Respect to Modern Office Suppliers In this paper, the SWOT analysis of Staples and Amazon will be carried out as Modern Office Suppliers is planning to operate in the manner that these two companies operate.
• Respect and Its Significance Respect is thus imperative in any society since a great deal of the collectively desirable quality, virtues and morals which establish human dignity, and give the best out of a person and the society at […]
• New Respect Is Bestowed on Fiscal Policy The article also explores some of the fiscal policies that have been “used around the world since the 2008 economic crisis”.
• Communication of Respect in Interethnic Service Encounters The woman’s English is perfect, and she seems to be a loyal customer and the one who has developed a certain connection with the cashier.
• When a Multinational Corporation Should Violate or Respect Local Cultural Norms A multinational following these cultural norms would be respecting local culture because it considers the level of economic development in the country.
• Managing Cultural Diversity: Sustain and Respect Cultural Identities The report concentrates on the discussion on benefits and challenges of cultural diversity, the opportunity cultural diversity offers and provides practical recommendations that can help the management to deal with the multicultural diversity issues effectively.
• Saint Leo’s Core Value of Respect and Socio-Cultural Impacts on Tourism These factors result to changes in different aspects of the society such as religion, cultural practices and other influential factors like where the society emulate the aspects of the tourists.
• Responsibilities of Computer Professionals to Understanding and Protecting the Privacy Rights It is therefore the responsibility of computer professionals to take all the necessary steps that would help preserve the privacy of computer users, some of which have been mentioned in this essay.
• Why Trust and Respect are Crucial for a Relationship
• The Importance of Respect and Responsibility Among Students in School
• Why Is It Important To Promote Acceptable Behaviour And Respect
• The Mindset of Athletes with Respect to Injuries
• Theoretical Views of Weber and Gidden in Respect to Globalization
• The Importance of Respect in Resolving Social Issues Such as Discrimination and Racism
• When And Why Do States Respect Norms
• Women’s Fight for Respect and Equality in the Workplace
• The Need for Cross-Cultural Communication and Respect in Australia
• The Hindu Belief In Respect For All Living Creatures
• The Loyalty, Respect and Trust of Oedipus the King
• The Health Costs of Inaction with Respect to Air Pollution
• The Importance of Respect Throughout Society
• Tolerance, Empathy and Respect and Diversity Programming
• The Government Should Respect Property Rights
• The Rise And Public Respect Of President Nixon
• The Importance of Trust and Respect in an Organization or Family
• Upholding Education With Great Respect
• Women Deserve More Respect For Women
• The Theme of Respect for Father in Seamus Heaney’s Poems Digging and Follower
• The Law Enforcement Must First Achieve Respect And Trust
• The Importance and Role of Respect for Authority in The Iliad by Homer
• Vulnerability and the Right to Respect for Private Life as an Autonomous Source of Protection
• The Importance Of Respect In John Steinbeck’s Cannery Row
• Valuing People, Fostering Dignity and Respect
• U.S. Foreign Policy in Respect to China
• Treating Animals with the Same Respect as Humans
• The Values Of Democracy, Society, Respect For Human Rights
• The Respect of George Washington for the Sanctity of Human Rights
• We Should Respect Every Citizen’s Right to Vote
• When Security Gets No Respect
• Treat the Person with Respect and Dignity
• The Lack of Respect for Army in the United States
• The Importance of the Government’s Respect of the Citizens for a Successful Democratic Nation
• Women’s Struggles to Gain Status, Respect and Rights in the Society
• The Roles of Respect in “Spanglish” and “The Stolen Party
• The Struggle for Equality and Respect in a Man’s World
• The Ideal Vision And Respect For The Human Body
• Vietnam War Veterans Deserve More Respect
• The Importance Of Integrity And Self Respect
• The Internet, Moral Judgment and Respect
• The Importance of Respect and Effort in the Course of Religion
• Understanding the Real Concept of Self-Respect
• The Principle Of Respect For Autonomy
• How Can Teachers Respect History in the Classroom?
• Why Should Our Veterans Be Given Respect?
• What Role Does Respect Play in Your Relationships With Friends and Family?
• Should Companies Treat Their Employees With Respect and Treat Each One of Them With Dignity?
• What Are the Benefits of People Treating Each Other With Respect?
• Why Should Professionalism, Respect, and Effective Communication Be Practiced in the Workplace?
• How Did Socrates Feel About the Leaders of Athens? Did He Respect Them?
• When Was the Last Time You Disrespected Someone?
• Why Do Teachers Deserve More Respect?
• Does More Respect From Leaders Postpone the Desire to Retire?
• How Did Joan Didion Define Respect?
• What Are Some Respectful Behaviors?
• Why Are Trust and Respect Crucial for a Relationship?
• What Does Self-Respect Mean?
• Can Society Function Without Respect?
• What Is the Difference Between Respecting a Person and Respecting Our Planet?
• Why Should You Respect a Person’s Religion Beliefs?
• What Do Trust and Respect Mean and How They Should Be Earned?
• Are Latina Women Treated With Respect?
• How Much Do Americans Respect the Time of Others?
• Does Everyone Deserve Respect? Why or Why Not?
• How Does Students’ Ethnicity Influence Their Respect for Teachers?
• How Do You Think Respect Affects Your Community, the World?
• Who Deserves Respect?
• How the Maori People Earned Respect and Admiration From the English?
• Why Doesn’t Charles Bukowski Get Much Respect in the U.S. as a “Serious Author”?
• What Does It Feel Like to Be Respected?
• How Important Is Respect in Our Lives?
• Do You Consider Yourself to Be a Respectful Person? Why or Why Not?
• How Do You Show Respect to Others?
• Friendship Essay Ideas
• Charity Ideas
• Family Relationships Research Ideas
• Communication Research Ideas
• Ethnicity Research Topics
• Leadership Qualities Research Ideas
• Professionalism Research Ideas
• Ethical Relativism Essay Topics
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2023, October 26). 113 Respect Essay Titles & Prompts. https://ivypanda.com/essays/topic/respect-essay-examples/

"113 Respect Essay Titles & Prompts." IvyPanda , 26 Oct. 2023, ivypanda.com/essays/topic/respect-essay-examples/.

IvyPanda . (2023) '113 Respect Essay Titles & Prompts'. 26 October.

IvyPanda . 2023. "113 Respect Essay Titles & Prompts." October 26, 2023. https://ivypanda.com/essays/topic/respect-essay-examples/.

1. IvyPanda . "113 Respect Essay Titles & Prompts." October 26, 2023. https://ivypanda.com/essays/topic/respect-essay-examples/.

Bibliography

IvyPanda . "113 Respect Essay Titles & Prompts." October 26, 2023. https://ivypanda.com/essays/topic/respect-essay-examples/.

Essays About Respect: Top 5 Examples and 8 Prompts

If you are looking for the next topic for your essay, read our helpful prompts and example essays about respect to get started.

Respect is a fundamental pillar in a harmonious society. At a young age, we are taught that everyone is deserving of respect and should likewise respect others, regardless of diverging beliefs, cultures, and origins. The underlying golden rule is never to do what we don’t want others to do to us.

However, as we grow older, we find it harder to respect people who go against our moral standards and social mores. Nevertheless, acknowledging people and their rights could already be a form of respect. But when people do not care to meet this bare minimum for respect, conflicts and crimes can ensue. 

5 Essay Examples

1. on self-respect by joan didion, 2. respect, trust and partnership: keeping diplomacy on course in troubling times by ted osius, 3. the respect deficit by richard v. reeves, 4. the emotional attachment of national symbols by karina lafayette, 5. filipino hospitality and respect for the aged by kashiwagi shiho, 1. how to show respect to criminals, 2. respect vs. love in relationships, 3. showing respect on social media, 4. respecting indigenous cultures, 5. how to respect data privacy rights, 6. what is respect for parents day, 7. when employees do not feel respected , 8. respect for animals.

“To assign unanswered letters their proper weight, to free us from the expectations of others, to give us back to ourselves—there lies the great, the singular power of self-respect.”

Didion explores misplaced self-respect through her experience of not making it to Phi Beta Kappa and the experience of others. What has been primarily associated with flattering others, self-respect, to Didion, is a virtue that can be developed when we emancipate ourselves from the expectations of others. 

“…[W]hen we show respect it has a big impact. Showing respect means figuring out what is really, truly important to our partners and taking that seriously. It costs America almost nothing and gets us almost everything.”

A former US ambassador to Vietnam shares that respect is a powerful tool to build and strengthen trading partners’ relationships. In the end, he suggests strengthening diplomacy with country partners, such as developing language and regional expertise.

“Here is a much deeper kind of inequality, caused not by a lack of resources, but by a lack of respect. You might be much richer or poorer than I am. But if we treat each other with mutual respect, we are, relationally speaking, equal.”

The essay talks about relational equality and how the lack of it could undermine both the sense of respect for others and the self. It touches on how the world’s meritocratic system has furthered the divide between classes and driven respect away from their reach. The urgent goal is to restore the sense of respect amid the bustle of our daily motions in life.

“National symbols deserve respect not because they are static representations of unchanging ideals, but because they offer a focal point for diverse societies to express and navigate what it is that unites and represents them.”

Respect for national symbols is imperative. But when the approach turns to one that is resistant to prospects of modifying national symbols, then we are missing out on opportunities to re-evaluate and re-invent how we can best represent our collective ideals. Instead of treating national symbols as sacred icons impervious to change, the best way to respect them and what they represent is to brave the thorny road of change. 

“When a Filipino child meets an older family member, the youth customarily greets them with a gesture called ‘mano po,’ taking the older relative’s hand and placing it on his or her own forehead to express profound respect for the elder.”

The essay thoroughly navigates how the Philippine society defends its elders, from the gestures of greeting to how the government, private sector, and non-profit organizations band together to support elders living alone. Other countries can learn from the Philippines’ experience in caring for their elders, especially in the quality care their nurses provide.

8 Thought-Provoking Prompts on Essays About Respect

It is easy to respect those who have worked hard and are deemed as typically well-behaved. But what about criminals who are stereotyped as not showing respect to others, or working hard? Are they deserving of our respect? Answer these questions and determine whether criminals are provided decent facilities and programs that inspire them to change. You can also look into how police officers keep track of their value of life to avoid the abuse of power and putting an end to life with unnecessary force. 

Take a deep dive into the differences between respect and love and discuss which is more important in a relationship. But first, explain the two and provide narrative examples to demonstrate their contrasts.

For example, with love, one might be inclined to say, “I’m willing to change myself for you.” But with a respect-filled relationship, boundaries are drawn. Hence, people can live comfortably with their true selves without having to worry about losing a partner.

Social media encourages people to say what they wouldn’t otherwise say in the physical world primarily because of the anonymity that social media grants them. In your essay, describe the effects of disrespect on social media. Social experts observe that disrespect propels cancel culture and decreases our tolerance of people with differing views. Do you agree with this? Add in other observations you have about mutual respect, or the lack of it, on social media.

Indigenous groups call for recognition and respect for their land and rich cultures. In this prompt, cite the challenges in promoting respect for the rights of indigenous peoples.

For example, how does the government reconcile the need to preserve their traditions with the need to alter practices that negatively impact the environment? Write down what else the government can do to support indigenous groups. One example is ensuring their participation in deliberating their lands’ use to enable them to give free, prior, and informed consent.

Data privacy is a fundamental human right, but our data can be easily harvested through every transaction and activity we make using our phones. This essay discusses the data privacy law in your country or state.

Write about the obligations the law has set for companies to sufficiently safeguard the personal data of their clients. Suppose you want to look at international data privacy standards. In that case, you can explore the General Data Protection Regulation , dissect its seven principles and find out how they play in the data privacy cycle from collection to disposal. 

Respect for Parents Day is celebrated in the US every August 1 to recognize the importance of parents’ roles in their children’s lives and the larger society. Dedicate this essay to celebrating your parents. Share with readers the hard work they do to raise you while handling a job or a business to build your future. Briefly narrate the origins of Respect Your Parents Day and provide tips on how families can best spend this day.  

In the workplace, some bosses abuse their power, overstep their boundaries and forget the basics of respect. How does disrespect affect the motivation and productivity of workers? Mull over this question and try to enumerate the negative impacts of disrespect in the workplace. Then, with the support of research studies, find out what motivational methods managers can employ to reinforce employees positively and help them receive the respect they deserve.

Over the years, the call for respect has extended beyond humankind and to the animal kingdom. First, hear the calls of advocacy groups combating the cruel practice of commoditizing animals or their parts for profit. Track how far their efforts have progressed.

You can also look into the International Convention for the Protection of Animals , a proposed treaty to address all animal issues, and research how it has moved forward to fill in the gap of an international agreement to protect animals.

Make sure your essays are clean and understandable with our list of the best essay checkers .

Tip : If writing an essay sounds like a lot of work, simplify it. Write a simple five-paragraph essay instead.

Yna Lim is a communications specialist currently focused on policy advocacy. In her eight years of writing, she has been exposed to a variety of topics, including cryptocurrency, web hosting, agriculture, marketing, intellectual property, data privacy and international trade. A former journalist in one of the top business papers in the Philippines, Yna is currently pursuing her master's degree in economics and business.

View all posts

Respect Essay

500+ words respect essay.

Respect is one way of expressing our love and gratitude towards others. It may indeed be the glue that binds people together. If respect is akin to “positive regard”, it is the belief that enables one to value other people, institutions, and traditions. If we want others to give us respect, it is important that we respect them too. Respect is the most powerful ingredient that nourishes all relationships and creates a good society. Students should learn the true meaning of respect. They must understand what respect means with reference to themselves and to other people. This ‘Respect’ essay will help them to do so. Students can also get the list of CBSE Essays on different topics and boost their essay writing skills. Doing so helps them to participate in various essay writing competitions.

Respect Begins with Oneself

Respect is an important component of personal self-identity and interpersonal relationships. We must respect and value ourselves so that the rest of the world recognises us and respect us. Respect is treating others the way we want to be treated. People treat us with the same amount of dignity and respect we show for others. Treating someone with respect means:

• Showing regard for their abilities and worth
• Valuing their feelings and their views, even if you don’t necessarily agree with them
• Accepting them on an equal basis and giving them the same consideration you would expect for yourself.

Respect is the overall esteem we feel towards a person. We can also feel respect for a specific quality of a person. For example, we might not like somebody’s behaviour, but we can respect their honesty.

Importance of Respect

Respect is a lesson that we learn over the years in our life. The ability to treat everyone with respect and equality is an easy trait to learn, but a difficult trait to carry out. Respect is one of the most valuable assets. A respectful person is one who shows care and concern for others. He is courteous, kind, fair, honest and obedient. With respect comes a better and more clear way of life. Respect for others helps to promote empathy and tolerance. It helps in building healthy relationships with family and friends. We feel motivated and happy when we are respected by others.

Ways to Show Respect to Others

Respect is a feeling of care for someone, which can be shown through good manners. There are several ways in which we can show respect to others. We all inculcate the value of respecting others from childhood. Doing namaste when guests come to our home is one way of showing respect to them. It is a gesture of acknowledgement & greeting people. We touch the feet of elders to show respect to them. We must take permission before using another person’s property. Teasing, threatening, or making fun of others can hurt them. So, we should respect others’ feelings and should not do anything that hurts them.

Respect is learned, earned, and returned. If we expect respect, then be the first to show it!

Students must have found “Respect Essay” useful for improving their essay writing skills. Visit the BYJU’S website to get the latest updates and study material on CBSE/ICSE/State Board/Competitive Exams, at BYJU’S.

Leave a Comment Cancel reply

Your Mobile number and Email id will not be published. Required fields are marked *

Request OTP on Voice Call

Post My Comment

Register with BYJU'S & Download Free PDFs

Register with byju's & watch live videos.

• Skip to main content
• Skip to secondary menu
• Skip to primary sidebar
• Skip to footer

ReadingJunction

Ultimate hub of educational content (Essay, Speech, Debate, Festivals, Events)

Essay on Respect (for Students in 1000 Words)

February 28, 2020 by ReadingJunction Leave a Comment

On this page, you will read an Essay on Respect for Students in 1000 Words with some quotes or sayings to understand its importance in life.

So let’s Start this Essay on Respect for School and College Students …

Table of Contents

Introduction (Essay on Respect in 1000 Words)

Respect is an abstract concept that is a charge of competence and prestige that affects both the social level and self-assessment of an individual or institution such as a family, school, regiment or nation. Accordingly, individuals (or institutions) are given value and stature based on the harmony of specific tasks.

Concerning sexuality, honour has traditionally been associated with “purity” or “virginity” or, in case of married men/women, “loyalty”. The importance of the concept of respect has declined in the modern world and has been replaced by conscience. As a noun, honour can also refer to an award. For example, given by a nation; such honours include military medals, but more generally it means civilian awards, such as Padma Shri, knighthood or Pakistani Nishan-e-Pakistan.

Also read: Speech on Discipline for Students

Few sayings about respect

Below are some few quotes which tell us importance of respect-

• Only when you respect yourself will others respect you.
• Respect for all living beings is non-violence.
• It is better to drink the nectar of humiliation than to drink the poison of honour.
• If earning increases by losing respect, then poverty is better than that.
• Protecting self-respect is our first religion.

Importance of Respect in Life

A. for value in society.

A person who is not respected in society has no value in society. Everyone tries to stay away from him. Nobody helps in that man’s time of strength. He spends his life apart from the whole world, and it is also true that a person takes a lot of time to increase his respect in society and it does not take even 1 minute to finish that honour. It is easy to earn money in the world, but it takes a lot of time to make respect in the eyes of people.

b. For Developing the own personality

When you give respect to someone, it reflects your vastness. The more people you do not respect in the world, the less is your prosperity. If you appreciate everyone, the more you will get. He is a learned man who respects all. Giving respect is the quality of advanced consciousness. Therefore, I thank all of you.

c. For Life

Respect is essential in our life because just as money is required in life, so it is necessary to respect life. It is challenging to live in a society without respect; a person who does not have a connection in the community has no value in society. Does not happen, every person tries to stay away from it, no one helps in that man’s time of compulsion, he lives his life apart from the whole world.

This statement is also true that it takes a lot of time for a person to increase their respect in society and it does not take even 1 minute to finish that honour. It is easy to earn money in the world, but it takes a lot of time to make respect in the eyes of people.

Reflection of Respect

The importance is revealed only by the actions and behaviour done by human beings, that is, according to the importance of work, human beings are considered essential. By evaluating the significance of a person’s work and behaviour, his feelings and social thoughts towards him are called his respect.

The goal of most humans is to get maximum respect, subject to which their thinking and their work is done. The cooperation of man in travelling from the ancient to the present modern era is a symbol of the greatness of man. Just as the importance of works is different according to practice, similarly, there are many forms of respect.

Encouragement increases in doing work due to respect

Those who want to honour themselves only by showing off instead of doing any good work for human society and humanity; they are misguided humans of confused intellect. Those who want to get respect in society by showing off their belongings and resources and showing off their property, house, vehicle, etc. and declaring themselves as rich.

Honesty Showing due to respect

The person desiring to be respected must first learn to respect himself for which he will have to look into his conscience and if he is a fraudulent, deceitful, dishonest or a liar, then how will he honour him because he lies to the human world. Still, it is impossible to rest with your mind.

Respect Improves in conduct and nature

When a person is guilty and cannot even respect himself, it is foolish to wish for respect from society and the world. Respect is the subject of human behaviour, conduct, and deeds, so forgetting respect, it is necessary first to review their behaviour and deeds and improve them first, change you then only the world will change.

Self-respect means that self-respect separates humans from animals. It is due to this feeling that a person feels superior. In Indian culture and our past, this sentiment was filled with the code. But in a dark period, the people of India not only lost their self-respect but also destroyed their self-confidence. The rule of foreign invaders gave rise to inferiority complex among Indians

Woman’s honour

Woman- lives in the forms of a mother, sister, daughter, and wife. A human is a woman who makes connections with society. But unfortunately, by not giving due respect to this world leader, he has tried to subdue himself from the beginning. He considers the form of the goddess as a symbol of the goddess. Her honour has the potential to change the whole world.  

In conclusion, it can be stated that respect is a capital that can earn only by creating goodwill in society by doing good deeds with honesty and respecting others also. God creates everybody in the world, and all have their importance and value. So each other respect is fundamental and necessary.

Hope you like this Essay on Respect for Students.

Reader Interactions

Leave a reply cancel reply.

Your email address will not be published. Required fields are marked *

Copyright Protection

All articles on this website are Copyright Protected. Copying or Using any material in any form is a serious offense.

Important Links

• Privacy Policy
• Terms and Conditions

Essay on Respect For Others

Students are often asked to write an essay on Respect For Others in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Respect For Others

What is respect.

Respect is about treating others the way you want to be treated. It means understanding and accepting others’ feelings and thoughts. It’s not about being right or wrong. It’s about being kind, polite, and showing care for others.

Why Respect is Important?

Respect is important because it builds strong relationships. When we respect others, we make them feel valued. This makes our friendships, families, and communities stronger. It also helps us learn from others and grow as individuals.

Showing Respect to Others

Showing respect can be simple. It can be as easy as listening when someone is speaking, saying ‘please’ and ‘thank you’, or not making fun of others. It’s about treating people with kindness, even if they are different from us.

Respect and Self Esteem

When we respect others, we also respect ourselves. We feel good about ourselves when we treat others well. This boosts our self-esteem. It makes us feel confident and happy.

In conclusion, respect is a vital part of our lives. It helps us build strong relationships, grow as individuals, and feel good about ourselves. So, let’s always remember to treat others with respect.

250 Words Essay on Respect For Others

Understanding respect.

Respect is a feeling of deep admiration for someone due to their abilities, qualities, or achievements. It is a way of treating or thinking about something or someone. If you respect someone, you accept that they are different or more experienced than you.

Why Respect Others?

Respecting others is important for many reasons. Firstly, it helps us to value differences in our friends and family. We are all different in our own ways. By respecting these differences, we learn to appreciate the uniqueness of each person. Secondly, respect promotes peace and harmony. When we respect others, we avoid unnecessary conflicts and disagreements.

Showing Respect

There are many ways to show respect. Listening carefully when someone is speaking is one way. It shows that we value their thoughts and feelings. Using polite language and good manners is another way. Saying “please” and “thank you” shows that we appreciate what others do for us. We can also show respect by treating others as we wish to be treated. This is often called the “Golden Rule”.

The Benefits of Respect

When we respect others, we also gain their respect in return. This can make our relationships stronger and more enjoyable. It can also make us feel good about ourselves. Knowing that we are treating others with kindness and respect can boost our self-esteem.

In conclusion, respect for others is a vital part of human relationships. It helps us to appreciate the value of people and promotes peace and harmony. By showing respect, we can improve our relationships and feel better about ourselves.

500 Words Essay on Respect For Others

Respect is a feeling of admiration or regard for someone or something. It is a way of treating or thinking about something or someone. If you respect your teacher, you admire her and treat her well. People respect others who are impressive for any reason, such as being in authority — like a teacher or cop — or being older — like a grandparent. You show respect by speaking and acting in a way that shows you care about others’ feelings and well-being.

Why Respect For Others is Important

Respect for others is very important for many reasons. Firstly, it helps us to treat others the way we would like to be treated. When we respect others, we understand their feelings and thoughts. This helps us to build strong relationships with them. Additionally, respect helps us to value the differences between people. Everyone is unique and has their own talents, abilities, and interests. Respecting these differences helps us to learn from each other and grow as individuals.

How to Show Respect For Others

There are many ways to show respect for others. Firstly, we can listen to them when they speak. This shows that we value their thoughts and opinions. Secondly, we can be polite and use kind words when we speak to them. This shows that we care about their feelings. We can also show respect by being honest and trustworthy. This shows that we value their trust and friendship. Lastly, we can show respect by helping others when they need it. This shows that we care about their well-being and want to help them succeed.

Benefits of Respecting Others

Respecting others has many benefits. Firstly, it helps us to build strong relationships. When we respect others, they are more likely to respect us in return. This can lead to strong friendships and positive social interactions. Secondly, respect helps us to learn and grow. When we respect the differences between people, we can learn from them and grow as individuals. Lastly, respect helps to create a positive and peaceful society. When everyone respects each other, conflicts and misunderstandings are less likely to occur.

In conclusion, respect for others is a very important quality that we should all strive to have. It helps us to build strong relationships, learn from others, and create a positive society. By showing respect for others, we can make the world a better place. Remember, respect is not just about the big things, like listening to your teacher or being polite to your elders. It’s also about the little things, like saying “please” and “thank you,” or helping someone who is in need. So, let’s all strive to show respect for others in every way we can.

Word Count: 500

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on Respect For Nature
• Essay on Respect For Life
• Essay on Respect For Human Life

Apart from these, you can look at all the essays by clicking here .

Happy studying!

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Save my name, email, and website in this browser for the next time I comment.

Beyond Intractability

The Hyper-Polarization Challenge to the Conflict Resolution Field We invite you to participate in an online exploration of what those with conflict and peacebuilding expertise can do to help defend liberal democracies and encourage them live up to their ideals.

Follow BI and the Hyper-Polarization Discussion on BI's New Substack Newsletter .

Hyper-Polarization, COVID, Racism, and the Constructive Conflict Initiative Read about (and contribute to) the  Constructive Conflict Initiative  and its associated Blog —our effort to assemble what we collectively know about how to move beyond our hyperpolarized politics and start solving society's problems. 

By Sana Farid

Original Publication: July 2005.  Current Implications added by Heidi Burgess in January 2020.

Current Implications

Though this article was written fifteen years ago, every word of it still applies today--and its importance is greatly magnified. Although Guy Burgess and I frequently quip that "all one variable theories are wrong" (in itself a one-variable theory), the lack of respect given by each U.S. political party to members of the other is certainly an extremely important driver of today's highly dangerous and destructive political polarization. More...

July 2005  

See also our " Things YOU Can Do To Help" article on Respect and the Respect Infographic .

In a class on negotiations and the impact of power , two students in a mock group negotiation exercise willingly walked out of a profitable deal just so that a stronger member of the group could be taught a lesson and be left with nothing. When asked in the debriefing session as to the reason, the response that came was that the man in power was asserting his authority over the less powerful groups and constantly showed an arrogant attitude. The lack of respect given was enough for them to accept losses, provided that the student with power lost face in front of others.

Another group in the same class walked in with extremely different results. The outcome was more equally distributed. In this case, the person in power was asked for the reason. His reasoning was: ‘I know I have power; but I don't need to show it. I have to build relationships with these other players, so it is important I treat them with respect. For it is these small relationships that will help me in the future.'

What is Respect?

Every human being and nation, irrespective of their power or strength, has the right to be respected. "Respect is an unassuming resounding force, the stuff that equity and justice are made of."[1] It means being treated with consideration and esteem and to be willing to treat people similarly.. It means to have a regard for other peoples' feelings,[2] listening to people and hearing them, i.e. giving them one's full attention. Even more importantly, respect means treating one with dignity. Respect is the opposite of humiliation and contempt. So where the latter can be a cause of conflict, the former and its opposite can help transform it. As William Ury writes in his book The Third Side : "Human beings have a host of emotional needs - for love and recognition , for belonging and identity , for purpose and meaning to lives. If all these needs had to be subsumed in one word, it might be respect"[3].

Importance of Respect in Peacebuilding and Conflict Transformation

Respect is the first positive step in building a relationship and relationships are central to conflict transformation.[4] One does not have to like a person or understand his viewpoint to accord him respect. Respect comes with the belief that a person or culture can have beliefs contradictory to ours and we should still honor them, as basic respect is a fundamental right of all human beings. In addition, goals and concessions become easier to attain when the element of respect is present As Bill Richardson, the US permanent representative to the UN put it. "You have to be a human being. You cannot be arrogant..... If you treat each individual with respect, each nation with dignity, you can get a lot further than trying to muscle them"[5]

A case example is that of John Kamm, the founder of Dui Hua Foundation. Kamm has been successful in persuading the Chinese government to release political prisoners, when many others have failed. He has found that approaching the Chinese "with dignity and respect facilitated their response to his inquiries and uncovered a wealth of information regarding the status and well being of thousands of political prisoners.[6]"

Peacebuilding and conflict transformation strongly emphasize the human relationship aspect. Therefore, for peacebuilding to succeed, the element of respect is essential.

Respect plays an important role in a number of ways.

• Respect allows one to build trust with "the other."
• Respect allows one to build and rebuild relationships.
• It provides one with "an entry," into the other side
• Those who are respected within the community are most likely to be able to bring or encourage peace.
• In addition, according respect can make the key difference in the direction of the conflict[7].
• Its presence can lead to a positive change, while its absence may lead to even more destruction.

The presence of respect can therefore create opportunities. It is then up to the peace builder to act upon them.

Thus, for a peacebuilder, it is important to look at respect from different angles. First is the importance of treating parties to a conflict with civility and honor. Once people are accorded respect, they are more willing to make compromises which are long term and sustainable, rather than those that are made under duress. Second, peacebuilders and "outsider neutral" mediators need to look for links within the conflicted society and community that have the respect of the people, such as professors, elders, religious leaders etc. Through these people, the mediators and peacebuilders can build networks and contacts. And through their help, peacebuilders and mediators can begin to build rapport with the conflicting parties.

What Happens in the Absence of Respect?

Contempt and humiliation are the absence of respect, as are a sense of being unheard or not understood . The absence of respect or a perceived lack of respect often leads to conflict at an individual, family and societal level. Since the first key step to building strong relationships is respect, the absence of respect or the breakdown of respect are also key factors in the breakdown of relationships  and in the occurrence of conflict. Relationships and contacts that are built without the presence of respect are seldom long term or sustainable.

Creating Respect

Respect is created in many ways.

• It is created when people treat others as they want to be treated. This brings us to the famous quotation from the Bible . "Do unto others as you would others do unto you". This also brings the element of circularity to it. That is, things are connected and in relationship. So the growth of something, such as respect, often nourishes itself from its own process and dynamics[8]. Be the first to accord respect, and with time, it will develop among all the conflicting parties.
• Avoid insulting people or their culture; instead try to understand them. Many disastrous interactions are characterized by attitudes such as arrogance, disdain, fear of difference, etc.[9] To avoid this, it helps to contact people who are familiar with the unfamiliar culture and can give the peacebuilder guidelines of how to best adapt to the culture.
• Be courteous. Listen to what others have to say[10]. Treat people fairly . All the basic elements "that we learned in Kindergarten" will go a long way to creating an atmosphere of trust and respect.[11]
• Apart from the above, when already involved in a conflict, ‘separating the people from the problem[12]' also allows one to treat the other side with honor. Recognizing that the issue is the problem at hand and not the people can also help create respect.

Thus the presence of respect can help transform conflicts, by providing opportunities that did not exist before. At the same time, the absence of respect can lead to conflict. What makes men like Bill Richardson and John Kamm succeed in negotiations and dialogue where many other fail, especially in their dealings with cultures other than our own? What makes them different from others? Both cite respect to be their main secret. Recognize respect to be a basic human right , treat individuals and states with dignity, and you will receive a more sustainable response. The relationships so established will be based on mutual trust and respect, and hence is likely to last. In contrast, if you browbeat your enemies (or both sides if you are the mediator) then even though the goal may be attained, the relationship will be resentful, and backlash , more than stable peace is the more likely outcome.

Though this article was written fifteen years ago, every word of it still applies today--and its importance is greatly magnified. Although Guy Burgess and I frequently quip that "all one variable theories are wrong" (in itself a one-variable theory), the lack of respect given by each U.S. political party to members of the other is certainly an extremely important driver of today's highly dangerous and destructive political polarization.

One very obvious case that I have used in several other posts in this seminar and elsewhere was Presidential Candidate Hillary Clinton's reference to Trump supporters as"deplorables." Equally destructive were Candidate Trump's reference to immigrants as criminals and rapists, and referring to others as coming from "shithole countries." Trump's disrespectful comments have continued (frequently in his tweets) almost daily since he was elected. Rather than bringing the country together as commanders and chief usually try to do, Trump is trying to fan the flames of hatred on all sides of the political divide, and he is being extremely successful in doing so.

The result, unfortunately, but not surprisingly, is continued escalation as many liberals lash back with their own disrespectful speech about Trump personally, his administration, his allies (such as Mitch McConnell) and Trump supporters in general.  This is a classic example of a positive feedback system which drives escalation higher and higher.  So, as was suggested in this essay, and as we reiterate in our Things YOU Can Do To Help and Infographics posts on Respect, respect is cyclical. If you give it, you will get it back. If you give disrespect, you'll get that back too. Giving respect—even in response to disrespect (i.e. "taking the high ground")—costs nothing and can gain much (though it may take a while to break the cycle). 

--Heidi Burgess. Jan, 2020.

Back to Essay Top

[1] William Aiken. "Respect". In CPA Journal. Available online at http://www.nysscpa.org/cpajournal/2002/0202/nv/nv14a.htm

[2] http://dict.die.net/respect/

[3] Ury, William. " The third side" New York: Penguin, 2000

[4] Lederach. John Paul. The Little Book of Conflict Transformation

[5] Szulc, Tad. How to talk to a Dictator

[6] The MacArthur Fellows Program. Available online at http://www.macfound.org/programs/fellows/

[7] Refer to the story from Ghana " I do not wish to in John Paul Lederach's "The Moral Imagination"

[8] Lederach. John Paul. The Little Book of Conflict Transformation

[9] Moore, Christopher W. and Woodrow, Peter. "What Do I Need to Know About Culture? Practitioners Suggest..." In Into the Eye of the Storm . Edited by John Paul Lederach and Janice Moomaw Jenner.

[10] http://www.goodcharacter.com/pp/respect.html

[11] "All I Really Need to Know I Learned in Kindergarten" available online at http://www.peace.ca/kindergarten.htm and as a book with the same title written by Robert Fulghum. Ivy Books; Reissue edition. 1989.

[12] Ury, William & fisher. Getting to Yes. New York: Penguin Books. 1991

Use the following to cite this article: Farid, Sana. "Respect." Beyond Intractability . Eds. Guy Burgess and Heidi Burgess. Conflict Information Consortium, University of Colorado, Boulder. Posted: July 2005 < http://www.beyondintractability.org/essay/respect >.

Additional Resources

The intractable conflict challenge.

Our inability to constructively handle intractable conflict is the most serious, and the most neglected, problem facing humanity. Solving today's tough problems depends upon finding better ways of dealing with these conflicts.   More...

Selected Recent BI Posts Including Hyper-Polarization Posts

• The Great Reset -- Peter Coleman suggests 8 steps that Columbia could follow to better understand what caused the chaos of last year, and how such conflicts can be conducted more constructively in the future.
• Massively Parallel Peace and Democracy Building Links for the Week of June 2, 2024 -- Interesting readings from readers, colleagues, and journalists we are following.
• Massively Parallel Peace and Democracy Building Roles - Part 4 -- The last in a four-part series of MPP roles looking at those who help balance power so that everyone in society is treated fairly, and those who try to defend democracy from those who would destroy it.

Get the Newsletter Check Out Our Quick Start Guide

Educators Consider a low-cost BI-based custom text .

Constructive Conflict Initiative

Join Us in calling for a dramatic expansion of efforts to limit the destructiveness of intractable conflict.

Things You Can Do to Help Ideas

Practical things we can all do to limit the destructive conflicts threatening our future.

Conflict Frontiers

A free, open, online seminar exploring new approaches for addressing difficult and intractable conflicts. Major topic areas include:

Scale, Complexity, & Intractability

Massively Parallel Peacebuilding

Authoritarian Populism

Constructive Confrontation

Conflict Fundamentals

An look at to the fundamental building blocks of the peace and conflict field covering both “tractable” and intractable conflict.

Beyond Intractability / CRInfo Knowledge Base

Home / Browse | Essays | Search | About

BI in Context

Links to thought-provoking articles exploring the larger, societal dimension of intractability.

Colleague Activities

Information about interesting conflict and peacebuilding efforts.

Disclaimer: All opinions expressed are those of the authors and do not necessarily reflect those of Beyond Intractability, the Conflict Information Consortium, or the University of Colorado.

Beyond Intractability Essay Copyright © 2003-2017 The Beyond Intractability Project, The Conflict Information Consortium, University of Colorado; All rights reserved. Content may not be reproduced without prior written permission. All Creative Commons (CC) Graphics used on this site are covered by the applicable license (which is cited) and any associated "share alike" provisions.

"Current Implications" Sections  Copyright © 2016-17 Guy Burgess  and  Heidi Burgess All rights reserved. Content may not be reproduced without prior written permission.

Guidelines for Using Beyond Intractability resources. Inquire about Affordable Reprint/Republication Rights .

Citing Beyond Intractability resources.

Photo Credits for Homepage and Landings Pages

Privacy Policy

Contact Beyond Intractability or Moving Beyond Intractability    The Beyond Intractability Knowledge Base Project  Guy Burgess and Heidi Burgess , Co-Directors and Editors  c/o  Conflict Information Consortium , University of Colorado  580 UCB, University of Colorado, Boulder, CO 80309, USA -- Phone: (303) 492-1635 --  Contact

Powered by  Drupal

Respect - List of Essay Samples And Topic Ideas

An essay on respect can delve into the importance of treating others with dignity and consideration. It can discuss the value of respect in relationships, work environments, and society at large. The essay can explore the consequences of disrespect, strategies for promoting a culture of respect, and the role of empathy in fostering understanding. We’ve gathered an extensive assortment of free essay samples on the topic of Respect you can find at Papersowl. You can use our samples for inspiration to write your own essay, research paper, or just to explore a new topic for yourself.

The Importance of Respect and Obedience to our Parents

Your parents love you and will forfeit a ton for your prosperity. That implies you have a significantly more noteworthy duty as a youngster with Duchenne to tune in to your parents, regard them, be focused, be appreciative for their commitment and difficult work, and love them back. I don't have a similar viewpoint as a parent, however I do have the point of view of being a child. I trust that my victories and disappointments in the control of […]

A Franciscan Value is Respect for the Dignity of each Person and the Manifestation of Kindness

Throughout this semester, our theology class revolved around the Franciscan Values and how these values played a part in the lives of St. Francis and Clare. The Franciscan Values are as follows: Revere the unique dignity of each person, encourage a trustful, prayerful community of learners, serve one another, society, and the Church, foster peace and justice, and last but not least, respect creation. Now, before we go on to explain how these Franciscan Values are involved with St. Francis […]

The Principle of Benevolence is Linked in the Ethics of Google

What are ethical standards? Ethical standards pertain to moral principles or the branch of knowledge dealing with ethics, as defined by Google. All researchers abide by certain principles included in their ethical standards. These principles consist of beneficence, respect, justice, and many others, depending on the profession. Beneficence necessitates the minimization of risks and an analysis of risk/benefit. Respect for individual rights calls for informed consent, and justice requires a fair and equitable selection of subjects to lessen the burden […]

We will write an essay sample crafted to your needs.

Respect to God

Respect and responsibility are important in light of my faith and my life. My faith encourages me to respect God, myself, and others. In turn, having a respectful attitude causes others to show respect to me. My faith also enables me to be responsible even during times when it is difficult. My faith in God makes me feel a sense of responsibility to show and to teach others about how being respectful can make life wonderful. My faith encourages me […]

Respect in the Classroom

This paper will focus on how to ensure an atmosphere of respect in classroom. To create an atmosphere of respect four steps must be followed. Respect in the classroom encompasses more that the interaction between students and the teacher. An atmosphere or respect means that students also treat each other properly. The result is a classroom where more learning takes place as students feel safe, motivated and of course respected. In addition, a positive classroom atmosphere is very important for […]

Feminism is for Everybody Themes of Feminism Marriage and Respect Found in a Doll’s House

The late, great Maya Angelou once said, ""You may not control all the events that happen to you, but you can decide not to be reduced by them."" This idea is one that is clearly embraced my Nora Helmer in Henrik Ibsen's A Doll House, a dramatic script filled with many heavy themes that leave a reader questioning their views on some rather hot topics. Feminism reigns supreme in the play, as the rights to equality for womankind are demanded, […]

Self-respect and Respecting Others

Every man or women who have ever walked this earth has always lived by some sort of moral code, or in other words a personal philosophy. A personal philosophy is a something that guides you in life. Many people develop their own unique personal ethics by learning from the people who play a huge role in their lives. What I value the most in my life is treating others with respect. Both of my parents have had a huge impact […]

Respect and Responsibility in Faith and Life

I am a Catholic and I believe that not everyone has the same point of view on things or belief but you should respect the point of view of others. I am responsible for my own actions and wrongdoings. I have sinned and did bad things. But I am not perfect. Everyone makes mistakes, you just have to be responsible enough to own up to it.For respect and responsibility in my faith, I have learned that not everybody has the […]

Respect and Value the Others Life

Morality and ethics are part of the human being and behavior. They are part of everyday life, people are using it regularly, even without noticing it. Humans are born with morality, they already have it, but ethics is something that they learn. Ethics teaches how to behave and act in society, and what is right or wrong. But do people really know what is right and what is not? Or are they just following their own thoughts? How can one […]

Brown V. Board: Lgal Changes in Respect to Segregation

Brown v. Board of Education is a case that changed the educational system in America and altered the United States by getting rid of segregation in schools. The effect of the ruling not only altered education but also affected race relations in a multitude of ways. This case helped take a step forward to reduce segregation and discrimination in a country that had followed the status quo for hundreds of years. There had been many other cases in America that […]

Reason to be Respectful

I am Catholic. Being Catholic means that I am a servant of God; made in his image, good and divine, just as He was. My faith is an extremely large part of me. It makes me who I am. My faith helps me make tough decisions about right from wrong; it influences me to help others. Faith is a strong belief assigned to us by God Himself. My life is solely based off of the faith I have grown up […]

Respect for Children

I believe that respect is a two way process. You should be treated the way that you would like to be treated. Children should be treated with respect by adults, as they have feelings. Adults think that children could be treated in any way they please by adults. I’m not just going to point this situation on only on adults but the children have to be treated with respect to give respect. Children should have boundaries when it comes to […]

Respect and Responsibility in Faith

Respect and responsibility play important roles in my life. As a young Catholic woman, I try to live my life by the Golden Rule, “Do unto others as you would have them do unto you” (Matthew 7:12). This Catholic principle of treating others as you would like to be treated encompasses a responsibility to respect other humans. As Catholics, we have responsibility to respect life. It is important to respect human life as well as animal and plant life. I […]

Respecting Rules and Navigating German Business Culture

The German culture is based around perfection and professionalism. They strive to make the best products of the highest qualities, of which they are very proud of. They have a very old school form of how respect is given. In Germany, many companies tend to have a “strictly hierarchical approach within which individuals’ specific roles and responsibilities are tightly defined and compartmentalized. Resulting in foreign companies to take a “methodical approach to most business issues where procedures and adherence to […]

Respect and Reputation

Respect is a deep feeling of admiration for someone elicited by their abilities qualities or achievements. Respect is important because without it nothing would get done unless it seriously benefits the person. Look at teachers. Without respect they might only have one person turning in their work. Without respect there would be anarchy in the classroom. Without respect there would be not laws or no one would follow them. Can society function without respect? Respect is something that seems more […]

Basic Values, Kindness, Compassion, Love and Respect

"I remember a grandmother clutching her grandson in his swaddling clothes, not knowing where the baby's next meal would come from," said Garret Hondronastas, Communications Manager at Infant Crisis Services. He was reminiscing about the time when he helped another family in their time of need (Garret Interview). In Oklahoma, one in four children live in poverty which means they lack access to clean diapers and daily food, putting them at risk for developmental delay (English). The demand grows stronger […]

Honesty and Loyalty – the Ultimate Way to Respect

According to Jonathan Haidt’s 2008 TED Talk titled “The Morals of Liberal and Conservatives” about moral psychology, individuals make decisions based on being an honest person and staying loyal to your roots. Reciprocity is the process of verbing someone. Being honest and trusted by others shows that he is an honorable and trustworthy person. For example, according to Haidt’s TED Talk, individuals must treat others the way that they want to be treated, so they can change “other people” (Haidt […]

The Importance of Respect

Stereotypes can cause a great deal of pain and are generally considered taboo, but some can be positive. Such as: Chinese parents put a great deal of effort into making their children successful, which is almost always defined by the prospective wealth of their child’s future career. Because the results are positive, Americans generally reckon that there is not much harm in the notion. However, in the piece “Two Kinds” by Amy Tan, the protagonist, Jing-mei recounted her childhood where […]

The Essence of Integrity: what it Means to Live with Honesty and Moral Uprightness

Integrity is often heralded as a cornerstone of good character, yet its true meaning can sometimes feel elusive. At its core, integrity is about being honest and having strong moral principles. It is a quality that manifests in actions, decisions, and interactions, reflecting a consistency between one’s values and behaviors. To have integrity means to adhere to ethical standards and to act with honesty, even when no one is watching. This essay delves into the multifaceted nature of integrity and […]

Informed Consent and the Principle of Respect for Persons

Within the domain of medical ethics and exploration, the concept of informed acquiescence stands as a foundational tenet, serving as a pivotal safeguard for the autonomy and dignity of participants. This principle finds its roots in the Respect for Individuals doctrine of the Belmont Report, a seminal document in the ethical framework governing research involving human subjects. This discourse delves into the nexus between informed acquiescence and the Respect for Individuals doctrine, elucidating the ramifications and significance of this correlation […]

Respect: more than Just Manners, it’s a Way of Life

Let's chat about respect. It's one of those words that gets thrown around a lot – in schools, at work, in songs. But have you ever really stopped to think about what it truly means? Respect isn't just a fancy term for good manners; it's a whole attitude, a way of seeing and being in the world. It's like the secret ingredient that makes interactions go from bland to brilliant. At its heart, respect is all about recognizing each other's […]

Unraveling the Essence of Respect

Respect, a fundamental principle that underpins human interaction, is a multifaceted concept that permeates various aspects of our lives. It transcends mere politeness or surface-level acknowledgment; rather, it embodies a profound recognition of the inherent worth and dignity of individuals, regardless of their background, beliefs, or characteristics. At its core, respect encompasses a blend of admiration, empathy, and consideration, fostering harmonious relationships and nurturing societal cohesion. One of the key dimensions of respect lies in acknowledging and valuing the autonomy […]

Reverence: a Deeper Understanding Beyond Respect

In a world where respect is often demanded or expected, reverence is a subtler, more profound sentiment that speaks to the depth of our humanity. Reverence, a term that evokes a sense of deep respect mixed with awe and love, is an emotion that transcends basic admiration or esteem. It's a blend of the heart and the mind, a recognition of something truly extraordinary in our ordinary lives. But what exactly is reverence, and why does it hold such significance […]

Additional Example Essays

• Rhetorical Analysis of Steve Jobs’ Commencement Address
• Where Do I See Myself In 5 Years
• All Summer In A Day Theme
• Paper Books Are Better Than E-Books
• What is Sociological Imagination?
• Personal Philosophy of Leadership
• Reasons Why I Want to Study Abroad
• "Mother to Son" by Langston Hughes
• Gender Roles in the Great Gatsby
• Socioautobiography Choices and Experiences Growing up
• Comparison Of Introverts VS Extroverts
• Hamlet Madness

1. Tell Us Your Requirements

2. Pick your perfect writer

3. Get Your Paper and Pay

Hi! I'm Amy, your personal assistant!

Don't know where to start? Give me your paper requirements and I connect you to an academic expert.

short deadlines

100% Plagiarism-Free

Certified writers

Respect has great importance in everyday life. As children we are taught (one hopes) to respect our parents, teachers, and elders, school rules and traffic laws, family and cultural traditions, other people's feelings and rights, our country's flag and leaders, the truth and people's differing opinions. And we come to value respect for such things; when we're older, we may shake our heads (or fists) at people who seem not to have learned to respect them. 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. We may learn that jobs and relationships become unbearable if we receive no respect in them; in certain social milieus we may learn the price of disrespect if we violate the street law: “Diss me, and you die.” Calls to respect this or that are increasingly part of public life: environmentalists exhort us to respect nature, foes of abortion and capital punishment insist on respect for human life, members of racial and ethnic minorities and those discriminated against because of their gender, sexual orientation, age, religious beliefs, or economic status demand respect both as social and moral equals and for their cultural differences. And it is widely acknowledged that public debates about such demands should take place under terms of mutual respect. We may learn both that our lives together go better when we respect the things that deserve to be respected and that we should respect some things independently of considerations of how our lives would go.

We may also learn that how our lives go depends every bit as much on whether we respect ourselves. 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. Some people find that finally being able to respect themselves is what matters most about getting off welfare, kicking a disgusting habit, or defending something they value; others, sadly, discover that life is no longer worth living if self-respect is irretrievably lost. It is part of everyday wisdom that respect and self-respect are deeply connected, that it is difficult if not impossible both to respect others if we don't respect ourselves and to respect ourselves if others don't respect us. It is increasingly part of political wisdom both that unjust social institutions can devastatingly damage self-respect and that robust and resilient self-respect can be a potent force in struggles against injustice.

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. 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. Respect for persons is a central concept in many ethical theories; some theories treat it as the very essence of morality and the foundation of all other moral duties and obligations. This focus owes much to the 18 th century German philosopher, Immanuel Kant, who argued that all and only persons (i.e., rational autonomous agents) and the moral law they autonomously legislate are appropriate objects of the morally most significant attitude of respect. Although honor, esteem, and prudential regard played important roles in moral and political theories before him, Kant was the first major Western philosopher to put respect for persons, including oneself as a person, at the very center of moral theory, and his insistence that persons are ends in themselves with an absolute dignity who must always be respected has become a core ideal of modern humanism and political liberalism. In recent years many people have argued that moral respect ought also to be extended to things other than persons, such as nonhuman living things and the natural environment.

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. This entry will survey these and related issues.

1.1 Elements of respect

1.2 kinds of respect, 2.1 some important issues, 2.2 kant's account of respect for persons, 2.3 further issues, developments, and applications, 3. respect for nature and other nonpersons, 4.1 the concept of self-respect, 4.2 treatment of self-respect in moral and political philosophy, 5. conclusion, philosophical works chiefly on respect and related concepts, philosophical works chiefly on self-respect and related concepts, other internet resources, related entries, 1. the concept of respect.

Among the main questions about respect that philosophers have addressed are these: (1) How should respect in general be understood? (a) What category of thing is it? 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? (b) What are the distinctive elements of respect? (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? (3) What are the bases or grounds for respect, i.e., the features of or facts about objects in virtue of which it is reasonable and perhaps obligatory to respect them? (4) What ways of acting and forbearing to act express or constitute or are regulated by respect? (5) What moral requirements, if any, are there to respect certain types of objects, and what is the scope and theoretical status of such requirements? (6) Are there different levels or degrees of respect? Can an object come to deserve less or no respect? (7) Why is respect morally important? What, if anything, does it add to morality over and above the conduct, attitudes, and character traits required or encouraged by various moral principles or virtues? (8) What are the implications of respect for problematic moral and sociopolitical issues such as racism and sexism, pornography, privacy, punishment, responses to terrorism, paternalism in health care contexts, cultural diversity, affirmative action, abortion, and so on?

It is widely acknowledged that there are different kinds of respect, which complicates the answering of these questions. For example, answers concerning one kind of respect can diverge significantly from those about another kind. Much philosophical work has gone into explicating differences and links among the various kinds. One general distinction is between respect simply as behavior and respect as an attitude or feeling which may or may not be expressed in or signified by behavior. 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). In such cases the behavior is regarded as constitutive of respecting. In other cases, we take respect to be or to express or signify an attitude or feeling, as when we speak of having respect for another person or for nature or of certain behaviors as showing respect or disrespect. In what follows, I will focus chiefly on respect as attitude or feeling. There are, again, several different attitudes or feelings to which the term “respect” refers. Before looking at differences, however, it is useful first to note some elements common among varieties.

An attitude of respect is, most generally, a relation between a subject and an object in which the subject responds to the object from a certain perspective in some appropriate way. Respect necessarily has an object: respect is always directed toward, paid to, felt about, shown for some object. While a very wide variety of things can be appropriate objects of one kind of respect or another, the subject of respect (the respecter) is always a person, that is, a conscious rational being capable of recognizing and acknowledging things, of self-consciously and intentionally responding to them, of having and expressing values with regard to them, and of being accountable for disrespecting or failing to respect them. Though animals may love or fear us, only persons can respect and disrespect us or anything else. Respect is a responsive relation, and ordinary discourse about respect identifies several key elements of the response, including attention, deference, judgment, acknowledgment, valuing, and behavior. First, as suggested by its derivation from the Latin respicere , which means “to look back at” or “to look again,” respect is a particular mode of apprehending the object: the person who respects something pays attention to it and perceives it differently from someone who does not and responds to it in light of that perception. This perceptual element is common also to synonyms such as regard (from “to watch out for”) and consideration (“examine (the stars) carefully”). The idea of paying heed or giving proper attention to the object which is central to respect often means trying to see the object clearly, as it really is in its own right, and not seeing it solely through the filter of one's own desires and fears or likes and dislikes. Thus, respecting something contrasts with being oblivious or indifferent to it, ignoring or quickly dismissing it, neglecting or disregarding it, or carelessly or intentionally misidentifying it. An object can be perceived by a subject from a variety of perspectives; for example, one might rightly regard another human individual as a rights-bearer, a judge, a superlative singer, a trustworthy person, or a threat to one's security. The respect one accords her in each case will be different, yet all will involve attention to her as she really is as a judge, threat, etc. It is in virtue of this aspect of careful attention that respect is sometimes thought of as an epistemic virtue.

As responsive, respect is object-generated rather than wholly subject-generated, something that is owed to, called for, deserved, elicited, or claimed by the object. We respect something not because we want to but because we recognize that we have to respect it (Wood 1999); respect involves “a deontic experience”—the experience that one must pay attention and respond appropriately (Birch 1993). It thus is motivational: it is the recognition of something “as directly determining our will without reference to what is wanted by our inclinations” (Rawls 2000, 153). In this way respect differs from, for example, liking and fearing, which have their sources in the subject's interests or desires. When we respect something, we heed its call, accord it its due, acknowledge its claim to our attention. Thus, respect involves deference, in the most basic sense of yielding: self-absorption and egocentric concerns give way to consideration of the object, one's motives or feelings submit to the object's reality, one is disposed to act in obedience to the object's demands.

At the same time, respect is also an expression of agency: it is deliberate, a matter of directed rather than grabbed attention, of reflective consideration and judgment. In particular, the subject judges that the object is due, deserves, or rightfully claims a certain response in virtue of some feature of or fact about the object that warrants that response. This feature or fact is the ground or basis in the object, that in virtue of which it calls for respect. The basis gives us a reason to respect the object; it may also indicate more precisely how to respect it. Respect is thus reason-governed: we cannot respect a particular object for just any old reason or for no reason at all. Rather, we respect an object for the reason that it has, in our judgment, some respect-warranting characteristic, that it is, in our view, the kind of object that calls for that kind of response (Cranor 1975; but see Buss 1999 for disagreement). And these reasons are categorical, in the sense that their weight or stringency does not depend on the subject's interests, goals, or desires; hence acting against these reasons, other things equal, is wrong (Raz 2001). Respect is thus both subjective and objective. It is subjective in that the subject's response is constructed from her understanding of the object and its characteristics and her judgments about the legitimacy of its call and how fittingly to address the call. An individual's respect for an object can thus be inappropriate or unwarranted, for the object may not have the features she takes it to have, or the features she takes to be respect-warranting might not be, or her idea of how properly to treat the object might be mistaken. But, as object-generated, the logic of respect is the logic of objectivity and universality, in four ways. First, in respecting an object, we respond to it not as an extension of feelings, desires, and interests we already have, but as something whose significance is independent of us. Second, we experience the object as constraining our attitudes and actions. Third, our reasons for respecting something are, we logically have to assume, reasons for other people to respect it (or at least to endorse our respect for it from a common point of view). Respect is thus, unlike erotic or filial love, an impersonal response to the object. Fourth, respect is universalizing, in the sense that if F is a respect-warranting feature of object O, then respecting O on account of F commits us, other things equal, to respecting other things that also have feature F. In respect, then, subjectivity defers to objectivity.

There are many different kinds of objects that can reasonably be respected and many different reasons why they warrant respect; thus warranted responses can take different forms beyond attention, deference, and judgment. Some things are dangerous or powerful and respect of them can involve fear, awe, self-protection, or submission. Other things have authority over us and the respect they are due includes acknowledgment of their authority and perhaps obedience to their authoritative commands. Other forms of respect are modes of valuing, appreciating the object as having an objective worth or importance that is independent of, perhaps even at variance with, our antecedent desires or commitments. Thus, we can respect things we don't like or agree with, such as our enemies or someone else's opinion. Valuing respect is kin to esteem, admiration, veneration, reverence, and honor, while regarding something as utterly worthless or insignificant or disdaining or having contempt for it is incompatible with respecting it. Respect also aims to value its object appropriately, so it contrasts with degradation and discounting. The kinds of valuing that respect involves also contrast with other forms of valuing such as promoting or using (Anderson 1993, Pettit 1989). Indeed, regarding a person merely as useful (treating her as just a sexual object, an ATM machine, a research subject) is commonly identified as a central form of disrespect for persons, and many people decry the killing of endangered wild animals for their tusks or hides as despicably disrespectful of nature. Respect is sometimes identified as a feeling; it is typically the experiencing of something as valuable that is in focus in these cases.

Finally, respect is generally regarded as having a behavioral component. In respecting an object, we often consider it be making legitimate claims on our conduct as well as our thoughts and feelings and are disposed to behave appropriately. Appropriate behavior includes refraining from certain treatment of the object or acting only in particular ways in connection with it, ways that are regarded as fitting, deserved by, or owed to the object. And there are very many ways to respect things: keeping our distance from them, helping them, praising or emulating them, obeying or abiding by them, not violating or interfering with them, destroying them in some ways rather than letting them be destroyed in others, protecting or being careful with them, talking about them in ways that reflect their worth or status, mourning them, nurturing them. One can behave in respectful ways, however, without having respect for the object, as when a teen who disdains adults behaves respectfully toward her friend's parents in a scheme to get the car, manipulating rather than respecting them. To be a form or expression of respect, behavior has to be motivated by one's acknowledgment of the object as calling for that behavior, and it has to be motivated directly by consideration that the object is what it is, without reference to one's own interests and desires. On the other hand, certain kinds of feelings would not count as respect if they did not find expression in behavior or involved no dispositions to behave in certain ways rather than others, and if they did not spring from the beliefs, perceptions, and judgments that the object is worthy of or calls for such behavior.

The attitudes of respect, then, have cognitive dimensions (beliefs, acknowledgments, judgments, deliberations, commitments), affective dimensions (emotions, feelings, ways of experiencing things), and conative dimensions (motivations, dispositions to act and forbear from acting); some forms also have valuational dimensions. The attitude is typically regarded as central to respect: actions and modes of treatment typically count as respect insofar as they either manifest an attitude of respect or are of a sort through which the attitude of respect is characteristically expressed; a principle of respect is one that, logically, must be adopted by someone with the attitude of respect or that prescribes the attitude or actions that express it (Frankena 1986, Downie and Telfer 1969).

That it is the nature of the object that determines its respect-worthiness, and that there are different kinds of objects calling for correspondingly different responses has led many philosophers to argue that there are different kinds of respect. In what follows, three sets of distinctions will be discussed.

Speculating on the historical development of the idea that all persons as such deserve respect, and using terms found in Kant's writings on Achtung (the German word usually translated as “respect”), Feinberg (1975) identifies three distinct concepts for which “respect” has been the name. (1) Respekt , is the “uneasy and watchful attitude that has 'the element of fear' in it” (1975,1). Its objects are dangerous things or things with power over the subject. It is respekt that woodworkers are encouraged to have for power tools, that a city dweller might have for street gangs, a new sailor might be admonished to have for the sea, a child might have for an abusive parent. Respekt contrasts with contemptuous disregard; it is shown in conduct that is cautious, self-protective, other-placating. (2) The second concept, observantia , is the moralized analogue of respekt. It involves regarding the object as making a rightful claim on our conduct, as deserving moral consideration in its own right, independently of considerations of personal well being. It is observantia , Feinberg maintains, that historically was extended first to classes of non-dangerous but otherwise worthy people and then to all persons as such, regardless of merit or ability. Observantia encompasses both the respect said to be owed to all humans equally and the forms of polite respect and deference that acknowledge different social positions. (3) Reverentia , the third concept, is the special feeling of profound awe and respect we have in the presence of something extraordinary or sublime, a feeling that both humbles and uplifts us. On Kant's account, the moral law and people who exemplify it in morally worthy actions elicit reverentia from us, for we experience the law or its exemplification as “something that always trumps our inclinations in determining our wills” (Feinberg 1975, 2). Feinberg sees different forms of power as underlying the three kinds of respect; in each case, respect is the acknowledgment of the power of something other than ourselves to demand, command, or make claims on our attention, consideration, and deference.

Hudson (1980) draws a four-fold distinction among kinds of respect, according to the bases in the objects. Consider the following sets of examples: (a) respecting a colleague highly as a scholar and having a lot of respect for someone with “guts”; (b) a mountain climber's respect for the elements and a tennis player's respect for her opponent's strong backhand; (c) respecting the terms of an agreement and respecting a person's rights; and (d) showing respect for a judge by rising when she enters the courtroom and respecting a worn-out flag by burning it rather than tossing it in the trash. The respect in (a), evaluative respect , is similar to other favorable attitudes such as esteem and admiration; it is earned or deserved (or not) depending on whether and to the degree that the object is judged to meet certain standards. Obstacle respect , in (b), is a matter of regarding the object as something that, if not taken proper account of in one's decisions about how to act, could prevent one from achieving one's ends. The objects of (c) directive respect are directives: things such as requests, rules, advice, laws, or rights claims that may be taken as guides to action. One respects a directive when one's behaviors intentionally comply with it. The objects of (d) institutional respect are social institutions or practices, the positions or roles defined within an institution or practice, and persons or things that occupy the positions or represent the institution. Institutional respect is shown by behavior that conforms to rules that prescribe certain conduct as respectful. These four forms of respect differ in several ways. Each identifies a quite different kind of feature of objects as the basis of respect. Each is expressed in action in quite different ways, although evaluative respect need not be expressed at all, one can have institutional respect for an institution (e.g., the criminal justice system) without showing it for a particular element of it (the judge in this trial), and directive respect is not an attitude that one might or might not express but a mode of conduct motivated by a recognition of the directive's authority. Evaluative respect centrally involves having a favorable attitude toward the object, while the other forms do not. Directive respect does not admit of degrees (one either obeys the rule or doesn't), but the others do (we can have more evaluative respect for one person than another). Hudson uses this distinction to argue that respect for persons is not a unique kind of respect but should be conceived rather as involving some combination or other of these four.

To Hudson's four-fold classification, Dillon (1992a) adds a fifth form, care respect , which is exemplified in an environmentalist's deep respect for nature. Care respect involves regarding the object as having profound and perhaps unique value and so cherishing it, and perceiving it as fragile or calling for special care and so acting or forbearing to act out of felt benevolent concern for it. This analysis of respect draws explicitly from a feminist ethics of care and has been influential in feminist and non-feminist discussions of respecting persons as unique, particular individuals.

Darwall (1977) distinguishes two kinds of respect: recognition respect and appraisal respect . Recognition respect is the disposition to give appropriate weight or consideration in one's practical deliberations to some fact about the object and to regulate one's conduct by constraints derived from that fact. (Frankena 1986 and Cranor 1982, 1983) refer to this as “consideration respect.”) A wide variety of objects can be objects of recognition respect, including laws, dangerous things, someone's feelings, social institutions, nature, the selves individuals present in different contexts, and persons as such. Appraisal respect, by contrast, is an attitude of positive appraisal of a person or their merits, which are features of persons that manifest excellences of character. Individuals can be the objects of appraisal respect either as persons or as engaged in some pursuit or occupying some role. Evaluation is always done in light of some qualitative standards, and different standards can apply to one and the same individual. Thus, appraisal respect is a matter of degree, depending on the extent to which the object meets the standards (so, we can respect someone more or less highly and respect one person more highly than another), and it can co-exist with (some) negative assessments of an individual or her traits (judged in light of other standards). We can have appraisal respect for someone's honesty even while thinking her lazy, and we can highly respect someone else as altogether a morally fine person; we can respect an individual as an excellent teacher or carpenter yet regard her as far from a moral exemplar. Darwall (1977) distinguishes appraisal respect, which is based on assessment of character traits, from esteem, another attitude of positive assessment whose wider basis include any features in virtue of which one can think well of someone. However, other philosophers treat “esteem” and (appraisal) “respect” as synonyms, and Darwall (2004) calls appraisal respect a form of esteem.

The recognition/appraisal distinction has been quite influential and is widely regarded as the fundamental distinction. If it is, then it should encompass the other distinctions (although some fine-tuning might be necessary). And indeed, evaluative respect and perhaps reverentia for morally good persons are essentially the same as appraisal respect, while respekt , obstacle respect, observantia, directive respect, institutional respect, and care respect can be analyzed as forms of recognition respect. Some philosophers, however, have found the recognition/appraisal distinction to be inadequate. Neither reverentia for the moral law nor the felt experience of reverential respect for the sublimity of persons as such (Buss 1999) are forms of appraisal respect, yet because recognition respect is analyzed, first, as holding only in deliberative contexts, and second, as not essentially involving feeling, reverentia seems also not to be a form of recognition respect. Moreover, while valuing the object is not part of Darwall's analysis of recognition respect—and it is not essential to some forms of recognition respect (e.g., directive respect) and is only indirectly involved in other forms (in obstacle respect, we don't value the obstacle but do value the goal it blocks us from reaching)—valuing is essential to some forms of respect that are not appraisal respect. In particular, valuing persons intrinsically is widely regarded as the heart of the respect that all persons are thought to be owed simply as persons. However, it is not sufficient simply to gloss recognition respect as recognizing the value of the object, for one can recognize the value of something and yet not value it, as an insurance appraiser does, or take the value of something, say, a person's child, into account in deliberating about how best to revenge oneself on that person. Respect for some categories of objects is not just a matter of taking the object's value into consideration but of valuing the object, and valuing it intrinsically. Analyzing appraisal respect as just the positive assessment of someone's character traits as good is similarly problematic, for one can evaluate something highly and yet not value it. For example, one can appraise someone's moral performance as stellar and hate or envy her for precisely that reason. Respect in the appraisal sense is not just evaluating but also valuing the object positively. The recognition/appraisal distinction thus seems to obscure another very important distinction between what we might call valuing respect and non-valuing respect. Appraisal respect is a form of valuing respect, but recognition respect includes both valuing and non-valuing forms. There are, of course, different modes of valuing, and at least three distinctions are relevant to respect: (a) between moral and non-moral valuing (or, valuing from a moral or a nonmoral point of view), (b) between comparative and non-comparative valuing, and (c) between valuing intrinsically (valuing it in itself, apart from valuing anything else) and valuing extrinsically (for example, because of its relation to something else of value) (Anderson 1993). A complete account of respect would need to work out a taxonomy that incorporates these valuing distinctions.

In the rest of this article, I will discuss respect and self-respect using Darwall's term “recognition respect,” Hudson's term “evaluative respect,” and Feinberg's “reverential respect” (the last for the valuing feeling that is motivational without being deliberative), specifying the valuing dimensions as necessary.

In everyday discourse, the valuing sense of respect, especially when used about people, most commonly means thinking highly of someone, i.e., evaluative respect. However, philosophical attention to respect has tended to focus on recognition (or, sometimes, reverential) respect that acknowledges or values the object from a moral point of view. These discussions tend to relate such respect to the concepts of moral standing or moral worth. Moral standing, or moral considerability, is the idea that certain things matter morally in their own right and so are appropriate objects of direct fundamental moral consideration or concern (Kuflik 1998, Birch 1993, P. Taylor 1986). Some form of recognition respect is, on some accounts, a primary mode of such moral consideration. Alternatively, it is argued that certain things have a distinctive kind of intrinsic and incomparable moral worth or value, often called “dignity,” in virtue of which they ought to be accorded some valuing form of moral recognition or reverential respect. Discussions that focus on moral standing or moral worth address questions such as: What things fall within the domain of basic moral consideration or have this distinctive moral worth? What confers moral standing on objects, or what is the basis of their moral worth? Are there different levels of moral standing and, if so, do objects at different levels warrant different modes of moral respect? And what sorts of treatment are constitutive of, express, or are compatible with such moral respect? In modern philosophical discussions, humans are universally regarded as the paradigm objects of moral respect; if anything has moral standing or dignity and so warrants respect, it is the individual human being. Although some theorists argue that nature (or, all living beings, species, ecosystems) or societies (or, cultures, traditions) also warrant the moral consideration and valuing of respect, most philosophical discussion of respect has focused on respect for persons.

2. Respect for Persons

People can be the objects or recipients of different forms of respect. We can (directive) respect a person's legal rights, show (institutional) respect for the president by calling him “Mr. President,” have a healthy (obstacle) respect ( respekt ) for an easily angered person, (care) respect someone by cherishing her in her concrete particularity, (evaluatively) respect an individual for her commitment to a worthy project, and accord one person the same basic moral respect we think any person deserves. Thus the idea of respect for persons is ambiguous. Because both institutional respect and evaluative respect can be for persons in roles or position, the phrase “respecting someone as an R” might mean either having high regard for a person's excellent performance in the role or behaving in ways that express due consideration or deference to an individual qua holder of that position. Similarly, the phrase “respecting someone as a person” might refer to appraising her as overall a morally good person, or to acknowledging her standing as an equal in the moral community, or to attending to her as the particular person she is as opposed to treating her like just another body. In the literature of moral and political philosophy, the notion of respect for persons commonly means a kind of respect that all people are owed morally just because they are persons, regardless of social position, individual characteristics or achievements, or moral merit. The idea is that persons as such have a distinctive moral status in virtue of which we have special categorical obligations to regard and treat them in ways that are constrained by certain inviolable limits. This is sometimes expressed in terms of rights: persons, it is said, have a fundamental moral right to respect simply because they are persons. And it is a commonplace that persons are owed or have a right to equal respect. It is obvious that we could not owe every individual evaluative respect, let alone equal evaluative respect, since not everyone acts morally correctly or has an equally morally good character. So, if it is true that all persons are owed or have a moral right to respect just as persons, then the concept of respect for person has to be analyzed as some form or combination of forms of recognition or reverential respect. For a variety of reasons, however, it is controversial whether we do indeed have a moral obligation to respect all persons, regardless of merit, and if so, why. There are disagreements, for example, about the scope of this claim, the grounds for respect, and the justification for the obligation. There is also a divergence of views about the kinds of treatment that are respectful of persons.

One source of controversy concerns the scope of the concept of a person. Although in everyday discourse the word “person” is synonymous with “human being,” some philosophical discussions treat it as a technical term whose range of application might be wider than the class of human beings (just as, for legal purposes, business corporations are regarded as persons). This is because some of the reasons that have been given for respecting persons have the logical consequence that non-human things warrant the same respect on the very same grounds as humans. Consequently, one question an account of respect for persons has to address is: Who or what are persons that are owed respect? Different answers have been offered, including all human beings; all and only those humans who are themselves capable of respecting persons; all beings capable of rational activity, whether human or not; all beings capable of functioning as moral agents, whether human or not. The second, third and fourth answers would seem to exclude deceased humans and humans who lack sufficient mental capacity, such as the profoundly retarded, the severely mentally ill and senile, those in persistent vegetative states, the pre-born, and perhaps very young children. The third and fourth answers might include artificial beings (androids, sophisticated robots), spiritual beings (gods, angels), extraterrestrial beings, and certain animals (apes, dolphins).

In trying to clarify who or what we are obligated to respect, we are naturally led to a question about the ground or basis of respect: What is it about persons that makes them matter morally and makes them worthy of respect? One common way of answer this question is to look for some morally significant natural quality that is common to all beings that are noncontroversially owed respect (for example, all normal adult humans). Candidate qualities include the ability to be moved by considerations of moral obligation, the ability to value appropriately, the ability to reason, and the ability to engage in reciprocal relationships. Some of these apply only to humans, others to other beings as well. Even regarding humans, there is a question of scope: Are all humans owed respect? If respect is something to which all human beings have an equal claim, then, it has been argued, the ground quality has to be one that all humans possess equally or in virtue of which humans are naturally equal, or a threshold quality that all humans possess, with variations above the threshold ignored. Some philosophers have argued that certain capacities fit the bill; others argue that there is no quality possessed by all humans that could be a plausible ground for a moral obligation of equal respect. Some draw from this the conclusion that respect is owed not to all but only to some human beings; others conclude that the obligation to respect all humans is groundless: rather than being grounded in some fact about humans, respect confers moral standing on them. But the last view still leaves the questions: why should this standing be conferred on humans? And is it conferred on all humans? Yet another question of scope is: Must persons always be respected? One view is that individuals forfeit their claim to respect by, for example, committing heinous crimes of disrespect against other persons, such as murder in the course of terrorism or genocide. Another view is that there are no circumstances under which it is morally justifiable to not respect a person, and that even torturers and child-rapists, though they may deserve the most severe condemnation and punishment and may have forfeited their rights to freedom and perhaps to life, still remain persons to whom we have obligations of respect, since the grounds of respect are independent of moral merit or demerit.

Beyond the question of the ground or basis of respect for persons, there is a further question of justification to be addressed, for it is one thing to say that persons have a certain valuable quality, but quite another thing to say that there is a moral obligation to respect persons. So we must ask: What reasons do we have for believing that the fact that persons possess quality X entails that we are morally obligated to respect persons by treating them in certain ways? (Hill 1997). Another way of asking a justification question seeks not a normative connection between qualities of persons and moral obligation, but an explanation for our belief that humans (and perhaps other beings) are owed respect, for example: What in our experience of other humans or in our evolutionary history explains the development and power of this belief? Our actual felt experiences of reverential respect play a significant role in some of these explanatory accounts; what justifies accepting our experience of respect for humans (or other beings) as grounds for an obligation is its coherence with our other moral beliefs (Buss 1999, Margalit 1996, Gibbard 1990).

Finally, there are questions about how we are supposed to respect persons, such as: What standards for conduct and character give appropriate expression to the attitude of respect? Some philosophers argue that the obligation to respect person functions as a negative constraint: respect involves refraining from regarding or treating persons in certain ways. For example, we ought not to treat them as if they were worthless or had value only insofar as we find them useful or interesting, or as if they were mere objects or specimens, or as if they were vermin or dirt; we ought not to violate their basic moral rights, or interfere with their efforts to make their own decisions and govern their own conduct, or humiliate them, or treat them in ways that flout their nature and worth as persons. Others maintain that we also have positive duties of respect: we ought, for example, to try to see each of them and the world from their own points of view, or help them to promote their morally acceptable ends, or protect them from their own self-harming decisions. And some philosophers note that it may be more respectful to judge someone's actions or character negatively or to punish someone for wrongdoing than to treat them as if they were not responsible for what they did, although requirements of respect would impose limits on how such judgments may be expressed and how persons may be punished. Another question is whether treating people with respect requires treating them equally. One view is that the equality of persons entails equal treatment; another view is that equal treatment would involve failing to respect the important differences among persons. On the latter view, it is respectful to deal with each individual impartially and exclusively on the basis of whatever aspects of the individual or the situation are relevant (Frankfurt 1999).

The most influential position on these issues is found in the moral philosophy of Immanuel Kant (1785, 1788, 1797). Indeed, most contemporary discussions of respect for persons explicitly claim to rely on, develop, or challenge some aspect of Kant's ethics. Central to Kant's ethical theory is the claim that all persons are owed respect just because they are persons, that is, free rational beings. To be a person is to have a status and worth that is unlike that of any other kind of being: it is to be an end in itself with dignity. And the only response that is appropriate to such a being is respect. Respect (that is, moral recognition respect) is the acknowledgment in attitude and conduct of the dignity of persons as ends in themselves. Respect for such beings is not only appropriate but also morally and unconditionally required: the status and worth of person is such that they must always be respected. Because we are all too often inclined not to respect persons, not to value them as they ought to be valued, one formulation of the Categorical Imperative, which is the supreme principle of morality, commands that our actions express due respect for the worth of persons: “Act in such a way that you treat humanity, whether in your own person or the person of any other, never simply as a means but always at the same time as an end” ( Grundlegung zur Metaphysik der Sitten ( Groundwork of the Metaphysic of Moral) (1785), 4:429). Our fundamental moral obligation, then, is to respect persons; morally right actions are thus those that express respect for persons as ends in themselves, while morally wrong actions are those that express disrespect or contempt for persons by not valuing them as ends in themselves (Wood 1999). In addition to this general commandment, Kant argues that there are also more specific duties of respect for other persons and self-respect, to which we'll return. For now, we must address the question, What is it to be an end in itself and to possess dignity?

The concept of an end has several meanings for Kant. In one sense, to be an end is to have some kind of value or worth. Most things have value as the objects of our desires, interests, or affections; they are the ends we pursue or produce, our subjective ends. But the worth of an end in itself is worth that is not relative to, conditional on, or derived from being the object of anyone's desires or affections. Rather, its worth is intrinsic to it, unconditional, incomparable, and objective. Kant calls this distinctive worth which only ends in themselves possess “dignity.” In Kant's theory of value dignity is the supreme value; thus ends in themselves are to be valued morally above all other entities. Kant argues that rational beings are the only entities that are ends in themselves and that all rational beings are ends in themselves. The term “person” means a being whose rational nature “already marks them out as ends in themselves...and an object of respect” (Kant 1785, 4: 428). In arguing for respect for the dignity of persons, Kant explicitly rejects two other conceptions of human value: the aristocratic idea of honor that individuals differentially deserve according to their social rank, individual accomplishments, or moral virtue (see Berger 1983 for a discussion of the aristocratic dimensions of honor), and the view, baldly expressed by Hobbes, that “the value or worth of a man is, as of all other things, his price—that is to say, so much as would be given for the use of his power—and therefore is not absolute but a thing dependent on the need and judgment of another” (Hobbes 1958 (1651), 79). In Die Metaphysik der Sitten (The Metaphysics of Morals) (1797) Kant grants that if we think of humans as merely one kind of animal among others “in the system of nature,” we can ascribe a price to them, an extrinsic value that depends on their usefulness; but, he argues, “a human being regarded as a person, that is, as the subject of morally practical reason, is exalted above all price...as an end in himself he possesses a dignity by which he exacts respect for himself from all other beings in the world” (Kant 1797, 6: 434–435). Against the aristocratic view Kant argues that although individuals as members of some social community or other may have or lack meritorious accomplishment or status or may deserve honor (or evaluative respect) to different degrees or not at all, all persons as members of the moral community, the community of all and only ends in themselves, are owed the same (moral recognition) respect, for the dignity that they possesses as rational is unconditional and independent of all other facts about or features of them. Dignity is also absolute and incomparable worth: it can't be compared with, exchanged for, or replaced by any other value, whereas the very purpose of a price is to establish comparative value. And dignity is objective worth, which means that it is a value that everyone has compelling reason to acknowledge, regardless of their antecedent desires, interests, or affections. This brings us to a second sense in which persons are ends in themselves. For “end” can also mean a limit or constraint on action (as the end of the road puts a limit on our our travel). The rational nature of persons “constitutes the supreme limiting condition of the freedom of action of every human being” (Kant 1785, 4: 431); it puts an absolute limit on how we can treat them. In particular, they must never be treated merely as means, as things that we may use however we want in order to advance our interests, and they must always be treated as the supremely valuable beings that they are. Note that it is not wrong to treat persons as means to our ends; indeed we could not get along in life if we could not make use of the talents, abilities, service, and labor of other people. What we must not do is to treat persons as mere means to our ends, to treat them as if the only value they have is what derives from their usefulness to us. We must always treat them “at the same time as an end.” To respect persons is thus to regard them as absolutely, unconditionally, and incomparably valuable, to value them in themselves and not just in comparison to others or insofar as they are valuable to someone or could be useful as a means for furthering some purpose, and to acknowledge in a practical way that their dignity imposes absolute constraints on our treatment of them.

As the Categorical Imperative indicates, it is humanity in persons, strictly speaking, that has dignity; that is, it is in virtue of the humanity in them that people are and so ought to be treated as ends in themselves. Commentators generally identify humanity (that which makes us distinctively human beings and sets us apart from all other animal species) with two closely related aspects of rationality: the capacity to set ends and the capacity to be autonomous, both of which are capacities to be a moral agent (for example, Wood 1999, Korsgaard 1997, Hill 1997). The capacity to set ends, which is the power of rational choice, is the capacity to value things through rational judgment: to determine, under the influence of reason independently of antecedent instincts or desires, that something is valuable or important, that it is worth seeking or valuing. It is also, thereby, the capacity to value ends in themselves, and so it includes the capacity for respect (Velleman 1999). The capacity to be autonomous is the capacity to be self-legislating and self-governing, that is, (a) the capacity to legislate moral laws that are valid for all rational beings through one's rational willing by recognizing, using reason alone, what counts as a moral obligation, and (b) the capacity then to freely resolve to act in accordance with moral laws because they are self-imposed by one's own reason and not because one is compelled to act by any forces external to one's reason and will, including one's own desires and inclinations. The capacity to be autonomous is thus also the capacity to freely direct, shape, and determine the meaning of one's own life, and it is the condition for moral responsibility. But why does the possession of these capacities make persons ends in themselves? Kant argues that moral principles must be categorical imperatives, which is to say that they must be rational requirements to which we are unconditionally subject, regardless of whatever inclinations, interests, goals, or projects we might have. But there could be categorical imperatives only if there is something of absolute worth. Only persons have this kind of worth, and they have it because the capacity to set ends, or to confer value on things, is the source of all objective value (as Korsgaard 1996 and Wood 1999 have argued), and the capacity for autonomy is the source, on the one hand, both of the obligatoriness of moral law and of responsible moral actions, and on the other, of all realized human goodness. As the sources of all value and of morality itself, then, these rational capacities are the basis of the absolute worth or dignity of rational beings. Kant maintains that all rational beings necessarily attribute this value to themselves and that they must, on reflection, acknowledge that every other rational being has the same value and on the same grounds: because of the rational nature that is common to all persons. It is thus not as members of the biological species homo sapiens that we have dignity and so are owed moral recognition respect, but as rational beings who are capable of moral agency.

There are several important consequences of this view regarding the scope of recognition respect for persons. First, while all normally functioning human beings possess the rational capacities that ground recognition respect, there can be humans in whom these capacities are altogether absent and who therefore are not persons and are not owed respect. Second, these capacities may be possessed by beings who are not biologically human, and such beings would also be persons with dignity whom we are morally obligated to respect. Third, because dignity is an absolute worth grounded in the rational capacities for morality, it is in no way conditional on how well or badly those capacities are exercised, on whether a person acts morally or has a morally good character or not. Thus, dignity cannot be diminished or lost through vice or morally bad action, nor can it be increased through virtue or morally correct action. Because personhood and dignity are not matters of degree, neither is the recognition respect owed to persons. Once a person, always a person (barring, say, brain death), and so individuals cannot forfeit dignity or the right to recognition respect no matter what they do. It follows that even the morally worst individuals must still be regarded as ends in themselves and treated with respect. Of course, wrongdoing may call for punishment and may be grounds for forfeiting certain rights, but it is not grounds for losing dignity or for regarding the wrongdoer as worthless scum. Recognition respect is not something individuals have to earn or might fail to earn, but something they are owed simply because they are rational beings. Finally, because dignity is absolute and incomparable, the worth of all rational beings is equal. Thus the morally worst persons have the same dignity as the morally best persons, although the former, we might say, fail to live up to their dignity. What grounds dignity is something that all persons have in common, not something that distinguishes one individual from another. Thus each person is to be respected as an equal among equals, without consideration of their individual achievements or failures, social rank, moral merit or demerit, or any feature other than their common rational nature. However, the equality of all rational beings does not entail that each person must be treated the same as every other persons, nor does it entail that persons cannot also be differentially evaluated and valued in other ways for their particular qualities, accomplishments, merit, or usefulness. But such valuing and treatment must always be constrained by the moral requirement to accord recognition respect to persons as ends in themselves.

In Die Metaphysik der Sitten (The Metaphysics of Morals) (1797) Kant develops the implications of this view of persons as ends in themselves. In his doctrine of justice he argues that persons, by virtue of their rational nature, are bearers of fundamental rights, including the innate right to freedom, which must be respected by other persons and by social institutions. The dignity of persons also imposes limits on permissible reasons for and forms of legal punishment. In his doctrine of virtue, Kant discusses specific moral duties of recognition respect for other persons, as well as duties of self-respect, to which we'll return below. Here, Kant explicitly invokes the notion of respect as observantia . We have no moral duty to feel respect for others, he holds, for we cannot have a moral duty to have any feeling, since feelings are not directly controllable by our will. Rather, the respect we owe others is “to be understood as the maxim of limiting our self-esteem by the dignity of humanity in another person, and so as respect in the practical sense” (Kant 1797, 6:449). This duty of recognition respect owed to others requires two things: first, that we adopt as a regulating policy a commitment to control our own desire to think well of ourselves (this desire being the main cause of disrespect), and, second, that we refrain from treating others in the following ways: treating them merely as means (valuing them as less than ends in themselves), showing contempt for them (denying that they have any worth), treating them arrogantly (demanding that they value us more highly than they value themselves), defaming them by publicly exposing their faults, and ridiculing or mocking them. We also have duties of love to others, and Kant argues that in friendship respect and love, which naturally pull in opposite directions, achieve a perfect balance.

Subsequent work in a Kantian vein on the duty of respect for others has expanded the list of ways that we are morally required by respect to treat persons. In particular, although Kant says that the duties of recognition respect are strictly negative, consisting in not engaging in certain conduct or having certain attitudes, many philosophers have argued that respecting others involves positive actions and attitudes as well. The importance of autonomy and agency in Kant's moral philosophy has led many philosophers to highlight respect for autonomy. Thus, we respect others as persons (negatively) by doing nothing to impair or destroy their capacity for autonomy, by not interfering with their autonomous decisions and their pursuit of (morally acceptable) the ends they value, and by not coercing or deceiving them or treating them paternalistically. We also respect them (positively) by protecting them from threats to their autonomy (which may require intervention when someone's current decisions seem to put their own autonomy at risk) and by promoting autonomy and the conditions for it (for example, by allowing and encouraging individuals to make their own decisions, take responsibility for their actions, and control their own lives). Some philosophers have highlighted Kant's claim that rationality is the ground for recognition respect, arguing that to respect others is to engage with them not as instruments or obstacles but as persons who are to be reasoned with. So, for example, we should employ considerations that are accessible to other persons and provide them with genuine reasons in our dealings with them rather than trying to manipulate them through nonrational techniques such as threat or bribery, act toward them only in ways to which they could give rational consent, and be willing to listen to them and take their reasons seriously. The importance of the capacity to set ends and value things has been taken by some philosophers to entail that respect also involves consideration for the interests of others; so, we should help them to promote and protect what they value and to pursue their ends, provided these are compatible with due respect for other persons, and we should make an effort to appreciate values that are different from our own. Kant's emphasis in the doctrine of justice on the fundamental rights that persons have has led still others to view the duty of recognition respect for persons as the duty to respect the moral rights they have as persons; some have claimed that the duty to respect is nothing more than the duty to refrain from violating these rights (Benn 1980, Feinberg 1970).

One final dimension of Kant's discussions of respect that is worth mentioning is his attention to the feeling of respect (reverentia) . In the Groundwork Kant identifies the object of the feeling of respect as the moral law and says that respect for the moral law is the only moral motive (4:400). Reverential respect is unlike any other feeling humans experience in that it is not dependent on empirical desires or any other contingencies of the individual agent's psychology, situation, or history, but is “self-produced by means of a rational concept,” that is, the moral law which, as rational beings, we impose on ourselves. The unique moral feeling of reverential respect both the experience of the objective worth of the moral law (Wood 1999) and the experience of the supreme and absolute authority that the moral law has over us (Grenberg 1999), the felt consciousness of the immediate “subordination of my will” to it ( Groundwork 4:401n). In Critik der practischen Vernuft (Critique of Practical Reason) (1788) Kant discusses reverential respect in explaining how the moral law, a purely rational principle, is an “incentive” or motivating reason for choice and action in a being who is not wholly and solely rational but whose will is also affected by inclinations and yet is free ( Critique 5:72–76). As a complex experience that is both the cognitive recognition of the moral law and an affective state (McCarty 1994), reverential respect is the way, and the only way, in which are aware of the self-legislated rational principles for action that unconditionally constrain our inclinations (Stratton-Lake 2000). In recognizing the moral law we are conscious of it in a way that involves two contrasting yet simultaneously experienced feelings. First, in being aware of the law as having absolutely authority, we experience the subordination of our will to its commands. This consciousness of subordination involves a painful, humbling feeling insofar as our self-love (our efforts to satisfy our desires and pursue our ends) is constrained and our self-conceit (our attempts to esteem ourselves independently of moral considerations) is struck down by the moral law's claim to supreme authority. At the same time, however, our awareness of the moral law involves a pleasurably uplifting feeling insofar as we recognize our own reason to be its only source. The moral law thus appears to us not merely as constraint but as freely imposed self-constraint; and reverential respect, this complex experience of the law as both unconditionally authoritative and self-imposed and of both the restriction on our inclinations and the “sublimity” of our “higher vocation” to be self-legislating and self-governing ( Critique 5:87–88), is the way in which we are morally motivated by the law to do unconditionally and so freely what it commands. Reverential respect is a unique feeling not only in that it is produced by reason alone but also in that it is the only feeling that we can know a priori , which is to say that we can know that that the moral experience of every human agent is necessarily and inescapably one of reverential respect for the moral law, for we cannot be aware of the moral law except reverentially (Stratton-Lake 2000). It is, of course and unfortunately, also true that many of us, perhaps most of us most of the time, ignore this feeling and so act morally inappropriately. The feeling of respect is unique also, and relatedly, in that the susceptibility to experience it is “hard-wired” into human nature. In Die Religion innerhalb der Grenzen der bloßen Vernunft (Religion Within the Boundaries of Mere Reason) (1793) Kant calls reverential respect for the moral law as it itself sufficient to motivate action the “predisposition to personality,” which is that “original predisposition” in human nature which makes it possible for us to be moral beings ( Religion 6:21–23).

As the way in which we are motivated to obey the moral law, reverential respect for the law is thus the way in which we are motivated to treat persons with recognition respect as the law commands us to do. However, there is another, deeper connection between respect for the law and respect for persons. For the discussion in the Critique makes it clear that reverential respect for the moral law is at the same time reverential respect for oneself, qua rational being, as the author of the law. Self-conceit, trying to esteem ourselves independently of moral considerations, is also the attempt to make our inclinations “lawgiving and the unconditional practical principle” ( Critique 5:74), i.e., to deny that the moral law is purely rational and unconditionally and supremely authoritative. Both attempts involve “illusion” (5:75), pretending that we do not feel reverence for the absolute worth and authority of the moral law and for our reason as its author and as supreme governor of our inclinations. In the Metaphysics of Morals Kant says that feeling of reverential self-respect, which the law “unavoidably forces from” us (6:403), is part of the subjective basis of morality, the predispositions to feeling that make possible for beings like us to acknowledge that we have binding moral duties (6:399–418), including the duty to treat ourselves as well as others always as ends in ourselves. There is, finally, one further interesting relation between respect for the law and respect for persons. Although Kant says that the moral law is the sole object of respect ( Groundwork 4:400, 401n), he also says that we experience this same humbling and uplifting feeling of respect for morally good people ( Critique 5:77ff). This feeling is both reverential respect for the moral law which such individuals exemplify ( Groundwork 4:401n) and a mode of evaluative respect, a “tribute” to their moral “merit” ( Critique 5:77). Kant holds that reverence for morally good people, like reverential respect for the moral law, is something we necessarily and unavoidably feel, although we might pretend we don't or refuse to acknowledge or show it. Reverential respect for morally good persons contrasts with the duty to give recognition respect to all persons in our attitudes and conduct, for the former is something we can't help feeling for some people, while the latter is a way we are obligated to comport ourselves toward all persons regardless of our feelings and their moral performance. We might, however, regard the two as linked, by regarding our recognition and appreciation of the dignity of others as involving a feeling that we can't help but experience and to which we commit ourselves to living up to in acknowledging the moral duty to respect persons just because they are persons (Hill 1998).

Philosophical discussions of respect since Kant have tended, on the one hand, to develop or apply various aspects of it, or on the other, to take issue with it or develop alternative accounts of respect. Some of the discussions have focused on more theoretical issues. For example, Kant gives the notion of respect for persons a central and vital role in moral theory. One issue that has since concerned philosophers is whether respect for persons is the definitive focus of morality, either in the sense that moral rightness and goodness and hence all specific moral duties, rights, and virtues are explainable in terms of respect or in the sense that the supreme moral principle from which all other principles are derived is a principle of respect for persons. Some philosophers have developed ethical theories in which a principle of respect for persons is identified as the fundamental and comprehensive moral requirement (for example, Donagan 1977, Downie and Telfer 1969). Others (for example, Hill 1993, Frankena 1986, Cranor 1975) argue that while respect for person is surely a very important moral consideration, it cannot be the principle from which the rest of morality is deduced. They maintain that there are moral contexts in which respect for persons is not an issue and that there are other dimensions of our moral relations with others that seem not to reduce to respect. Moreover, they argue, such a principle would seem not to provide moral grounds for believing that we ought to treat mentally incapacitated humans or nonhuman animals decently, or would (as Kant argues) make a duty to respect such beings only an indirect duty—one we have only because it is a way or respecting persons who value such beings or because our duty to respect ourselves requires that we not engage in activities that would dull our ability to treat persons decently—rather than a direct duty to such being (Kant 1787, 6:443).

Some theorists maintain that utilitarianism, a moral theory generally thought to be a rival to Kant's theory, is superior with regard to this last point. A utilitarian might argue that it is sentience rather than the capacity for rational autonomy that is the ground of moral recognition respect, and so would regard mentally incapacitated humans and nonhuman animals as having moral standing and so as worthy of at least some moral respect in themselves. Another issue, then, is whether utilitarianism (or more generally, consequentialism) can indeed accommodate a principle of respect for persons. In opposition to the utilitarian claim, some Kantians argue that Kant's ethics is distinguishable from consequentialist ethics precisely in maintaining that the fundamental demand of morality is not that we promote some value, such as the happiness of sentient beings, but that we respect the worth of humanity regardless of the consequences of doing so (Korsegaard 1996, Wood 1999). Thus, some philosophers argue that utilitarianism is inconsistent with respect for persons, inasmuch as utilitarianism, in requiring that all actions, principles, or motives promote the greatest good, requires treating persons as mere means on those occasions when doing so maximizes utility, whereas the very point of a principle of respect for persons is to rule out such trading of person and their dignity for some other value (Benn 1988, Brody 1982). In opposition, other theorists maintain not only that a consequentialist theory can accommodate the idea of respect for person (Downie and Telfer 1969, Gruzalski 1982, Landesman 1982, Pettit 1989, Cummiskey 1990), but also that utilitarianism is derivable from a principle of respect for persons (Downie and Telfer 1969) and that consequentialist theories provide a better grounding for duties to respect persons (Pettit 1989).

In addition to the debate between Kantian theory and utilitarianism, theoretical work has also been done in developing the role of respect for persons in Habermasian communicative ethics (Young 1997, Benhabib 1991) and in Aristotelian ethics (Jacobs 1995), in exploring similarities and differences between western (Kantian) views of respect for persons and Indian (Gosh-Dastidar 1987), Confucian (Chan 2006, Wawrytko 1982), and Taoist views (Wong 1984), and in developing a distinctively feminist account of respect for persons (Farley 1993, Dillon 1992a).

Other philosophical discussions have been concerned with clarifying the nature of the respect that is owed to persons and of the persons that are owed respect. Some of these discussions aim to refine and develop Kant's account, while others criticize it and offer alternatives. Darwall (2004, 2006) draws on Kant in revising his own understanding of the nature of recognition respect for persons, calling attention to an under-discussed dimension of the dignity of persons on Kant's account. Dignity is not only a worth but a status or standing, a position in the moral community. The standing is that of an equal, for rational beings have the same dignity. But it is also a standing or position from which claims or demands can be made. Dignity is, as Kant says in a passage from the Metaphysics of Morals quoted above, that “by which” rational beings “exact” or demand respect from one another (Kant 1797, 6: 435). As Darwall puts it, dignity is “the second-personal standing of an equal: the authority to make claims and demands on one another as free and rational agents” and to hold each other accountable for complying with these commands (Darwall 2004, 43, 44). Persons are just those beings who have the standing of authority to address demands to one another as persons. Moral recognition respect for the dignity of persons is acknowledging this authority; we respect one another as persons when we hold each other mutually accountable for complying with the demands that we acknowledge each person has the authority to make of each other person as free and rational agents. The reciprocal relations among persons as authoritative claims-makers and mutually accountable claims-responders is, in Darwall's view, one way of understanding the constitution of rational beings into the community of equal persons that Kant calls in the Groundwork a “kingdom of ends.”

Another area of interest has been the connections between respect and other attitudes and emotions, especially love. For example, Kant (1797) argues that we have duties of love to others just as we have duties of respect. However, neither the love nor the respect we owe is a matter of feeling (or, is pathological, as Kant says), but is, rather, a duty to adopt a certain kind of maxim, or policy of action: the duty of love is the duty to make the ends of others my own, the duty of respect is the duty to not degrade others to the status of mere means to my ends (Kant 1779, 6: 449–450). Love and respect, in Kant's view, are intimately united in friendship; nevertheless, they seem to be in tension with one another and respect seems to be the morally more important of the two, in that the duties of respect are stricter and respect constrains and limits love within friendship. Critics object to what they see here as Kant's devaluing of emotions, maintaining that emotions are morally significant dimensions of persons both as subjects and as objects of both respect and love. In response, some philosophers contend that respect and love are more similar and closely connected in Kant's theory than in generally recognized (Velleman 1999, Baron 1997, R. Johnson 1997). Others have developed accounts of respect that is or incorporates a form of love (agape) or care (Dillon 1992a, Downie and Telfer 1969, Maclagan 1960) and some have argued that emotions are included among the bases of dignity and that a complex emotional repertoire is necessary for Kantian respect (Wood 1999, Sherman 1998a, Farley 1993). In a related vein, some philosophers maintain that it is possible to acknowledge that another being is a person, i.e., a rational moral agent, and yet not have or give respect to that being. What is required for respecting a person is not simply recognizing what they are but emotionally experiencing their value as a person (Thomas 2001a, Buss 1999, Dillon 1997).

Another source of dissatisfaction with Kant's account has been with his characterization of persons and the quality in virtue of which they must be respected. In particular, Kant's view that the rational will which is common to all persons is the ground of respect is thought to ignore the moral importance of the concrete particularity of each individual, and his emphasis on autonomy, which is often understood to involve the independence of one person from all others, is thought to ignore the essential relationality of human beings person (for example, Noggle 1999, Farley 1993, Dillon 1992a, E. Johnson 1982). Rather than ignoring what distinguishes one person from another, it is argued, respect should involve attending to each person as a distinctive individual and to the concrete realities of human lives, and it should involve valuing difference as well as sameness and interdependence as well as independence. Other critics respond that respecting differences and particular identities inevitably reintroduces hierarchical discrimination that is antithetical to the equality among persons that the idea of respect for person is supposed to express (for example, Bird 2004). Identity and difference may, however, be appropriate objects of other forms of consideration and appreciation.

The idea of respect for particularity and relationality has also become an important topic recently in political philosophy. One issue is how persons ought to be respected in multicultural liberal democratic societies (for example, Balint 2006, Tomasi 1995, C. Taylor 1992, Kymlicka 1989). Respect for persons is one of the basic tenets of liberal democratic societies, which are founded on the ideal of the equal dignity of all citizens and which realize this ideal in the equalization of rights and entitlements among all citizens and so the rejection of discrimination and differential treatment. Some writers argue that respecting persons requires respecting the traditions and cultures that permeate and shape their individual identities (Addis 1997). But as the citizenry of such societies becomes increasingly more diverse and as many groups come to regard their identities or very existence as threatened by a homogenizing equality, liberal societies face the question of whether they should or could respond to demands to respect the unique identity of individuals or groups by differential treatment, such as extending political rights or opportunities to some cultural groups (for example, Native Americans, French Canadians, African-Americans) and not others .

The idea that all persons are owed respect has been applied in a wide variety of contexts. For instance, some philosophers employ it to justify various positions in normative ethics, such as the claim that persons have moral rights (Benn 1971, Feinberg 1970, Downie and Telfer 1969) or duties (Fried 1978, Rawls 1971), or to argue for principles of equality (Williams 1962), justice (Narveson 2002, Nussbaum 1999), and education (Andrews 1976). Others appeal to respect for persons in addressing a wide variety of practical issues such as abortion, racism and sexism, rape, punishment, physician-assisted suicide, pornography, affirmative action, forgiveness, terrorism, sexual harassment, cooperation with injustice, treatment of gays and lesbians, sexual ethics, and many others. One very important application context is biomedical ethics, where the principle of respect for autonomy is one of four basic principles that have become “the backbone of contemporary Western health care ethics” (Brannigan and Boss 2001, 39; see also Beauchamp and Childress 1979/2001 and, for example, Munson 2000, Beauchamp and Walters 1999). The idea of respect for patient autonomy has transformed health care practice, which had traditionally worked on physician-based paternalism, and the principle enters into issues such as informed consent, truthtelling, confidentiality, respecting refusals of life-saving treatment, the use of patients as subjects in medical experimentation, and so on.

Although persons are the paradigm objects of moral recognition respect, it is a matter of some debate whether they are the only things that we ought morally to respect. One serious objection raised against Kant's ethical theory is that in claiming that only rational beings are ends in themselves deserving of respect, it licenses treating all things which aren't persons as mere means to the ends of rational beings, and so it supports morally abhorrent attitudes of domination and exploitation toward all nonpersons and toward our natural environment. Taking issue with the Kantian position that only persons are respectworthy, many philosophers have argued that such nonpersons as humans who are not agents or not yet agents, human embryos, nonhuman animals, sentient creatures, plants, species, all living things, biotic communities, the natural ecosystem of our planet, and even mountains, rocks, and the AIDS virus have moral standing or worth and so are appropriate objects of or are owed moral recognition respect. Of course, it is possible to value such things instrumentally insofar as they serve human interests, but the idea is that such things matter morally and have a claim to respect in their own right, independently of their usefulness to humans. A variety of different strategies have been employed in arguing for such respect claims. For example, the concept of moral respect is sometimes stripped down to its bare essentials, omitting much of the content of the concept as it appears in respect for persons contexts. The respect that is owed to all things, it can be argued, is a very basic form of attentive contemplation of the object combined with a prima facie assumption that the object might have intrinsic value. This does not involve the valuing commitments that respect for persons does, since respectful consideration might reveal that the object does not have any positive value. What we owe everything is an opportunity to reveal any value it might have, rather than assuming that only persons have the kind of value that morally warrants attention (Birch 1993). Another strategy is to argue that the true grounds for moral worth and respect are other than or wider than rationality. One version of this strategy (employed by P. Taylor 1986) is to argue that all living things, persons and nonpersons, have equal inherent worth and so equally deserve the same kind of moral respect, because the ground of the worth of living things that are nonpersons is continuous with the ground of the worth for persons. For example, we regard persons as respect-worthy inasmuch as they are agents, centers of autonomous choice and valuation, and we can similarly regard all living things as respect-worthy in virtue of being quasi-agents, centers of organized activity that pursue their own good in their own unique way. It follows from this view that humans must not be regarded as having a moral status superior to other living beings and so human interests may not be regarded as always trumping claims of nonhumans. Respect for all living things would require settling conflicts between persons and nonpersons in ways that are fair to both. A third strategy, which is employed within Kantian ethics, is to argue that respect for persons logically entails respect for nonpersons. For example, one can argue that rational nature is to be respected not only by respecting humanity in someone's person but also by respecting things that bear certain relations to rational nature, for example, by being fragments of it or necessary conditions of it. Respect would thus be owed to humans who are not persons and to animals and other sentient beings (Wood 1998). Alternatively, one can argue that respect for persons requires respecting their values, and since many people value nature or other categories of nonpersons intrinsically and not just instrumentally, respect for persons requires (under certain conditions) also respecting what they respect (Gaus 1998). Yet another strategy is to reject the Kantian notion that there is but one kind or level of moral status or worth that warrants but one kind or level of respect. Instead, one might argue, we can acknowledge that rational moral agents have the highest moral standing and worth and are owed maximal respect, and also maintain that other beings have lesser but still morally significant standing or worth and so deserve less but still some respect. So, although it is always wrong to use moral agents merely as means, it may be justifiable to use nonpersons as means (for example, to do research on human embryos or human cadavers, destroying them in the process, or to kill animals for food) provided their moral worth is also respectfully acknowledged (for example, by not using them for trivial purposes, by destroying them only in certain ways, or by having an attitude of regret or loss because something of genuine moral value is sacrificed) (Meyer and Nelson, 2001). Much philosophical work has been done, particularly in environmental ethics, to determine the practical implications of the claim that things other than persons are owed respect. Certainly a wide variety of human practices, ranging from agriculture and urban development to recreation and energy use to technological and biomedical research, might have to be profoundly altered by a recognition of moral duties of respect to nonpersons.

4. Self-Respect

While there is much controversy about respect for persons and other things, there is surprising agreement among moral and political philosophers about at least this much concerning respect for oneself: self-respect is something of great importance in everyday life. Indeed, it is regarded both as morally required and as essential to the ability to live a satisfying, meaningful, flourishing life—a life worth living—and just as vital to the quality of our lives together. Saying that a person has no self-respect or acts in a way no self-respecting person would act, or that a social institution undermines the self-respect of some people, is generally a strong moral criticism. Nevertheless, as with respect itself, there is philosophical disagreement, both real and merely apparent, about the nature, scope, grounds, and requirements of self-respect. Self-respect is often defined as a sense of worth or as due respect for oneself; it is frequently (but not always correctly) identified with or compared to self-esteem, self-confidence, dignity, self-love, a sense of honor, self-reliance, pride, and it is contrasted (but not always correctly) with servility, shame, humility, self-abnegation, arrogance, self-importance. In addition to the questions philosophers have addressed about respect in general, a number of other questions have been of particular concern to those interested in self-respect, such as: (1) What is self-respect, and how is it different from related notions such as self-esteem, self-confidence, pride, and so on? (2) Are there objective conditions—for example, moral standards or correct judgments—that a person must meet in order to have self-respect, or is self-respect a subjective phenomenon that gains support from any sort of self-valuing without regard to correctness or moral acceptability? (3) Does respecting oneself conceptually or causally require or lead to respecting other persons (or anything else)? And how are respect for other persons and respect for oneself alike and unalike? (4) How is self-respect related to such things as moral rights, virtue, autonomy, integrity, and identity? (5) Is there a moral duty to respect ourselves as there is a duty to respect others? (6) What features of an individual's psychology and experience, what aspects of the social context, and what modes of interactions with others support or undermine self-respect? (7) Are social institutions and practices to be judged just or unjust (at least in part) by how they affect self-respect? Can considerations of self-respect help us to better understand the nature and wrongness of injustices such as oppression and to determine effective and morally appropriate ways to resist or end them?

Most generally, self-respect is a moral relation of persons (and only persons) to themselves that concerns their own intrinsic worth. Self-respect is thus essentially a valuing form of respect. Like respect for others, self-respect is a complex of multilayered and interpenetrating phenomena; it involves all those aspects of cognition, valuation, affect, expectation, motivation, action, and reaction that compose a mode of being in the world at the heart of which is an appreciation of oneself as having morally significant worth. Unlike some forms of respect, self-respect is not something one has only now and again or that might have no effect on its object. Rather, self-respect has to do with the structure and attunement of an individual's identity and of her life, and it reverberates throughout the self, affecting the configuration and constitution of the person's thoughts, desires, values, emotions, commitments, dispositions, and actions. As expressing or constituting one's sense of worth, it includes an engaged understanding of one's worth, as well as a desire and disposition to protect and preserve it. Accounts of self-respect differ in their characterizations of the beliefs, desires, affects, and behaviors that are constitutive of it, chiefly because of differences concerning the aspects or conception of the self insofar as it is the object of one's respect and the nature and grounds of the worth of the self or aspects of the self.

Most theorists agree that there as there are different kinds of respect, so there are different kinds of self-respect. However, we clearly cannot apply all kinds of respect to ourselves: it makes no sense to talk of directive respect for oneself, for instance, and although one might regard oneself or some of one's characteristics as obstacles (“I'm my own worst enemy”), this would not generally be considered a form of self-respect. Because the notion of self-worth is the organizing motif for self-respect, and because in the dominant Western tradition two kinds of worth are ascribed to persons, two kinds of self-respect can be distinguished. The first, recognition self-respect, centers on what we can call status worth, which is unearned worth that derives from such things as one's essential nature as a person, membership in a certain class, group, or people, social role, or place in a social hierarchy. Kantian dignity is one form, but not the only form, of status worth. Evaluative self-respect, in contrast, has to do with merit that is based on the quality of one's character and conduct. We earn or lose moral merit, and so deserve or don't deserve evaluative self-respect, through what we do or become. Different sources of status worth yield different configurations of recognition self-respect, but most contemporary discussions, heavily influenced by Kant, focus on dignity-based recognition self-respect. Recognition respect for oneself as a person, then, involves living in light of an understanding and appreciation of oneself as having dignity and moral status just in virtue of being a person, and of the moral constraints that arise from that dignity and status. All persons are morally obligated or entitled to have this kind of self-respect. Because the dominant Kantian conception of persons grounds dignity in three things—equality, agency, and individuality—we can further distinguish three kinds of recognition self-respect. The first is respect for oneself as a person among persons, as a member of the moral community with a status and dignity equal to every other person (see, for example, Thomas 1983a, Boxill 1976, Hill 1973). This involves having some conception the kinds of treatment from others that would count as one's due as a person and treatment that would be degrading or beneath one's dignity, desiring to be regarded and treated appropriately, and resenting and being disposed to protest disregard and disrespectful treatment. Thinking of oneself as having certain moral rights that others ought not to violate is part of this kind of self-respect; servility (regarding oneself as the inferior of others) and arrogance (thinking oneself superior to others) are among its opposites. The second kind of recognition self-respect involves an appreciation of oneself as an agent, a being with the ability and responsibility to act autonomously and value appropriately (see, for example, G. Taylor 1985, Telfer 1968). Persons who respect themselves as agents take their responsibilities seriously, especially their responsibilities to live in accord with their dignity as persons, to govern themselves fittingly, and to make of themselves and their lives something they believe to be good. So, self-respecting persons regard certain forms of acting, thinking, desiring, and feeling as befitting them as persons and other forms as self-debasing or shameful, and they expect themselves to adhere to the former and avoid the latter. They take care of themselves and seek to develop and use their talents and abilities in pursuit of their plans, projects, and goals. Those who are shameless, uncontrolled, weak-willed, self-consciously sycophantic, chronically irresponsible, slothfully dependent, self-destructive, or unconcerned with the shape and direction of their lives may be said to not respect themselves as agents. A third kind of recognition self-respect involves the appreciation of the importance of being autonomously self-defining, of having and living by a conception of a life that gives expression to the ideals and commitments and is expressed in the pursuits and projects that contribute to an individual's identity. Self-respecting people hold themselves to personal expectations and standards the disappointment of which they would regard as unworthy of them, shameful, even contemptible (although they may not apply these standards to others) (Hill 1982). People who sell out, betray their own values, live inauthentic lives, let themselves be defined by others, or are complacently self-accepting lack this kind of recognition self-respect.

Evaluative self-respect, which expresses confidence in one's merit as a person, rests on an appraisal of oneself in light of the normative self-conception that structures recognition self-respect. Recognition self-respecting persons are concerned to be the kind of person they think it is good and appropriate for them to be and they try to live the kind of life such a person should live. Thus they have and try to live by certain standards of worthiness by which they are committed to judge themselves. Indeed, they stake themselves, their value and their identities, on living in accord with these standards. Because they want to know where they stand, morally, they are disposed to reflectively examine and evaluate their character and conduct in light of their normative vision of themselves. And it matters to them that they are able to “bear their own survey,” as Hume says (1739 (1971), 620). Evaluative self-respect contains the judgment that one is or is becoming the worthy kind of person one seeks to be, and, more significantly, that one is not in danger of becoming an unworthy kind of person. Evaluative self-respect holds, at the least, the judgment that one “comes up to scratch,” as Telfer (1968) puts it. Those whose conduct is unworthy or whose character is shameful by their own standards do not deserve their own evaluative respect. However, people can be poor self-appraisers and their standards can be quite inappropriate to them or to any person, and so their evaluative self-respect, though still subjectively satisfying, can be unwarranted, as can the loss or lack of it. Interestingly, although philosophers have paid scant attention to evaluative respect for others, significant work has been done on evaluative self-respect. This may reflect an asymmetry between the two: although our evaluative respect for others may have no effect on them, perhaps because we don't express it or they don't value our appraisal, our own self-evaluation matters intensely to us and can powerfully affect our self-identity and the shape and structure of our lives. Indeed, an individual's inability to stomach herself can profoundly diminish the quality of her life, even her desire to continue living.

Some philosophers have contended that a third kind of self-valuing underlies both recognition and evaluative self-respect. It is a more basic sense of worth that enables an individual to develop the intellectually more sophisticated forms, a precondition for being able to take one's qualities or the fact that one is a person as grounds of positive self-worth. It has been called “basic psychological security” (Thomas 1989), “self-love” (Buss 1999), and “basal self-respect” (Dillon 1997). Basal self-valuing is our most fundamental sense of ourselves as mattering and our primordial interpretation of self and self-worth. Strong and secure basal self-respect can immunize an individual against personal failing or social denigration, but damage to basal self-respect, which can occur when people grow up in social, political, or cultural environments that devalue them or “their kind,” can make it impossible for people to properly interpret themselves and their self-worth, because it affects the way in which they assess reality and weigh reasons. Basal self-respect is thus the ground of the possibility of recognition and evaluative self-respect.

It is common in everyday discourse and philosophical discussion to treat self-respect and self-esteem as synonyms. It is true that evaluative self-respect and self-esteem both involve appraising oneself favorably in virtue of one's behavior and personal traits, and that a person can have or lack either one undeservedly. However, many philosophers have argued that the two attitudes are importantly different (for example, Darwall 1977, Sachs 1981, Chazen 1998, Harris, 2001, Dillon 2004). One way of distinguishing them is by their grounds and the points of view from which they are appraised. Evaluative self-respect involves an assessment from a moral point of view of one's character and conduct, while self-esteem can be based on personal features that are unrelated to character, and the assessment it involves need not be from a moral point of view: one can have a good opinion of oneself in virtue of being a good joke-teller or having won an important sports competition and yet not think one is a good person because of it (Darwall 1977). Another way of distinguishing them focuses on what it is to lose them: one would lose evaluative respect for oneself if one judged oneself to be shameful, contemptible, or intolerable, but self-esteem can be diminished by the belief that one lacks highly prized qualities that would add to one's merit (Harris 2001). Self-respect is also often identified with pride. In one sense, pride is the pleasure or satisfaction taken in one's achievements, possessions, or associations, and in this sense pride can be an affective element of either evaluative self-respect or self-esteem. In another sense, pride is inordinate self-esteem or vanity, an excessively high opinion of one's qualities, accomplishments, or status that can make one arrogant and contemptuous of others. In this sense, pride contrast with both well-grounded evaluative self-respect and the interpersonal kind of recognition self-respect. But pride can also be a claim to and celebration of a status worth or to equality with others, especially other groups (for example, Black Pride), which is interpersonal recognition self-respect; and pride can be “proper pride,” a sense of one's dignity that prevents one from doing what is unworthy, and in this sense it is the agentic dimension of recognition self-respect. Pride's opposites, shame and humility, are also closely related to self-respect. A loss of evaluative self-respect may be expressed in shame, but shameless people manifest a lack of recognition self-respect; and although humiliation can diminish or undermine recognition self-respect, humility is an appropriate dimension of the evaluative respect of any imperfect person.

One issue with which contemporary philosophers have been concerned is whether self-respect is an objective concept or a subjective one. If it is the former, then there are certain beliefs, attitudes, and dispositions a person must have to be self-respecting. A person who thought of herself as a lesser sort of being whose interests and well-being are less important than those of others would not count as having recognition self-respect, no matter how appropriate she regards her stance. If self-respect is a subjective concept, then a person counts as having self-respect so long as she believes she is not tolerating treatment she regards as unworthy or behaving in ways she thinks is beneath her, regardless of whether her judgments about herself are accurate or her standards or sense of what she is due are judged by others to be reasonable or worthy (Massey 1983a). Psychologists, for whom “self-esteem” is the term of practice, tend to regard the various dimensions of a person's sense of worth as subjective. Many philosophers treat the interpersonal dimension of recognition self-respect objectively, and it is generally thought that having manifestly inaccurate beliefs about oneself is good grounds for at least calling an individual's sense of worth unjustified or compromised (Meyers 1989). But there is no consensus regarding the standards to which individuals hold themselves and by which they judge themselves, and certainly the standards of the self-defining dimension of recognition self-respect are inescapably, though perhaps not exclusively, subjective. Complicating the objective/subjective distinction, however, is the fact of the social construction of self-respect. What it is to be a person or to have a status worthy of respect, what treatment and conduct are appropriate to a person or one with such a status, what forms of life and character have merit—all of these are given different content in different sociocultural contexts. Individuals necessarily, though perhaps not inalterably, learn to engage with themselves and with issues of self-worth in the terms and modes of the sociocultural conceptions in which they have been immersed. And different kinds of individuals may be given different opportunities in different sociocultural contexts to acquire or develop the grounds of the different kinds of self-respect (Dillon 1997, Moody-Adams 1992–93, Meyers 1989, Thomas 1983b). Even fully justified self-respect may thus be less than strongly objective and more than simply subjective.

Self-respect is frequently appealed to as a means of justifying a wide variety of philosophical claims or positions, generally in arguments of the form: x promotes (or undermines) self-respect; therefore, x is to that extent to be morally approved (or objected to). For example, appeals to self-respect have been used to argue for, among many other things, the value of moral rights (Feinberg 1970), moral requirements or limits regarding forgiving others or oneself (Dillon 2001; Holmgren 1998, 1993; Novitz 1998; Haber 1991; Murphy 1982), and both the rightness and wrongness of practices such as affirmative action. Such arguments rely on rather than establish the moral importance of self-respect. Most philosophers who attend to self-respect tend to treat it as important in one of two ways, which are exemplified in the very influential work of Kant and John Rawls. Kant argues that, just as we have a moral duty to respect others as persons, so we have a moral duty to respect ourselves as persons, a duty that derives from our dignity as rational beings. This duty requires us to act always in an awareness of our dignity and so to act only in ways that are consistent with our status as end in ourselves and to refrain from acting in ways that abase, degrade, defile, or disavow our rational nature. That is, we have a duty of recognition self-respect. In Die Metaphysik der Sitten (The Metaphysics of Morals) (1797) Kant argues for specific duties to oneself generated by the general duty to respect humanity in our persons, including duties to not engage in suicide, misuse of our sexual powers, drunkenness and other unrestrained indulgence of inclination, lying, self-deception, avarice, and servility. Kant also maintains that the duty of self-respect is the most important moral duty, for unless there were duties to respect oneself, there could be no moral duties at all. Moreover, fulfilling our duty to respect ourselves is a necessary condition of fulfilling our duties to respect other persons. Kant maintains that we are always aware of our dignity as persons and so of our moral obligation to respect ourselves, and he identifies this awareness as a feeling of reverential respect for ourselves. This is one of the natural capacities of feeling which we could have no duty to acquire but that make it possible for us to be motivated by the thought of duty. Reverence for self is, along with “moral feeling,” conscience, and love of others, a subjective source of morality, and it is the motivational ground of the duty of self-respect. Kant also discusses evaluative self-respect, especially in Critik der practischen Vernuft (Critique of Practical Reason) (1788) and his Lectures on Ethics (1779), as a combination of noble pride, the awareness that we have honored and preserved our dignity by acting in morally worthy ways, and a healthy dose of humility, the awareness that we inevitably fall short of the lofty requirements of the moral law. Kant regards well-grounded evaluative self-respect as a subjective motivation to continue striving to do right and be good.

Rawls, by contrast, views self-respect neither as something we are morally required to have and maintain nor as a feeling we necessarily have, but as an entitlement that social institutions are required by justice to support and not undermine. In A Theory of Justice (1971) he argues that self-respect is a “primary good,” something that rational beings want whatever else they want, because it is vital to the experienced quality of individual lives and to the ability to carry out or achieve whatever projects or aims an individual might have. It is, moreover, a social good, one that individuals are able to acquire only under certain social and political conditions. Rawls defines self-respect as including “a person's sense of his own value, his secure conviction that his conception of the good, his plan of life, is worth carrying out,” and it implies “a confidence in one's ability, so far as it is within one's power, to fulfill one's intentions” (1971, 440). He argues that individuals' access to self-respect is to a large degree a function of how the basic institutional structure of a society defines and distributes the social bases of self-respect, which include the messages about the relative worth of citizens that are conveyed in the structure and functioning of institutions, the distribution of fundamental political rights and civil liberties, access to the resources individuals need to pursue their plans of life, the availability of diverse associations and communities within which individuals can seek affirmation of their worth and their plans of life from others, and the norms governing public interaction among citizens. Since self-respect is vital to individual well-being, Rawls argues that justice requires that social institutions and policies be designed to support and not undermine self-respect. Rawls argues that the principles of justice as fairness are superior to utilitarian principles insofar as they better affirm and promote self-respect for all citizens.

Rawls's view that the ability of individuals to respect themselves is heavily dependent on their social and political circumstances has been echoed by a number of theorists working in moral, social, and political philosophy. For example, Margalit (1996) argues that a decent society is one whose institutions do not humiliate people, that is, give people good reason to consider their self-respect to be injured. Honneth's theory of social criticism (1995) focuses on the way people's self-respect and self-identity necessarily depend on the recognition of others and so are vulnerable to being misrecognized or ignored both by social institutions and in interpersonal interactions. A number of theorists have used the concept of self-respect to examine the oppression of women, people of color, gays and lesbians, and other groups that are marginalized, stigmatized, or exploited by the dominant culture, identifying the plethora of ways in which oppressive institutions, images, and actions can damage to the self-respect of members of these groups. Other writers discuss ways that individuals and groups might to preserve or restore self-respect in the face of injustice or oppression, and the ways in which the development of self-respect in individuals living under oppression or injustice empowers them to participate in the monumental struggles for justice and liberation (for example, Babbitt 2000, 1993; Bartky 1990a, 1990b, 1990c; Boxill 1992, 1977; Collins 1990; Dillon 1997, 1995; Meyers 1989, 1986; Mohr 1992, 1988; Moody-Adams 1992–93; Statman 2002; Thomas 2001b, 1983, 1978–79). Some theorists, especially those working within a feminist framework, have argued that the prevailing conceptions of self-respect in contemporary liberal societies themselves contain features that reflect objectionable aspects of the dominating culture, and they have attempted to reconceive self-respect in ways that are more conducive to empowerment and emancipation (for example, Dillon 1992c).

Everyday discourse and practices insist that respect and self-respect are personally, socially, politically, and morally important, and philosophical discussions of the concepts bear this out. Their roles in our lives as individuals, as people living in complex relations with other people and surrounded by a plethora of other beings and things on which our attitudes and actions have tremendous effects, cannot, as these discussions reveal, be taken lightly. The discussions thus far shed light on the nature and significance of the various forms of respect and self-respect and their positions in a nexus of profoundly important but philosophically challenging and contestable concepts. These discussions also reveal that much more work remains to be done in clarifying these attitudes and their places among and implications for our concepts and our lives.

Bibliography

• Addis, A., 1997, “On Human Diversity and the Limits of Toleration,” in Ethnicity and Group Rights , Nomos 39, I. Shapiro and W. Kymlicka (eds.), New York: New York University Press.
• Anderson, E., 1999, “What is the Point of Equality?” Ethics 109: 287–337.
• –––, 1993, Value in Ethics and Economics , Cambridge, MA: Harvard University Press.
• Andrews, J.N., 1976, “Social Education and Respect for Others,” Journal of Moral Education 5: 139–143.
• Armitage, F., 2006, “Respect and Types of Injustice,” Res Publica 12: 9–34.
• Arnold, D.G. and Bowie, N.E., 2005, “Sweatshops and Respect,” in Ethical Issues for the Twenty-First Century , F. Adams (ed.), Charlottesville: Philosophy Documentation Center.
• Arrington, R. L., 1978, “On Respect,” Journal of Value Inquiry 12: 1–12.
• Atwell, J.E., 1982, “Kant's Notion of Respect for Persons,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• Bagnoli, C., 2007, “Respect and Membership in the Moral Community,” Ethical Theory and Moral Practice 10: 113–128.
• –––, 2003, “Respect and Loving Attention,” Canadian Journal of Philosophy 33: 483–516.
• Baldner, K., 1990, “Realism and Respect,” Between the Species 6: 1–8.
• Balint, P., 2006, “Respect Relations in Diverse Societies,” Res Publica 12: 35–57.
• Barilan, M.Y. and Weintraub, M., 2001, “Persuasion as Respect for Persons: An Alternative View of Autonomy and the Limits of Discourse,” Journal of Medicine and Philosophy 26: 13–33.
• Barnes, A., 1990, “Some Remarks on Respect and Human Rights,” Philosophical Studies , (Ireland): 263–273.
• Baron, M.W., 1997, “Love and Respect in the Doctrine of Virtue ,” The Southern Journal of Philosophy 36 (Supplement): 29–44.
• Beauchamp, T.L. and Childress, J.F., 1979/2001, Principles of Biomedical Ethics , New York: Oxford University Press.
• ––– and Walters, L., 1999, Contemporary Issues in Bioethics , 5 th edition, Belmont, CA: Wadsworth.
• Benditt, T., 2008, “Why Respect Matters,” Journal of Value Inquiry 42:487–496.
• Benhabib, S., 1991, Situating the Self , New York: Routledge.
• Benn, S.I., 1971, “Privacy, Freedom, and Respect for Persons,” in Privacy , Nomos 13, J. R. Pennock and J. W. Chapman (eds.), New York: Atherton Press.
• –––, 1988, A Theory of Freedom , Cambridge: Cambridge University Press.
• Berger, P., 1970, “On the Obsolescence of the Concept of Honor,” European Journal of Sociology 11: 339–347. Reprinted in Revisions: Changing Perspectives in Moral Philosophy , S. Hauerwas and A. MacIntyre (eds.), Notre Dame, IN: University of Notre Dame Press, 1983.
• Birch, T.H., 1993, “Moral Considerability and Universal Consideration,” Environmental Ethics 15: 313–332.
• Bird, Colin, 2004, “Status, Identity, and Respect,” Political Theory 32: 207–232.
• Blum, A., 1988, “On Respect,” Philosophical Inquiry 10: 58–63.
• Boettcher, J., 2007, “Respect, Recognition, and Public Reason,” Social Theory and Practice 33: 223–249.
• Brannigan, M.C. and Boss, J.A., 2001, Health Care Ethics in a Diverse Society , Mountain View, CA: Mayfield.
• Broadie, A. and Pybus, E.M., 1975, “Kant's Concept of 'Respect',” Kant-Studien 66: 58–64.
• Brody, B.A., 1982, “Towards a Theory of Respect for Persons,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• Buss, S., 1999, “Respect for Persons,” Canadian Journal of Philosophy 29: 517–550.
• Cary, P., 1996, “Believing the Word: A Proposal about Knowing Other Persons,” Faith and Philosophy 13: 78–90.
• Chan, S., 2006, “The Confucian Notion of Jing (Respect),” Philosophy East and West 56: 229–252.
• Code, L., 1987, “Persons and Others,” in Power, Gender, Values , J. Genova (ed), Edmonton, Alberta: Academic Printing and Publishing.
• Cohen, S., 2008, “Fundamental Equality and the Phenomenology of Respect,” Iyyun 57: 25–53.
• Connelly, J., 2006, “Respecting Nature?” Res Publica 12: 97–105.
• Cooke, M., 1995, “Selfhood and Solidarity,” Constellations 1: 337–357.
• Cooper, D.E., 2000, “The Virtue of Practical Reason and Moral Respect Across Cultures,” Contemporary Philosophy , 22: 20-28.
• Cottingham, J., 1983, “Punishment and Respect for Persons,” in Law, Morality, and Rights , M.A. Stewart (ed.), Dordrecht: Reidel.
• Cranor, C.F., 1983, “On Respecting Human Beings as Persons,” Journal of Value Inquiry 17: 103–117.
• –––, 1982, “Limitations on Respect-for-Persons Theories,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• –––, 1980, “Kant's Respect-for-Persons Principle,” International Studies in Philosophy : 19–40.
• –––, 1975, “Toward a Theory of Respect for Persons,” American Philosophical Quarterly 12: 309–320.
• Cummiskey, D., 2008, “Dignity, Contractualism, and Consequentialism,” Utilitas 16:629–644.
• –––,1990, “Kantian Consequentialism,” Ethics 100: 586–615.
• Darby, D., 1999, “Are Worlds without Natural Rights Morally Impoverished?” Southern Journal of Philosophy , 37: 397–417.
• Darwall, S., 2006, The Second Person Standpoint: Morality, Respect, and Accountability , Cambridge, MA: Harvard University Press.
• –––, 2004, “Respect and the Second Person Standpoint,” Presidential Address, Central Division of the American Philosophical Association, in Proceedings and Addresses of the American Philosophical Association 78 (2): 43–59.
• –––, 2001, “Because I Want It,” Social Philosophy and Policy 18: 129–153.
• –––, 1977, “Two Kinds of Respect,” Ethics 88: 36–49; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Deigh, J., 1982, “Respect and the Right to be Punished,” Tulane Studies in Philosophy 31: 169–182.
• Delue, S., 2006, “Martin Buber and Immanuel Kant on Mutual Respect and the Liberal State,” Janus Head 9: 117–137.
• DeMarco, J.P., 1974, “Respect for Persons: Some Prerequisites,” Philosophy in Context 3: 33–37.
• Deveaux, M., 1998, “Toleration and Respect,” Public Affairs Quarterly 12: 407–427.
• Diggs, B.J., 1981, “A Contractarian View of Respect for Persons,” American Philosophical Quarterly 18: 273–283.
• Dillon, R.S., 2009, “Respect for Persons, Identity, and Information Technology,” Ethics and Information Technology 11 (2).
• –––, 1992a, “Respect and Care: Toward Moral Integration,” Canadian Journal of Philosophy 22: 105–132.
• –––, 1991, “Care and Respect,” in Explorations in Feminist Ethics: Theory and Practice , E.B. Cole and S. Coultrap-McQuin (eds.), Bloomington: Indiana University Press.
• Donagan, A., 1977, The Theory of Morality . Chicago: University of Chicago Press.
• Downie, R.S., and Telfer, E., 1969, Respect for Persons , London: George Allen and Unwin.
• Drummond, J., 2006, “Respect as a Moral Emotion: A Phenomenological Approach,” Husserl Studies 22: 1–27.
• Dworkin, R., 1985, “Liberalism,” in A Matter of Principle . Cambridge, U.K.: Harvard University Press.
• –––, 1977, Taking Rights Seriously , Cambridge, MA: Harvard University Press.
• Edel, A., 1974, “The Place of Respect for Persons in Moral Philosophy,” Philosophy in Context 3: 23–32.
• Falls, M., 1987, “Retribution, Reciprocity, and Respect for Persons,” Law and Philosophy 6: 25–51.
• Farley, M.A., 1993, “A Feminist Version of Respect for Persons,” Journal of Feminist Studies in Religion 9: 183–198.
• Feinberg, J., 1975, “Some Conjectures on the Concept of Respect,” Journal of Social Philosophy 4: 1–3.
• –––, 1970, “The Nature and Value of Rights,” Journal of Value Inquiry 4: 243–260.
• Fotion, N. and Elfstrom, G., 1992, “Honor,” in Encyclopedia of Ethics , L.C. Becker and C.B. Becker (eds.), New York: Garland Publishing, Inc.
• Frankena, W.K., 1986, “The Ethics of Respect for Persons,” Philosophical Topics 14: 149–167.
• Frankfurt, H.G., 1999, “Equality and Respect,” in Necessity, Volition, and Love , Frankfurt, Cambridge: Cambridge University Press.
• Fried, C., 1978, Right and Wrong , Cambridge, MA: Harvard University Press.
• Garry, A., 1978, “Pornography and Respect for Women,” Social Theory and Practice 4: 395–421.
• Gaus, G.F., 1998, “Respect for Persons and Environmental Values,” in Autonomy and Community: Readings in Contemporary Kantian Social Philosophy , J. Kneller and S. Axinn (eds.), Albany: State University of New York Press.
• Gauthier, D., 1963, Practical Reasoning , Oxford: Oxford University Press.
• Gaylin, W., 1984, “In Defense of the Dignity of Being Human,” The Hastings Center Report 14: 18–22.
• Ghosh-Dastidar, K., 1987, “Respect for Persons and Self-Respect: Western and Indian,” Journal of Indian Council of Philosophical Research 5: 83–93.
• Gibbard, A., 1990, Wise Choices, Apt Feelings: A Theory of Normative Judgment , Cambridge, MA: Harvard University Press.
• Giordano, S., 2005, “Respect for Equality and the Treatment of the Elderly,” Cambridge Quarterly of Heathcare Ethics 14: 83–92.
• Goodin, R., 1981, “The Political Theories of Choice and Dignity,” American Philosophical Quarterly 8: 91–100.
• Green, O.H., ed., 1982, Respect for Persons , Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• Grenberg, J., 1999, “Anthropology from a Metaphysical Point of View,” Journal of the History of Philosophy 37: 91–115.
• Griffin, J., 1986, Well-Being: Its Meaning, Measurement, and Importance , Oxford: Clarendon Press.
• Gruzalski, B., 1982, “Two Accounts of Our Obligations to Respect Persons,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• Hare, S., 1996, “The Paradox of Moral Humility,” American Philosophical Quarterly 33: 235–241.
• Harris, E.E., 1966, “Respect for Persons,” in Ethics and Society: Original Essays on Contemporary Moral Problems , R. DeGeorge (ed.), Garden City, NJ: Anchor.
• Hepburn, R.W., 1998, “Nature Humanized: Nature Respected,” Environmental Values 7: 267–279.
• Herman, B., 1984, “Mutual Aid and Respect for Persons,” Ethics 94: 577–602.
• Hicks, D.C., 1971, “Respect for Persons and Respect for Living Things,” Philosophy 46: 346–348.
• Hill, T.E., Jr., 2000, Respect, Pluralism, and Justice: Kantian Perspectives , Oxford: Oxford University Press.
• –––, 1998, “Respect for Persons,” Routledge Encyclopedia of Philosophy , E. Craig (ed.), London: Routledge.
• –––, 1997, “Respect for Humanity,” in The Tanner Lectures on Human Values xviii, G. B. Peterson (ed.), Salt-Lake City: University of Utah Press; reprinted in Hill, Respect, Pluralism, and Justice.
• –––, 1993, “Donagan's Kant,” Ethics 104: 22–52; reprinted in Hill, Respect, Pluralism, and Justice.
• –––, 1992, Dignity and Practical Reason in Kant's Moral Theory , Ithaca: Cornell University Press.
• Hinton, T., 2001, “Must Egalitarians Choose Between Fairness and Respect?” Philosophy and Public Affairs 30: 72–87.
• Hobbes, T., 1958 (1651), Leviathan , Indianapolis: Bobbs-Merrill, The Library of Liberal Arts.
• Holmgren, M., 1993, “Forgiveness and the Intrinsic Value of Persons,” American Philosophical Quarterly 30: 341–352.
• Honneth, A., 1992, “Integrity and Disrespect: Principles of a Conception of Morality Based on the Theory of Recognition,” Political Theory 20: 187–201.
• Hudson, S.D., 1980, “The Nature of Respect,” Social Theory and Practice 6: 69–90.
• Hume, D., 1875, “On the Dignity of Human Nature,” in Essays: Moral, Political and Literary , vol 1, T.H. Green and T.H. Grose (eds.), London: Longmans, Green, and Co.
• Jacobs, J., 1995, Practical Realism and Moral Psychology , Washington, D.C.: Georgetown University Press.
• Johnson, E., 1982, “Ignoring Persons,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• Johnson, R., 1997, “Love in Vain,” The Southern Journal of Philosophy 36 (Supplement): 45–50.
• Kant, I., 1785, Grundlegung zur Metaphysik der Sitten , translated as Groundwork of the Metaphysic of Morals , by H.J. Paton, New York: Harper and Row, 1964.
• –––, 1788, Critik der practischen Vernuft , translated as Critique of Practical Reason , by L. W. Beck, Indianapolis: Bobbs-Merrill, 1956.
• –––, 1793, Die Religion innerhalb der Grenzen der bloßen Vernunft , translated as Religion Within the Boundaries of Mere Reason , by A. Wood and G. di Giovanni, Cambridge: Cambridge University Press, 1998.
• –––, 1797, Die Metaphysik der Sitten , translated as The Metaphysics of Morals , by M. Gregor, Cambridge: Cambridge University Press, 1991.
• –––, 1779, Lectures on Ethics , P. Heath and J.B. Schneewind (eds.), P. Heath (trans.), Cambridge: Cambridge University Press, 1997.
• Katz, M.S., 1992, “Respect for Persons and Students: Charting Some Ethical Territory,” Philosophy of Education Proceedings 19, Normal, IL: Illinois State University, Philosophy of Education Society.
• Kent, E., 1976, “Respect for Persons and Social Protest,” in Social Ends and Political Means , T. Honderich (ed.), London: Routledge and Kegan Paul.
• Kershnar, S., 2004, “Respect for Persons and the Harsh Punishment of Criminals,” International Journal of Applied Philosophy 18: 103–121.
• Klimchuk, D., 2004,“Three Accounts of Respect for Persons in Kant's Ethics,” Kantian Review 8: 38–61.
• Kleinig, J., 1991, Valuing Life , Princeton: Princeton University Press.
• Kofman, S., 1997, “The Economy of Respect: Kant and Respect for Women,” N. Fisher (trans.), in Feminist Interpretations of Immanuel Kant , Robin May Schott (ed.), University Park, PA: Pennsylvania State University Press.
• Kolnai, A., 1976, “Dignity,” Philosophy 5: 251–271; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Korsgaard, C.M., 1996, Creating the Kingdom of Ends , Cambridge: Cambridge University Press.
• Kymlika, W., 1989, Liberalism, Community and Culture , New York: Oxford University Press.
• LaCaze, M., 2005, “Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect,” Hypatia 20: 92–114.
• Landesman, C., 1982, “Against Respect for Persons,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• Larmore, C.E., 1987, Patterns of Moral Complexity , Cambridge: Cambridge University Press.
• LeMoncheck, L., 1997, Loose Women, Lecherous Men: A Feminist Philosophy of Sex , New York: Oxford University Press.
• Lippke, R.L., 1998, “Arguing Against Inhumane and Degrading Punishing,” Criminal Justice Ethics 17: 29–41.
• Lombardi, L., 1983, “Inherent Worth, Respect, and Rights,” Environmental Ethics 5: 257–270.
• Lueck, B., 2008, “Toward a Serresian Reconceptualization of Kantian Respect,” Philosophy Today 52: 52–59.
• Lysaught, M., 2004, “Respect: Or, How Respect for Persons Became Respect for Autonomy,” Journal of Medicine and Philosophy 29: 665–680.
• Maclagan, W.G., 1960, “Respect for Persons as a Moral Principle,” Philosophy 35: 199–305.
• Markie, P. J., 2004, “Respect for People and Animals,” Journal of Value Inquiry 38: 33–47.
• McBride, W.L., 2000, “Sexual Harassment, Seduction, and Mutual Respect: An Attempt at Sorting it Out,” in Feminist Phenomenology , L. Fisher (ed.), Dordrecht: Kluwer Academic Publisher.
• McCarty, R., 1994, “Motivation and Moral Choice in Kant's Theory of Rational Agency,” Kant-Studien 85 : 15–31.
• –––, 1993, “Kantian Moral Motivation and the Feeling of Respect,” Journal of the History of Philosophy 31: 421–435.
• Meehan, J., 1994, “Autonomy, Recognition and Respect: Habermas, Benjamin, Honneth,” Constellations 1: 270-285.
• Melden, A.I., 1992, “Dignity, Worth, and Rights,” in The Constitution of Rights: Human Dignity and American Values , M. J. Meyer and W.A. Parent (eds.), Ithaca: Cornell University Press.
• –––, 1977, Rights and Persons , Berkeley: University of California Press.
• Meyer, M.J. and L.J. Nelson, 2001, “Respecting What We Destroy: Reflections on Human Embryo Research,” Hastings Center Report 31: 16–23.
• Metz, T., 2001, “Respect for Persons and Perfectionist Politics,” Philosophy and Public Affairs 30: 417–442.
• Miller, R.W., 1998, “Cosmopolitan Respect and Patriotic Concern,” Philosophy and Public Affairs 27: 202–224.
• Moland, L., 2002, “Fight, Flight, or Respect? First Encounters of the Other in Kant and Hegel,” History of Philosophy Quarterly 19: 381–400.
• Morrison, I., 2004, “Respect in Kant: How the Moral Feeling of Respect Acts as an Incentive to Moral Action,” Southwest Philosophy Review 20(2): 1–26.
• Munson, R., 2000, Intervention and Reflection: Basic Issues in Medical Ethics , 6 th edition, Belmont, CA: Wadsworth.
• Narveson, J., 2002a, Respecting Persons in Theory and Practice: Essays on Moral and Political Philosophy , Lanham, MD: Rowman and Littlefield.
• –––, 2002b, “Race, Social Identity, Human Dignity: Respect for Individuals,” in Social Philosophy Today: Race, Social Identity, and Human Dignity , vol. 16, C. L. Hughes (ed.), Bowling Green: Philosophy Documentation Center.
• Neumann, M., 2005, “Can't We All Just Respect One Another a Little Less?” Canadian Journal of Philosophy , 34: 463–484.
• –––, 2000, “Did Kant Respect Persons?” Res Publica 6: 285–299.
• Noggle, R., 1999, “Kantian Respect and Particular Persons,” Canadian Journal of Philosophy 29: 449–477.
• Norman, R., 1989, “Respect for Persons, Autonomy, and Equality,” Revue International de Philosophie 43: 323–341.
• Nussbaum, M., 2003, “Political Liberalism and Respect,” SATS: Nordic Journal of Philosophy 4: 25–44.
• –––, 1999, Sex and Social Justice , Oxford: Oxford University Press.
• Nyberg, D., 1991, “The Basis of Respect is Empathy,” Philosophy of Education 47: 197–201.
• Paetzold, H., 2008, “Respect and Toleration Reconsidered,” Philosophy and Social Criticism 941–954.
• Palmer, C., 2004, “'Respect for Nature' in the Earth Charter: The Value of Species and the Value of Individuals,” Ethics, Place, and Environment 7: 97–107.
• Panichas, G.E., 2000, “Rights, Respect, and the Decent Society,” Journal of Social Philosophy 31: 51–67.
• Partridge, E., 1981, “Posthumous Interests and Posthumous Respect,” Ethics 91: 243–264.
• Pettit, P., 1989, “Consequentialism and Respect for Persons,” Ethics 100: 116–126.
• Preus, A., 1991, “Aristotle and Respect for Persons,” in Essays in Ancient Greek Philosophy IV, J. P. Anton (ed.), Albany: State University Of New York Press.
• Raz, J., 2002, “On Frankfurt's Explanation of Respect for People,” in Contours of Agency: Essays on Themes from Harry Frankfurt , S. Buss (ed), Cambridge, MA: Bradford Books/MIT Press.
• –––, 2001, Value, Respect, and Attachment , Cambridge: Cambridge University Press.
• Reath, A., 2006, “Kant's Theory of Moral Sensibility: Respect for the Moral Law and the Influence of Inclination”, in Reath, Agency and Autonomy in Kant's Moral Theory , New York: Oxford University Press.
• Richardson, H.S., 1998, “Nussbaum: Love and Respect,” Metaphilosophy 29: 254–262.
• Rolston III, H., 2004, “Caring for Nature: From Fact to Value, From Respect to Reverence,” Zygon 39: 277–302.
• Schmidt, L.K., 2000, “Respecting Others: The Hermeneutic Virtue,” Continental Philosophy Review 33: 359–379.
• Schmidtz, D., 2002, “Equal Respect and Equal Shares,” Social Philosophy and Policy 19: 244–274.
• –––, 1998, “Are All Species Equal?” Journal of Applied Philosophy 15: 57–67.
• Shafer, C.M. and Frye, M., 1977, “Rape and Respect,” in Feminism and Philosophy , M. Vetterling-Braggin, F.A. Elliston, and J. English (eds.), Totowa, N.J.: Rowman & Littlefield.
• Sherman, N., 1998a, “Concrete Kantian Respect,” Social Philosophy and Policy 15: 119–148.
• –––, 1998b, “Empathy, Respect, and Humanitarian Intervention,” Ethics and International Affairs 12: 103–119.
• Shields, P.R., 1998, “Some Reflections on Respecting Childhood,” Journal of Value Inquiry 32: 369–380.
• Shockley, K., 2009, “Practice dependent Respect,”, Journal of Value Inquiry 43: 41–54.
• Simpson, E., 1979, “Objective Reasons and Respect for Persons,” Monist 62: 457–469.
• Singleton, J., 2007, “Kant's Account of Respect: A Bridge Between Rationality and Anthropology,” Kantian Review , 12: 40-60.
• Skorupski, J., 2005, “Blame, Respect, and Recognition: A Reply to Theo Van Willigenberg,” Utilitas 17(3): 333–347.
• Smith, D.H., ed., 1984, Respect and Care in Medical Ethics , Lanham, MD: University Press of America.
• Spelman, E.V., 1977, “On Treating Persons as Persons,” Ethics 88: 150-161.
• Stith, R., 2004, “The Priority of Respect: How Our Common Humanity Can Ground Our Individual Dignity,” International Philosophical Quarterly 44(2): 165–184.
• Stratton-Lake, P., 2000, Kant, Duty, and Moral Worth , London: Routledge.
• Strauss, M., 2003, “The Role of Recognition in the Formation of Self-Understanding,” in Recognition, Responsibility, and Rights , R. N. Fiore and H. L. Nelson (eds.), Lanham, MD: Rowman & Littlefield.
• Taylor, C., 1992, “The Politics of Recognition,” in Multiculturalism and “The Politics of Recognition ,” A. Gutmann (ed.), Princeton: Princeton University Press.
• Taylor, P.W., 1986, Respect for Nature , Princeton: Princeton University Press.
• –––, 1981, “The Ethics of Respect for Nature,” Environmental Ethics 3: 197–218.
• Thomas, L., 2001a, “Morality, Consistency, and the Self: A Lesson in Rectification,” Journal of Social Philosophy , 32: 374–381.
• –––, 1992–93, “Moral Deference,” The Philosophical Forum 24: 233–250.
• Tomasi, J., 1995, “Kymlika, Liberalism, and Respect for Cultural Minorities,” Ethics 105: 580-603.
• Velleman, J.D., 1999, “Love as a Moral Emotion,” Ethics 109: 338–374.
• Wawrytko, S.A., 1982, “Confucius and Kant: The Ethics of Respect,” Philosophy East and West 32: 237–257.
• Westra, L., 1989, “'Respect,' 'Dignity,' and 'Integrity:' An Environmental Proposal for Ethics,” Epistemologia 12: 91–123.
• Wiggens, D., 2000, “Nature, Respect for Nature, and the Human Scale of Values,” Presidential Address, Proceedings of the Aristotelian Society 100: 1–32.
• Williams, B.A.O., 1962, “The Idea of Equality,” in Politics, Philosophy, and Society , vol. 2, P. Laslett and W. G. Runciman (eds.), Oxford: Blackwell.
• Wolff, J., 1998, “Fairness, Respect, and Egalitarian Ethics,” Philosophy and Public Affairs 27: 97–122.
• Woodruff, P., 2003, “Reverence, Respect, and Dependence,” in Virtues of Independence and Dependence on Virtues ,, L. Beckman (ed.), New Brunswick: Transactional Press.
• Wong, D., 1984, “Taoism and the Problem of Equal Respect,” Journal of Chinese Philosophy 11: 165–183.
• Wood, A.W., 1999, Kant's Ethical Thought , Cambridge: Cambridge University Press.
• –––, 1998, “Kantian Duties Regarding Nonrational Nature,” Proceedings of the Aristotelian Society , Supp. 72: 189–210.
• Young, I.M., 1997, “Asymmetrical Reciprocity: On Moral Respect, Wonder, and Enlarged Thought,” Constellations , 3: 340-363.
• Zinkin, M., 2006, “Respect for the Law and the Use of Dynamic Terms in Kant's Theory of Moral Motivation,” Archiv fur Geschichte der Philosophie 88: 31–53.
• Adler, M.J., et al., 1952, “Honor,” in The Great Ideas: A Syntopicon of Great Books of the Western World , Chicago: Encyclopedia Britannica, Inc.
• Aristotle, 1941, Nichomachean Ethics , W.D. Ross (trans.), in Basic Works of Aristotle , R. McKeon (ed.), New York: Random House.
• Babbitt, S., 2000, Artless Integrity: Moral Imagination, Agency, and Stories , Lanham, MD: Rowman & Littlefield.
• –––, 1993, “Feminism and Objective Interests: The Role of Transformation Experiences in Rational Deliberation,” in Feminist Epistemologies , L. Alcoff and E. Potter (eds.), New York: Routledge.
• Balaief, L., 1975, “Self-Esteem and Human Equality,” Philosophy and Phenomenological Research 36: 25–43.
• Bartky, S.L., 1990a, “Feminine Masochism and the Politics of Personal Transformation,” in Bartky, Femininity and Domination: Studies in the Phenomenology of Oppression , New York: Routledge.
• –––, 1990b, “On Psychological Oppression,” Bartky, Femininity and Domination.
• –––, 1990c, “Shame and Gender,” in Bartky, Femininity and Domination .
• Becker, L.C., 1992, “Pride,” in Encyclopedia of Ethics , L. C. Becker and C. B. Becker (eds.), New York: Garland Publishing, Inc.
• Bernick, M., 1978, “A Note on Promoting Self-Esteem,” Political Theory 6: 109–118.
• Bloomfield, P., 2008, “The Harm of Immorality” Ratio 21: 241–259.
• Boxill, B.R., 1992, Blacks and Social Justice , Lanham, MD: Rowman & Littlefield.
• –––, 1976, “Self-Respect and Protest,” Philosophy and Public Affairs 6: 58–69; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Braybrooke, D., 1983, Ethics in the World of Business , Totowa, N.J.: Rowman & Allenheld.
• Campbell, R., 1979, Self-Love and Self-Respect: A Philosophical Study of Egoism , Ottowa: Canadian Library of Philosophy.
• Care, N., 2000, Decent People , Lanham, MD: Rowman & Littlefield.
• Champlin, T.S., 1995, “Hanfling on Self-Love,” Philosophy 70: 107–110.
• Chazan, P., 1998, “Self-Esteem, Self-Respect, and Love of Self: Ways of Valuing the Self,” Philosophia 26: 41–63.
• Christensen, D., 2007, “Epistemic Self-Respect,” Proceedings of the Aristotelian Society , 107: 319–337.
• Collins, P.H., 1990, Black Feminist Thought: Knowledge, Consciousness, and the Politics of Empowerment , New York: Routledge.
• Daniels, N., 1975, “Equal Liberty and Unequal Worth of Liberty,” in Reading Rawls: Critical Studies of “A Theory of Justice ,” N. Daniels (ed.), New York: Basic Books, Inc.
• Darwall, S.L., 1988, “Self-Deception, Autonomy, and Moral Constitution,” in Perspectives on Self-Deception , B.P. McLaughlin and A.O. Rorty (eds.), Berkeley: University of California Press.
• DeGrazia, D., 1991, “Grounding a Right to Health Care in Self-Respect and Self-Esteem,” Public Affairs Quarterly , 5: 301–318.
• Deigh, J., 1983, “Shame and Self-Esteem: A Critique,” Ethics 93: 225–245; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Diller, A., 2001, “Pride and Self-Respect in Unjust Social Orders,” Philosophy of Education 2001 : 308–310.
• Dillon, R.S., 2007, “Arrogance, Self-Respect, and Personhood,” Journal of Consciousness Studies 14: 101–126.
• –––, 2004, “‘What's a Woman Worth? What's Life Worth? Without Self-Respect?’: On the Value of Evaluative Self-Respect,” in Moral Psychology: Feminist Ethics and Social Theory , P. DesAutels and M. Walker (eds.), Lanham, MD: Rowman & Littlefield.
• –––, 2003, “Kant on Arrogance and Self-Respect,” in Setting the Moral Compass: Essays by Women Philosophers , C.Calhoun (ed.), Oxford: Oxford University Press.
• –––, 2001, “Self-Forgiveness and Self-Respect,” Ethics 112: 53–83.
• –––, 1997, “Self-Respect: Moral, Emotional, Political,” Ethics 107: 226–249.
• –––, ed., 1995, Dignity, Character, and Self-Respect , New York: Routledge.
• –––, 1992b, “How To Lose Your Self-Respect,” American Philosophical Quarterly 29: 125–139.
• –––, 1992c, “Toward a Feminist Conception of Self-Respect,” Hypatia 7: 52–69; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Doppelt, G., 2009, “The Place of Self-respect in a Theory of Justice,” Inquiry 52: 127–154.
• –––, 1981, “Rawls's System of Justice: A Critique from the Left,” Noûs 15: 259–307.
• Elster, J., 1985–86, “Self-Realization in Work and Politics: The Marxist Conception of the Good Life,” Social Philosophy and Policy 3: 97–126.
• Eyal, N., 2005, “Perhaps the Most Important Primary Good: Self-Respect and Rawls' Principles of Justice,” Politics, Philosophy, and Economics 4: 195–215.
• Ezorsky, G., 1991, Racism & Justice: The Case for Affirmative Action , Ithaca: Cornell University Press.
• Falk, W.D., 1986, “Morality, Form, and Content,” in Ought, Reasons, and Morality: The Collected Papers of W. D. Falk , Ithaca: Cornell University Press.
• Feinberg, J., 1970, “The Nature and Value of Rights,” Journal of Value Inquiry 4: 243–257.
• Ferguson, A., 1987, “A Feminist Aspect Theory of the Self,” in Science, Morality, and Feminist Theory , M. Hanen and K. Nielsen (eds.), Calgary: University of Calgary Press.
• Flanagan, O., 1991, Varieties of Moral Personality: Ethics and Psychological Realism , Cambridge, MA: Harvard University Press.
• Friedman, M., 1985, “Moral Integrity and the Deferential Wife,” Philosophical Studies 47: 141–150.
• Gewirth, A., 1992, “Human Dignity as the Basis of Rights,” in The Constitution of Rights: Human Dignity and American Values , M.J. Meyer and W.A. Parent (eds.), Ithaca: Cornell University Press.
• –––, 1978, Reason and Morality , Chicago: University of Chicago Press.
• Govier, T., 1993, “Self-Trust, Autonomy, and Self-Esteem” Hypatia 8: 99–120.
• Grace, H.A., 1953, “The Self and Self-Acceptance,” Educational Theory 3: 220-235.
• Gutman, A., 1980, Liberal Equality , Cambridge: Cambridge University Press.
• Haber, J.G., 1991, Forgiveness , Savage, MD: Rowman & Littlefield.
• Hampton, J., 1997, “The Wisdom of the Egoist: The Moral and Political Implications of Valuing the Self,” Social Philosophy and Policy 14: 21–51.
• –––, 1993, “Selflessness and the Loss of Self,” Social Philosophy and Policy 10: 135–165.
• Hansberg, O.E., 2000, “The Role of Emotions in Moral Psychology: Shame and Indignation,” Proceedings of the Twentieth World Congress of Philosophy, vol 9: Philosophy of Mind , B. Elevitch (ed.), Bowling Green: Philosophy Documentation Center.
• Harris, G.W., 2001, “Self-Esteem,” in Encyclopedia of Ethics , 2 nd edition, L.C. Becker and C.B. Becker (eds.), New York: Garland Publishing, Inc.
• Heins, V., 2008, “Realizing Honneth: Redistribution, Recognition, and Global Justice,” Journal of Global Ethics 4: 141–153.
• Held, V., 1973, “Reasonable Progress and Self-Respect,” The Monist 57: 12–27.
• Hill, T.E., Jr., 1992, “Self-Respect,” in Encyclopedia of Ethics , L.C. Becker and C.B. Becker (eds.), New York: Garland Publishing, Inc.
• –––, 1991, Autonomy and Self-Respect , Cambridge: Cambridge University Press.
• –––, 1986, “Darwall on Practical Reason.” Ethic s 96: 604–619.
• –––, 1982, “Self-Respect Reconsidered,” in Respect for Persons , O. H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• –––, 1973, “Servility and Self-Respect,” Monist 57: 12–27; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.).
• Holmgren, M., 1998, “Self-Forgiveness and Responsible Moral Agency,” Journal of Value Inquiry 32: 75–91.
• Honneth, A., 1995, The Struggle for Recognition: The Moral Grammar of Social Conflicts , Cambridge: Polity Press.
• Horsburgh, H.J.N., 1954, “The Plurality of Moral Standards,” Philosophy 24: 332–346.
• Hudson, S.D., 1986, Human Character and Morality: Reflections from the History of Ideas , Boston: Routledge and Kegan Paul.
• Hume, D., 1751 (1983), Enquiries Concerning the Principle of Morals , J.B. Schneewind (ed.), Indianapolis: Hackett Publishing Company.
• –––, 1739 (1971), A Treatise of Human Nature , L.A. Selby-Bigge (ed.), Oxford: Oxford University Press.
• Ikuenobe, P., 2004, “Culture of Racism, Self-Respect, and Blameworthiness,” Public Affairs Quarterly 18: 27–55.
• Isenberg, A., 1949, “Natural Pride and Natural Shame,” Philosophy and Phenomenological Research 10: 1–24.
• Kekes, J., 1988, “Shame and Moral Progress,” in Ethical Theory: Character and Virtue , Midwest Studies in Philosophy, vol. 13, P.A. French, T.E. Uehling, and H.K. Wettstein (eds.), Notre Dame: University of Notre Dame Press.
• Kristjansson, K., 2007, “Measuring Self-Respect,” Journal for the Theory of Social Behavior 37: 225–242.
• –––, 2002, Justifying Emotions: Pride and Jealousy , New York: Routledge.
• –––, 1998, “Self-Respect, Megalopsychia , and Moral Education,” Journal of Moral Education 27: 5–17.
• Kupfer, J., 1997, “What's Wrong with Prostitution?” in Explorations in Value , T. Magnal (ed.), Amsterdam: Rodopi.
• –––, 1995, “Prostitutes, Musicians, and Self-Respect,” Journal of Social Philosophy 26: 75–88.
• LaCaze, M., 2008, “Seeing Oneself Through the Eyes of the Other: Asymmetrical Reciprocity and Self-Respect,” Hypatia 23: 118–135.
• Lane, R.E., 1982, “Government and Self-Esteem,” Political Theory 10: 5–31.
• Lomasky, L., 1987, Persons, Rights, and the Moral Community , Oxford: Oxford University Press.
• Maclaren, E., 1974, “Dignity,” Journal of Medical Ethics 3: 40-41.
• Margalit, A., 1996, The Decent Society , Cambridge, MA: Harvard University Press.
• Martin, M.W., 1996, Love's Virtues , Lawrence, KS: University Press of Kansas.
• –––, 1989, Everyday Morality: An Introduction to Applied Ethics , Belmont, Calif.: Wadsworth.
• –––, 1986, Self-Deception and Morality , Lawrence, KS: University Press of Kansas.
• Massey, S. J., 1983a, “Is Self-Respect a Moral or a Psychological Concept?” Ethics 93: 246–261; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• –––, 1983b, “Kant on Self-Respect,” Journal of the History of Philosophy 21: 57–73.
• McGary, H., 1988, “Reparations, Self-Respect, and Public Policy,” in Ethical Theory and Society , D. Goldberg (ed.), New York: Holt, Rinehart, & Winston.
• McKinnon, C., 2000, “Exclusion Rules and Self-Respect,” Journal of Value Inquiry 34: 491–505.
• –––, 1997, “Self-Respect and the Stepford Wives,” Proceedings of the Aristotelian Society 97: 325–330.
• Meyer, M.J., 1992, “Dignity,” in Encyclopedia of Ethics , L.C. Becker and C.B. Becker (eds.), New York: Garland Publishing, Inc.
• –––, 1989, “Dignity, Rights, and Self-Control,” Ethics 99: 520-534.
• –––, 1987, “Kant's Conception of Dignity and Modern Political Thought,” History of European Ideas 8: 319–332.
• Meyer, M.J., and W.A. Parent, eds., 1992, The Constitution of Rights: Human Dignity and American Values , Ithaca: Cornell University Press.
• Meyers, D.T., 1989, Self, Society, and Personal Choice , New York: Columbia University Press; excerpts reprinted in Dignity, Character, Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• –––, 1987a, “The Socialized Individual and Individual Autonomy,” in Women and Moral Theory , E.F. Kittay and D.T. Meyers (eds.), Totowa, NJ: Rowman and Littlefield.
• –––, 1987b, “Work and Self-Respect,” in Moral Rights in the Workplace , G. Ezorsky (ed.), Albany: State University of New York Press.
• –––, 1986, “The Politics of Self-Respect,” Hypatia 1: 83–100.
• Michelman, F., 1975, “Constitutional Welfare Rights and A Theory of Justice,” in Reading Rawls: Critical Studies of A Theory of Justice, N. Daniels (ed.), New York: Basic Books, Inc.
• Middleton, D., 2006, “Three Types of Self-Respect,” Res Publica 12: 59–76.
• Mohr, R.D., 1992, Gay Ideas: Outings and Other Controversies , Boston: Beacon Press.
• –––, 1988, Gays/Justice: A Study of Ethics, Society, and Law , New York: Columbia University Press.
• Montefiore, A., 1980, “Self-Reality, Self-Respect, and Respect for Others,” in Studies in Ethical Theory , Midwest Studies in Philosophy, vol. 3, P.A. French, T.E. Uehling, and H.K. Wettstein (eds.), Minneapolis: University of Minnesota Press.
• Moody-Adams, M.M., 1992–93, “Race, Class, and the Social Construction of Self-Respect,” The Philosophical Forum , 24: 251–266; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Morgan, K.P., 1986, “Romantic Love, Altruism, and Self-Respect: An Analysis of Simone de Beauvoir,” Hypatia 1: 117–148.
• Morris, B., 1946, “The Dignity of Man,” Ethics 57: 57–64.
• Murphy, J.G., 1982, “Forgiveness and Resentment,” Midwest Studies in Philosophy 7: 503–516.
• –––, 1972, “Moral Death: A Kantian Essay on Psychopathy,” Ethics 82: 284–298.
• ––– and Hampton, J., 1988, Forgiveness and Mercy , Cambridge: Cambridge University Press.
• Nielsen, K., 1980, “Capitalism, Socialism, and Justice: Reflections on Rawls's Theory of Justice,” Social Praxis 7: 253–277.
• Novitz, D., 1998, “Forgiveness and Self-Respect,” Philosophy and Phenomenological Research 58: 299–315.
• Nozick, R., 1981, Philosophical Explanations , Cambridge, MA: Harvard University Press.
• –––, 1974, Anarchy, State, and Utopia , New York: Basis Books.
• Owen, D., 2002, “Equality, Democracy, and Self-Respect: Reflections of Nietzsche's Agonal Perfectionism,” Journal of Nietzsche Studies 24: 113–131.
• Parent, W.A., 1992, “Constitutional Values and Human Dignity,” in The Constitution of Rights: Human Dignity and American Values , M.J. Meyer and W.A. Parent (eds.), Ithaca: Cornell University Press.
• Peters, R.S., 1974, Psychology and Ethical Development , London: George Allen and Unwin.
• Phillips, M., 1987, “Reason, Dignity, and the Formal Conception of Practical Reason,” American Philosophical Quarterly 24: 191–198.
• Postow, B.C., 1978–79, “Economic Dependence and Self-Respect,” The Philosophical Forum 10: 181–205.
• Pritchard, M.S., 1991, On Becoming Responsible , Lawrence, KS: University Press of Kansas.
• –––, 1982, “Self-Regard and the Supererogatory,” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• –––, 1977, “Rawls's Moral Psychology,” Southwestern Journal of Philosophy 8: 59–72.
• –––, 1972, “Human Dignity and Justice,” Ethics 82: 299–313.
• Proudfoot, W., 1978, “Rawls on Self-Respect and Social Union,” Journal of Chinese Philosophy 5: 255–269.
• Pullman, D., 1990, “Self-Respect, Morality, and Justice,” in Terrorism, Justice, and Social Values , C. Peden (ed.), Lewiston: Mellen Press.
• Rawls, J., 2000, Lectures on the History of Moral Philosophy , Barbara Herman (ed.), Cambridge, Mass: Harvard University Press.
• –––, 1982, “The Basic Liberties and Their Priority,” in The Tanner Lectures on Human Values , vol. 3, Salt Lake City: University of Utah Press.
• –––, 1980, “Kantian Constructivism in Moral Theory”, The Journal of Philosophy 77: 515–572.
• –––, 1971, A Theory of Justice , Cambridge, MA: Harvard University Press; excerpt reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Raz, J., 1989, “Liberating Duties,” Law and Philosophy .
• Sachs, D., 1982, “Self-Respect and Respect for Others: Are They Independent?” in Respect for Persons , O.H. Green (ed.), Tulane Studies in Philosophy, Vol. 31, New Orleans: Tulane University Press.
• –––, 1981, “How To Distinguish Self-Respect from Self-Esteem,” Philosophy and Public Affairs 10: 346–360.
• Scarre, G., 2001, “Upton on Evil Pleasures,” Utilitas 13: 106–111.
• –––, 1992, “Utilitarianism and Self-Respect,” Utilitas 4: 27–42.
• Seidler, V. J., 1991, The Moral Limits of Modernity: Love, Inequality, and Oppression . New York: St. Martins Press.
• –––, 1986, Kant, Respect, and Injustice: The Limits of Liberal Moral Theory , London: Routledge & Kegan Paul.
• Shue, H., 1975, “Liberty and Self-Respect,” Ethics 85: 195–203.
• Solomon, R., 1977, The Passions , New York: Basic Books.
• Speigelberg, H., 1971, “Human Dignity: A Challenge to Contemporary Philosophy,” Philosophy Forum 9: 39–64.
• Stark, C. A., 1998, “Self-Respect,” Routledge Encyclopedia of Philosophy , E. Craig (ed.), London: Routledge.
• –––, 1997, “The Rationality of Valuing Oneself: A Critique of Kant on Self-Respect,” Journal of the History of Philosophy 35: 65–82.
• Statman, D., 2002, “Humiliation, Dignity, and Self-Respect,” Philosophical Psychology 13: 523–540.
• Strike, K., 1980, “Education, Justice, and Self-Respect: A School for Rodney Dangerfield,” Philosophy of Education , 35: 41–49.
• Szabados, B., 1989–90, “Embarrassment and Self-Esteem,” Journal of Philosophical Research 15: 341–349.
• Taylor, C., 1989, Sources of the Self: The Making of the Modern Identity , Cambridge, MA: Harvard University Press.
• Taylor, G., 1985, Pride, Shame, and Guilt: Emotions of Self-Assessment , Oxford: Oxford University Press; excerpts reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• Telfer, E., 1968, “Self-Respect,” The Philosophical Quarterly 18: 114–121; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.).
• Thomas, L., 2003, “Self-Respect, Fairness, and Living Morally,” in A Companion to African American Philosophy , T. Lott (ed.), Malden, MA: Blackwell.
• –––, 2001b, “The Moral Self in the Face of Injustice,” in Social and Political Philosophy: Contemporary Perspectives , J.P. Sterba (ed.), London: Routledge.
• –––, 2000, “Moral Psychology,” in The Blackwell Guide to Ethical Theory , H. LaFollete (ed.), Malden, MA: Blackwell Publishers.
• –––, 1989, Living Morally: A Psychology of Moral Character , Philadelphia: Temple University Press.
• –––, 1983a, “Self-Respect: Theory and Practice,” in Philosophy Born of Struggle: Anthology of Afro-American Philosophy from 1917 , L. Harris (ed.), Kendall/Hunt Publishing Company; reprinted in Dignity, Character, and Self-Respect , R.S. Dillon (ed.), New York: Routledge, 1995.
• –––, 1983b, “Morality, the Self, and Our Natural Sentiments,” in Emotion: Philosophical Studies , K.D. Irani and G.E. Meyers (eds.), New York: Haven Publishing Corp.
• –––, 1982, “Law, Morality, and Our Psychological Nature,” in Social Justice , M. Bradie and D. Braybrooke (eds.), Bowling Green, Ohio: Bowling Green Studies in Applied Philosophy.
• –––, 1980, “Sexism and Racism: Some Conceptual Differences,” Ethics 90: 239–250.
• –––, 1979, “Capitalism vs. Marx's Communism,” Studies in Soviet Thought 20: 57–79.
• –––, 1978, “Morality and Our Self-Concept,” Journal of Value Inquiry 12: 258–268.
• –––, 1978–79, “Rawlsian Self-Respect and the Black Consciousness Movement,” The Philosophical Forum 9: 303–314.
• Van Leeuwen, B., 2007, “A Formal Recognition of Social Attachment: Expanding Axel Honneth's Theory of Recognition,” Inquiry 50: 180-205.
• Vlastos, G., 1962, “Justice and Equality,” in Social Justice , R. Brandt (ed.), Englewood Cliffs, NJ: Prentice Hall.
• Weil, S., 1972, The Need for Roots , London: Routledge & Kegan Paul.
• –––, 1965, Seventy Letters , Oxford: Oxford University Press.
• Wong, D.B., 1984, Moral Relativity , Berkeley: University of California Press.
• Worsfold, V.L., 1988, “Educating for Self-Respect,” Philosophy of Education 44: 258–269.
• Yanal, R.J., 1987, “Self-Esteem,” Noûs 21: 363–379.

[Please contact the author with suggestions.]

autonomy: in moral and political philosophy | egalitarianism | -->ethics-biomedical --> | ethics: environmental | ethics: virtue | Kant, Immanuel: moral philosophy | love | moral particularism | moral psychology: empirical approaches | -->Rawls --> | -->recognition --> | rights | value: intrinsic vs. extrinsic

• How It Works
• All Projects
• Top-Rated Pages
• Admission essay writing
• Book report writing
• Cheap essay writing
• Coursework writing
• Dissertation writing
• Essay editing
• MBA essay writing
• Scholarship essay writing
• Term paper writing
• Write my essay
• Free sample essays
• Writing blog

Best Guide to Writing a Good Respect Essay

Respect is a way of treating people with dignity. The reasons we respect people differ based on our own experiences. Nevertheless, students must always be taught to respect people and the different ways it can be elucidated. With a simple 500-word essay on respect or other activities, it is easy to teach this concept and make sure that you enable students to grow into polite individuals who respect others.

There are different ways of showing respect to people and these can be understood better when one works on essays about respect. Some of the common ways of showing respect include:

Listening to people when you are having a conversation Serving people Giving people words of encouragement and affirmation. Being thankful or grateful when someone does something for you Through your actions, in general.

What Is a Respect Essay?

Respect is a very broad term. It is interpreted in many ways. Overall, it can be considered a positive action or feeling towards people to show them that you hold them in good regard. When you show respect to people, it is also a sign of good, ethical behaviour.

When writing a paper on respect, it is important to understand the different themes of this subject that can be covered. This article will take you through the types of respect essays, what they mean and examples of topics that you can cover when you are assigned one.

Meaning of Respect Essay

Each one’s understanding of the term respect varies. While we hear this word almost every day in our lives, many people do not understand the exact meaning of the term. When you write a what respect means to me essay, you will uncover the true meaning of the word and how it is relevant to you in your life. Additionally, it will also teach you how to treat other people with respect.

Respect Essay Example

The governments of various countries are after ensuring the workplace of employees is safe, supportive, and healthy. This is possible through ensuring that diversity is valued, and each and every person in different organisations is given the deserved dignity and respect. The workplace environment should be nurturing and healthy. Mutual respect and cooperation should also be prevailed since this is necessary for contributing to a positive outcome, especially when it comes to benefit and growth of all employees (Lee & Lovell, 2014).

The Workers Compensation Board of British Columbia is after ensuring safety and health is promoted in the workplace. This body is after ensuring that the workers of British Columbians are free from health, injury, death, and disease at the workplace. It is a requirement according to this act that all employers must take the initiative of preventing where possible and minimising harassment and bullying in the workplace. Bullying and harassment are likely to stress the employees, and this will contribute to a negative impact on their mental health. If the employer notices of circumstances related to harassment and bullying in the workplace, then corrective and preventive procedures should be put in place in the workplace (Almost et al, 2015). This should include providing supervision and direction to the workers who are affected. The employees may also be given training so as to manage the difficult situation or imposition of arrangements related to the workplace in order to minimise risks of harassment and bullying.

British Colombian’s Human Right Code is concerned with the human rights in British Colombia. The code protects individuals from being treated poorly and differently because of their gender. It states that the rights of each and every person should be respected. The B.C. is a crucial law that aims at protecting individuals from discrimination and harassment. The law gives the individuals in various organisations the right to go and file a complaint or complaints if they think they have been discriminated in any way or harassed. The complaints are to be filled with the BC Human Right Tribunal, and the Tribunal can protect anyone who has filed a complaint with any form of retaliation. According to B.C., it is illegal to harass or discriminate a person against their colour, race ancestry, religion, place of origin, marital status, family status, mental or physical disability, lawful sources of income (this applies to tenancy), political belief (in the workplace), criminal conviction (in the workplace), age, sexual orientation, and sex (this includes sexual harassment, breastfeeding, and pregnancy) (Almost et al, 2015). The harassment, in this case, refers to behaviour that is insulting, offensive, or demeaning, and unwelcome comments.

Canada is a territory where the workplace environment of the employees governed by the Occupational Health and Safety Act. Recently, three policies were added to the OHS policies related to bullying and harassment. The employer, supervisor, and the workers should ensure the workplace is safe. The employer has the role of making sure that the health and safety of the workers are taken care of. The employer should do away with any element and minimise harassment and bullying in the workplace. Bullying and harassment in the workplace are likely to affect the employees in the following ways; illness, injury, or death. The workers of the organisation should take reasonable care for protecting their safety and health and that of other workers (WorkSafeBC, 2015).

Reasonable steps must be made by the workers to do away or minimise the elements of harassment and bullying. The OHS policies also apply to the supervisors. Due to their supervision, the supervisors should make sure the safety and health of the workers who are under them are catered for. This is possible through eliminating all elements or minimising issues to do with bullying and harassment. This is because bullying and harassment may cause injury, illness, or death to the workers. The WorkSafeBC officers will be going round organisations making sure that the policies are implemented and are carefully followed to ensure safety and health of employees.

Here are some examples of meaning of respect essays that you students commonly choose to write about:

• Treat others the way you would like to be treated.
• Respect means having zero judgement. Explain.
• What is the role of respect in our lives?
• How does having respect for others help us lead better lives?
• Treating people with physical disabilities with respect.
• How to show respect to people with mental health issues like dementia.
• What are the principles of respect that your religion teaches you?
• Why is respect diminishing over time?
• How can you make sure that you are always respectful?
• Demanding respect from people. When does it become necessary?
• The importance of respect within my family
• Is it possible for society to function without respect?
• Respect is not limited to the achievements of people around you.
• What factors determine your respect for others?
• Write an essay on respect in military
• Does the core value of respect change due to socio-cultural factors?
• Write a definition essay on respect.
• Courtesy is a form of respect. Explain.
• What are the benefits of respecting others?
• How does respecting others help you personally?
• The concept of respect as seen in the story ‘The Death of a Salesman’.
• Feminism is a demand for respect for women. Do you agree?
• Provide an analysis of the book, ‘In search of Respect’ by Phillipe Bourgeois’
• The United States is a well-respected country. Yes, or No? Explain in detail.
• Why is it important to respect one’s roots?
• Communication is key when it comes to respect.
• Explain how conflicts can be resolved with respect with reference to the book, ‘Things Fall Apart’.
• An analysis of the book, ‘The Respect Kid’ by Margaret Atwood.
• Write a what is respect essay explaining the concept using any popular folktale.
• How does respect evolve with culture?
• How you show respect reflects on your intellect.
• Empathy is a form of respect.
• Human civilization is shaped by respect. Explain.
• What leads to lack of respect?
• Respect can resolve most global conflicts. Explain.

Writing a Self-Respect Essay

The first and most important form of respect is self-respect. One must be able to feel a sense of self-worth. More importantly, you should be able to stand up for yourself when the time comes. Along with respect definition essay, this is one of the most important types of respect essays assigned to students. The goal of these essays is to help them understand how to develop self-respect in order to avoid resulting issues like lack of self-esteem which can affect their whole lives.

Here are some examples of self-respect essays:

• Self-respect means knowing what you are worthy of. Explain.
• Why should you stand up to someone who is treating you in a manner which is lesser than your worth?
• Self-respect means being able to stop people who are not treating you fairly.
• Ways to ensure that you do not get into the pressure of satisfying people at the cost of your self-respect.
• How to develop the boldness you need to stand up for yourself?
• Self-respect helps you progress in your career path.
• You make better friends when you have self-respect.
• When you respect yourself, you will earn the respect of others too.
• One book that helped you build self-respect.
• People with low self-respect are likely to suffer mental abuse
• People who do not have self-respect have unhealthy lifestyles
• The relationship between lack of self-respect and depression.
• Characteristics of an individual with self-respect
• Self-respect reduces the need for comparison
• Self-respect is a sign of confidence
• Lack of self-respect leads to bad habits
• The negative consequences of lack of self-respect.
• What does self-respect mean to you?
• Ways to improve self-respect
• What are the benefits of respecting yourself?

Meaning of Respect for Others Essay

Respect for others helps cultivate trust in the society. It is one of the many reasons why people are able to live in harmony most of the time. It is only when there is a lack of respect that conflicts arise. That said, respect is a two-way street. These essays on respect for others could include essay on respect for teachers, people who are younger than you and older than you. Drawing from your own experiences and life lessons can help you write a thought-provoking essay.

Here are some of the best examples of essays on respect for others:

• The society goes easy on you when you respect others
• Is age the only factor that determines the respect that you have for people?
• You should give every human being a basic level of respect
• Respecting others builds feelings of confidence
• Having respect for others is the best way to gain their trust
• Write a 1000-word essay on respect for younger people
• Listening is a sign of respect for others
• The people that we work with on a daily basis and why you should respect them.
• Being patient when people are talking is a sign of respect.
• Respect for people depends on how you view them
• Why do we have more respect for specific groups when compared to others
• How can you show your respect for others?
• Is religion an important factor in determining the respect we have for others?
• Conversations to arguments: The role of respect in preventing this.
• Forcing ideologies on people is a sign of lack of respect.
• Having respect for people from all faiths is necessary.
• How traveling becomes a better experience when you respect others.
• Respecting people who are lower than you in status or power is a sign of good morals.
• The way you treat animals is a window into your personality.
• Respect is vital in bringing harmony between communities.
• Good civic sense is a sign of respect.
• Respect for property is a way of showing respect to others
• Taking permission is an important gesture when showing your respect for people.
• Why you should respect the political views of other people
• The need to respect cultural beliefs for a better society
• Lack of respect for others perpetuates violence. Explain
• Misuse of power is lack of respect.
• Why Your Friends Should Always be Respected.

Essays on Respecting People In Power

Respecting people in power is an acknowledgement of their achievements. This could be anyone who holds a role of authority. It could be your teachers, leaders, parents and others. It also includes individuals who play an important role in your life, including your co-workers, students in your class or your colleagues when you join the workforce.

These examples of essays on people in power will give you an understanding of the concept and why it is important:

• Why should people in power be respected?
• Write a ‘why should we respect our elders’ essay’ in 500 words
• Respect for your organization helps you become a better employee.
• You must respect fellow workmates irrespective of their level of duty.
• Explain the concept of dignity of labour
• Factors that determine your respect for people in power
• Is power a good enough reason to respect someone?
• How to respectfully stand up for yourself with people in power
• Why is it important to respect your parents?
• Lack of respect for parents leads to a dysfunctional family
• Respecting Rivals: Why is it important?
• Employers showing respect to employees leads to better productivity
• Explain the concept of mutual respect at the workplace
• When do people in power lose respect?
• Never compromise on self-respect
• Respect leads to healthy competition.
• The importance of respecting the rules of the society.
• Respectfully disagreeing is important in some situations. Explain.
• Reasons why people are losing respect for political figures
• How can people in power earn respect from others around them?
• Mistakes people in power make that causes a loss of respect.
• Humility when in power is a sign of respect. Explain.
• Write about one historical figure that you respect immensely.
• A contemporary individual holding a position of power that you respect. Why?

Respect for Property Essay

Whether it is a small object like a pen or something valuable, it is necessary to treat it with respect. This is even more applicable when the property belongs to someone else. If you think about what is respect, it is not just admiration for an individual based on his or her position or achievements. It is ensuring positive actions and emotions towards people and anything that affects them.

When writing an importance of respect essay, this is one topic that must be covered extensively.

• Why should you respect others’ property?
• Disrespecting others’ property shows a lack of good behavior.
• Vandalism of public property is disrespect.
• Littering on the streets shows lack of respect for property. Explain.
• Respect for the environment is respect for all living beings.
• Why is it important to respect someone’s privacy?
• Respecting privacy shows trust.
• Difference between respecting a person and respecting someone’s property
• Disrespecting property: What are the implications for you?
• Respect for property should be regardless of someone’s race or ethnicity.
• Teaching children to respect others’ property.
• Examples of disrespect to public property with respect to any popular riot
• Why should you teach children to respect property?

If you are having issues writing your definition of respect essay or any other category of respect essays, get cheap and reliable online writing assistance. Our writers will create plagiarism free essays that will definitely help you get great grades.

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Save my name, email, and website in this browser for the next time I comment.

Have a team of vetted experts take you to the top, with professionally written papers in every area of study.

• Call us Topics in English
• Privacy Policy
• terms of use

Topics in English Topics in english to learn and fluent pronunciation and writing and facilitate conversation between you and others, whether in school, work or daily life

Essay on Respect 11 Models

Writing an Essay on respect is important, because respect is a noble quality that every person should have.

Respect for others is a good thing, and therefore we will present articles or paragraph examples about respect and the importance of respect for both the individual and society, and why we should acquire this civilized behavior, which is beneficial for everyone.

We will also explain the importance of raising children and teaching them to respect others, even if they differ from us in thinking, gender, opinion, or otherwise. We will present many topics to suit all educational levels.

Essay on respect

Respect is a noble trait and we must teach it to our children from a young age, because educating children is much easier than educating young people.

When a child learns some good behaviors in his childhood, he gets used to them, and it becomes a distinctive behavior for him.

In order for the society to be safe, we must promote the idea of ​​respect for others, and various media can be used to promote this idea so that it becomes a behavior for individuals.

Respect for others helps the progress and prosperity of peoples, because when we respect others, we will listen seriously to their opinions and thus benefit from everyone’s experiences.

Respect defintion

We can define respect in a simple way as not contempt of others, no matter how we differ with them in opinions, ideas and beliefs. A person must also be respected without regard to his nationality, gender, religion, color, or anything else.

This requires that we treat others with respect, even if they are less educated than us, less money, beauty, or otherwise.

The importance of respect

It is important that respect prevail among people, even if their education and abilities differ. Every individual in society has a great role that we cannot do without, and we should not consider some people as unimportant, because each of us needs the other.

The rich needs someone to work for him in his factories, farms or trade, in order for this money to grow and increase, and the poor needs to work for the rich in order to get the money he needs to buy his food, housing, clothes, and so on.

From the foregoing it becomes clear that the relationship between the rich and the poor is a beneficial relationship, in which both parties benefit. Therefore, respect must be the basis for dealing between them, because if workers strike, the rich will not be able to invest his money, and thus it will not increase.

Likewise, if the rich do not provide job opportunities for the poor, they will not find the money necessary to purchase their needs, and thus each of them needs the other.

The state has established laws regulating the relationship between businessmen and workers in order to guarantee the rights and duties of each.

How do we develop respect among people?

Given the importance of respect in strengthening relationships between people, it is important to work on developing respect among members of society, by following several means, including:

• The role of the family in making its children respect others

The child’s behavior is determined from a young age by what he learned from his parents, siblings and relatives. These are the first to influence the child’s behavior. The child acquires his behavior by imitating his family members. Therefore, there must be respect among family members so that the child learns this good manners.

• The role of the school in making students respect others

The school plays a major role in developing respect among students, by raising awareness of the importance of the teacher’s role, and that students must respect their teacher and appreciate the effort he makes for their education.

There must also be mutual respect between students, and that we respect the opinions of others and do not underestimate their abilities.

• The role of the media in spreading a culture of respect for others

There must be a positive role for the media in spreading a culture of respect for others, through programs, series and films that show that people are different in customs, traditions and religions, but there must be mutual respect between them.

At the end of an essay on respect and its importance, we must teach our children this good behavior, and that is through our own behavior towards others.

The child imitates what he sees of behavior and cannot differentiate between good behavior and bad behavior, and therefore the responsibility lies with the family to raise its children well and teach them to respect others, then the role of the school and the various media comes.

Importance of respect essay

Respect is a noble character that should be possessed by all members of society. When respect prevails between people, this reduces the problems that arise as a result of differences in thinking or customs and traditions. Respect for others brings points of view closer together, and thus everyone lives in peace.

In many cases, the problems stem from a lack of respect for the rights of others, whether this is between family members, classmates or work colleagues.

Respecting the rights of others is important, but this does not conflict with fair competition. The family must cultivate this benign behavior among its children. The elder must be respected and the elder be sympathetic to the younger, thus strengthening the bonding between family members, and cooperation and love being the basis for dealing with them.

Self respect essay

Self-respect is one of the reasons for success. When you respect yourself, you will be able to overcome the difficulties you face, and one of the manifestations of self-respect is that you respect the rights of others. Because the infringement of the rights of others will be faced by the infringement of your rights by others.

Also, your interest in excel in your education is a manifestation of self-respect, because people love a hardworking person who is successful in his work, and so your respect for yourself will make others respect you as well.

One of the manifestations of self-respect is the interest in your appearance and elegance, personal hygiene and other things that make you a person loved by others.

In fact, the importance of respect is great for both the individual and society.

Respect For Others Essay

Respect for others is a good behavior that we must learn from childhood. I have learned to respect others from my family members, as I witnessed my mother respecting and appreciating my father, and they consulted in all matters pertaining to the family, and none of them made a decision without the consent of the other.

Also, my brothers respect my father and mother, and obey their orders, so there is mutual respect and love between my family members. I also learned this good behavior. I respect my parents and I respect my brothers. Respect for others has become a constant behavior for me throughout my life.

I respect my teachers and my schoolmates. Respect is a noble behavior that everyone should have in order for security and cohesion to prevail among people.

Short Essay on Respect

There is no doubt that respect is a good behavior that we must promote among all individuals, because respect makes us listen to the ideas of others seriously, and thus we can benefit from their experiences. Respecting others leads to cooperation and the progress of the country.

I grew up in a close-knit family, in which the young respect the elder, and the elder sympathize with the young, and therefore there is love and affection between my family members.

Respecting others is the duty of every individual, and there are many laws that regulate the relationship between people so that respecting others and not offending them is the prevailing system in society.

Learning to respect others from a young age is very important, because this trait will make you loved by others.

Respect for elders essay

One of the good manners that we must learn from childhood is to respect the elderly, and in my family I have acquired this good behavior. We respect my grandparents and listen to their advice, they are very experienced.

Adults give us advice and guidance, and make us feel love and affection, which makes us happy. We help them to do household chores, and to purchase their requirements.

I visit my grandfather and grandmother every week. On the weekend, I go to visit my grandfather and grandmother. I spend a good time with them, as I listen to my grandfather talking about different historical stages about my country.

Respecting and providing assistance to the elderly is essential and benefits everyone. I feel proud when I speak with my grandfather and learn from him the history of my country, the old customs and traditions.

Respect your parents essay

One of the most important things that we must learn is to respect our parents, they are the reason for our existence in this life, and they are the people who love us the most in this life.

The great effort that each father and mother makes to provide for the needs of their children must be met with thanks from the children.

Respecting our parents is our duty, as it is the least expression of our appreciation for their great efforts to make us happy.

Our parents are the ones who give us love and affection and they support us in life. We go to them in times of difficulties, and they always find solutions to our problems.

Respect for father and mother is the most important kind of respect, and if you get used to respecting them, you will respect others as well, and there is no love without respect. Your love for your parents must be accompanied by respect for them.

Respect your elders essay

It is important to respect everyone who is older than us, especially if these are our grandparents or teachers. This is because their preference over us is great, so my grandparents are my origin and they protect me and support me in my life.

My grandparents are not stingy with money or psychological support, they are indeed a support for me in this life.

They give me advice wholeheartedly, and they like me to be a successful person. I feel safe because I have grandparents.

Also, respecting my teachers is a duty, as they made a great effort to teach and educate me, and they always guided me to the path of success and excellence.

It is my duty to respect my teachers, I respect them very much and will continue to appreciate their kindness to me throughout my life.

Respecting our elders is an indication of the good education of our children, and that they will be great men in the future.

100 Word essay on respect

Respect is a good moral that must be taught to children from a young age, because education in childhood is much easier and better than education in adulthood. The child in his first years learns by imitating others, especially family members. The child must learn from an early age to respect his parents and his siblings.

Respecting those who are older than us is essential, because this will allow us to benefit from their experiences and make us feel loved by others. It is important to respect our parents and teachers, as we must respect our brothers and colleagues.

Respect for others makes us feel safe and avoid much harm, because everyone around us will reciprocate love and respect.

Respect for parents essay

When we realize how our parents suffered to provide our needs, our respect for them will be the least we can do for them. Sometimes we may feel that our parents treat us harshly, but in fact they are working for our best interest.

Our parents are the most caring people for us, they wish us success  in our lives, and our parents endure many hardships in order for their children to be happy. They don’t skimp on us with effort or money.

Respecting our parents increases their ability to give and makes them feel happy. In fact, our parents do not expect any thanks from us in return for their great effort, but respecting them is something we must do, and this is the least gratitude and appreciation we can express for them.

Respect definition essay

Difference is an essential thing in human life. There is no congruence between people in ideas, beliefs, customs, traditions, and others. Therefore, respect was an essential thing in dealing with human beings.

By respecting others, we can listen to their opinions and study their ideas, then discuss with them objectively and show them our point of view, and why we differ with them.

There is no doubt that respecting the rights of others leads people to live in peace. Therefore, laws have been established that regulate the relationship between individuals within the same society, as well as laws that respect the rights of states.

When these laws are adhered to, security and peace will prevail, and nations will develop and progress.

Dear student, a basic form was submitted for the topic on respect, In addition to many other models such as, Importance of respect essay, Essay on respect, Respect defintion .

If you prefer to add any other topic, you can contact us through the comments of this article and we will study your request and add it as soon as possible.

To read more related articles, you can click on the following links below the article.

• speech on world environment day
• Essay on knowledge is power
• Essay on charity begins at home

About admin

Related articles.

Essays On My Hobby 2 Models

Essay on old age home

Essay on farmer

Leave a reply cancel reply.

Your email address will not be published. Required fields are marked *

• Search Menu

Sign in through your institution

• Browse content in Arts and Humanities
• Browse content in Archaeology
• Anglo-Saxon and Medieval Archaeology
• Archaeological Methodology and Techniques
• Archaeology by Region
• Archaeology of Religion
• Archaeology of Trade and Exchange
• Biblical Archaeology
• Contemporary and Public Archaeology
• Environmental Archaeology
• Historical Archaeology
• History and Theory of Archaeology
• Industrial Archaeology
• Landscape Archaeology
• Mortuary Archaeology
• Prehistoric Archaeology
• Underwater Archaeology
• Zooarchaeology
• Browse content in Architecture
• Architectural Structure and Design
• History of Architecture
• Residential and Domestic Buildings
• Theory of Architecture
• Browse content in Art
• Art Subjects and Themes
• History of Art
• Industrial and Commercial Art
• Theory of Art
• Biographical Studies
• Byzantine Studies
• Browse content in Classical Studies
• Classical History
• Classical Philosophy
• Classical Mythology
• Classical Literature
• Classical Reception
• Classical Art and Architecture
• Classical Oratory and Rhetoric
• Greek and Roman Epigraphy
• Greek and Roman Law
• Greek and Roman Archaeology
• Greek and Roman Papyrology
• Late Antiquity
• Religion in the Ancient World
• Digital Humanities
• Browse content in History
• Colonialism and Imperialism
• Diplomatic History
• Environmental History
• Genealogy, Heraldry, Names, and Honours
• Genocide and Ethnic Cleansing
• Historical Geography
• History by Period
• History of Agriculture
• History of Education
• History of Emotions
• History of Gender and Sexuality
• Industrial History
• Intellectual History
• International History
• Labour History
• Legal and Constitutional History
• Local and Family History
• Maritime History
• Military History
• National Liberation and Post-Colonialism
• Oral History
• Political History
• Public History
• Regional and National History
• Revolutions and Rebellions
• Slavery and Abolition of Slavery
• Social and Cultural History
• Theory, Methods, and Historiography
• Urban History
• World History
• Browse content in Language Teaching and Learning
• Language Learning (Specific Skills)
• Language Teaching Theory and Methods
• Browse content in Linguistics
• Applied Linguistics
• Cognitive Linguistics
• Computational Linguistics
• Forensic Linguistics
• Grammar, Syntax and Morphology
• Historical and Diachronic Linguistics
• History of English
• Language Acquisition
• Language Variation
• Language Families
• Language Evolution
• Language Reference
• Lexicography
• Linguistic Theories
• Linguistic Typology
• Linguistic Anthropology
• Phonetics and Phonology
• Psycholinguistics
• Sociolinguistics
• Translation and Interpretation
• Writing Systems
• Browse content in Literature
• Bibliography
• Children's Literature Studies
• Literary Studies (Asian)
• Literary Studies (European)
• Literary Studies (Eco-criticism)
• Literary Studies (Modernism)
• Literary Studies (Romanticism)
• Literary Studies (American)
• Literary Studies - World
• Literary Studies (1500 to 1800)
• Literary Studies (19th Century)
• Literary Studies (20th Century onwards)
• Literary Studies (African American Literature)
• Literary Studies (British and Irish)
• Literary Studies (Early and Medieval)
• Literary Studies (Fiction, Novelists, and Prose Writers)
• Literary Studies (Gender Studies)
• Literary Studies (Graphic Novels)
• Literary Studies (History of the Book)
• Literary Studies (Plays and Playwrights)
• Literary Studies (Poetry and Poets)
• Literary Studies (Postcolonial Literature)
• Literary Studies (Queer Studies)
• Literary Studies (Science Fiction)
• Literary Studies (Travel Literature)
• Literary Studies (War Literature)
• Literary Studies (Women's Writing)
• Literary Theory and Cultural Studies
• Mythology and Folklore
• Shakespeare Studies and Criticism
• Browse content in Media Studies
• Browse content in Music
• Applied Music
• Dance and Music
• Ethics in Music
• Ethnomusicology
• Gender and Sexuality in Music
• Medicine and Music
• Music Cultures
• Music and Religion
• Music and Culture
• Music and Media
• Music Education and Pedagogy
• Music Theory and Analysis
• Musical Scores, Lyrics, and Libretti
• Musical Structures, Styles, and Techniques
• Musicology and Music History
• Performance Practice and Studies
• Race and Ethnicity in Music
• Sound Studies
• Browse content in Performing Arts
• Browse content in Philosophy
• Aesthetics and Philosophy of Art
• Epistemology
• Feminist Philosophy
• History of Western Philosophy
• Metaphysics
• Moral Philosophy
• Non-Western Philosophy
• Philosophy of Science
• Philosophy of Action
• Philosophy of Law
• Philosophy of Religion
• Philosophy of Language
• Philosophy of Mind
• Philosophy of Perception
• Philosophy of Mathematics and Logic
• Practical Ethics
• Social and Political Philosophy
• Browse content in Religion
• Biblical Studies
• Christianity
• East Asian Religions
• History of Religion
• Judaism and Jewish Studies
• Qumran Studies
• Religion and Education
• Religion and Health
• Religion and Politics
• Religion and Science
• Religion and Law
• Religion and Art, Literature, and Music
• Religious Studies
• Browse content in Society and Culture
• Cookery, Food, and Drink
• Cultural Studies
• Customs and Traditions
• Ethical Issues and Debates
• Hobbies, Games, Arts and Crafts
• Natural world, Country Life, and Pets
• Popular Beliefs and Controversial Knowledge
• Sports and Outdoor Recreation
• Technology and Society
• Travel and Holiday
• Visual Culture
• Browse content in Law
• Arbitration
• Browse content in Company and Commercial Law
• Commercial Law
• Company Law
• Browse content in Comparative Law
• Systems of Law
• Competition Law
• Browse content in Constitutional and Administrative Law
• Government Powers
• Judicial Review
• Local Government Law
• Military and Defence Law
• Parliamentary and Legislative Practice
• Construction Law
• Contract Law
• Browse content in Criminal Law
• Criminal Procedure
• Criminal Evidence Law
• Sentencing and Punishment
• Employment and Labour Law
• Environment and Energy Law
• Browse content in Financial Law
• Banking Law
• Insolvency Law
• History of Law
• Human Rights and Immigration
• Intellectual Property Law
• Browse content in International Law
• Private International Law and Conflict of Laws
• Public International Law
• IT and Communications Law
• Jurisprudence and Philosophy of Law
• Law and Politics
• Law and Society
• Browse content in Legal System and Practice
• Courts and Procedure
• Legal Skills and Practice
• Primary Sources of Law
• Regulation of Legal Profession
• Medical and Healthcare Law
• Browse content in Policing
• Criminal Investigation and Detection
• Police and Security Services
• Police Procedure and Law
• Police Regional Planning
• Browse content in Property Law
• Personal Property Law
• Study and Revision
• Terrorism and National Security Law
• Browse content in Trusts Law
• Wills and Probate or Succession
• Browse content in Medicine and Health
• Browse content in Allied Health Professions
• Arts Therapies
• Clinical Science
• Dietetics and Nutrition
• Occupational Therapy
• Operating Department Practice
• Physiotherapy
• Radiography
• Speech and Language Therapy
• Browse content in Anaesthetics
• General Anaesthesia
• Neuroanaesthesia
• Browse content in Clinical Medicine
• Acute Medicine
• Cardiovascular Medicine
• Clinical Genetics
• Clinical Pharmacology and Therapeutics
• Dermatology
• Endocrinology and Diabetes
• Gastroenterology
• Genito-urinary Medicine
• Geriatric Medicine
• Infectious Diseases
• Medical Oncology
• Medical Toxicology
• Pain Medicine
• Palliative Medicine
• Rehabilitation Medicine
• Respiratory Medicine and Pulmonology
• Rheumatology
• Sleep Medicine
• Sports and Exercise Medicine
• Clinical Neuroscience
• Community Medical Services
• Critical Care
• Emergency Medicine
• Forensic Medicine
• Haematology
• History of Medicine
• Browse content in Medical Dentistry
• Oral and Maxillofacial Surgery
• Paediatric Dentistry
• Restorative Dentistry and Orthodontics
• Surgical Dentistry
• Medical Ethics
• Browse content in Medical Skills
• Clinical Skills
• Communication Skills
• Nursing Skills
• Surgical Skills
• Medical Statistics and Methodology
• Browse content in Neurology
• Clinical Neurophysiology
• Neuropathology
• Nursing Studies
• Browse content in Obstetrics and Gynaecology
• Gynaecology
• Occupational Medicine
• Ophthalmology
• Otolaryngology (ENT)
• Browse content in Paediatrics
• Neonatology
• Browse content in Pathology
• Chemical Pathology
• Clinical Cytogenetics and Molecular Genetics
• Histopathology
• Medical Microbiology and Virology
• Patient Education and Information
• Browse content in Pharmacology
• Psychopharmacology
• Browse content in Popular Health
• Caring for Others
• Complementary and Alternative Medicine
• Self-help and Personal Development
• Browse content in Preclinical Medicine
• Cell Biology
• Molecular Biology and Genetics
• Reproduction, Growth and Development
• Primary Care
• Professional Development in Medicine
• Browse content in Psychiatry
• Addiction Medicine
• Child and Adolescent Psychiatry
• Forensic Psychiatry
• Learning Disabilities
• Old Age Psychiatry
• Psychotherapy
• Browse content in Public Health and Epidemiology
• Epidemiology
• Public Health
• Browse content in Radiology
• Clinical Radiology
• Interventional Radiology
• Nuclear Medicine
• Radiation Oncology
• Reproductive Medicine
• Browse content in Surgery
• Cardiothoracic Surgery
• Gastro-intestinal and Colorectal Surgery
• General Surgery
• Neurosurgery
• Paediatric Surgery
• Peri-operative Care
• Plastic and Reconstructive Surgery
• Surgical Oncology
• Transplant Surgery
• Trauma and Orthopaedic Surgery
• Vascular Surgery
• Browse content in Science and Mathematics
• Browse content in Biological Sciences
• Aquatic Biology
• Biochemistry
• Bioinformatics and Computational Biology
• Developmental Biology
• Ecology and Conservation
• Evolutionary Biology
• Genetics and Genomics
• Microbiology
• Molecular and Cell Biology
• Natural History
• Plant Sciences and Forestry
• Research Methods in Life Sciences
• Structural Biology
• Systems Biology
• Zoology and Animal Sciences
• Browse content in Chemistry
• Analytical Chemistry
• Computational Chemistry
• Crystallography
• Environmental Chemistry
• Industrial Chemistry
• Inorganic Chemistry
• Materials Chemistry
• Medicinal Chemistry
• Mineralogy and Gems
• Organic Chemistry
• Physical Chemistry
• Polymer Chemistry
• Study and Communication Skills in Chemistry
• Theoretical Chemistry
• Browse content in Computer Science
• Artificial Intelligence
• Computer Architecture and Logic Design
• Game Studies
• Human-Computer Interaction
• Mathematical Theory of Computation
• Programming Languages
• Software Engineering
• Systems Analysis and Design
• Virtual Reality
• Browse content in Computing
• Business Applications
• Computer Security
• Computer Games
• Computer Networking and Communications
• Digital Lifestyle
• Graphical and Digital Media Applications
• Operating Systems
• Browse content in Earth Sciences and Geography
• Atmospheric Sciences
• Environmental Geography
• Geology and the Lithosphere
• Maps and Map-making
• Meteorology and Climatology
• Oceanography and Hydrology
• Palaeontology
• Physical Geography and Topography
• Regional Geography
• Soil Science
• Urban Geography
• Browse content in Engineering and Technology
• Agriculture and Farming
• Biological Engineering
• Civil Engineering, Surveying, and Building
• Electronics and Communications Engineering
• Energy Technology
• Engineering (General)
• Environmental Science, Engineering, and Technology
• History of Engineering and Technology
• Mechanical Engineering and Materials
• Technology of Industrial Chemistry
• Transport Technology and Trades
• Browse content in Environmental Science
• Applied Ecology (Environmental Science)
• Conservation of the Environment (Environmental Science)
• Environmental Sustainability
• Environmentalist Thought and Ideology (Environmental Science)
• Management of Land and Natural Resources (Environmental Science)
• Natural Disasters (Environmental Science)
• Nuclear Issues (Environmental Science)
• Pollution and Threats to the Environment (Environmental Science)
• Social Impact of Environmental Issues (Environmental Science)
• History of Science and Technology
• Browse content in Materials Science
• Ceramics and Glasses
• Composite Materials
• Metals, Alloying, and Corrosion
• Nanotechnology
• Browse content in Mathematics
• Applied Mathematics
• Biomathematics and Statistics
• History of Mathematics
• Mathematical Education
• Mathematical Finance
• Mathematical Analysis
• Numerical and Computational Mathematics
• Probability and Statistics
• Pure Mathematics
• Browse content in Neuroscience
• Cognition and Behavioural Neuroscience
• Development of the Nervous System
• Disorders of the Nervous System
• History of Neuroscience
• Invertebrate Neurobiology
• Molecular and Cellular Systems
• Neuroendocrinology and Autonomic Nervous System
• Neuroscientific Techniques
• Sensory and Motor Systems
• Browse content in Physics
• Astronomy and Astrophysics
• Atomic, Molecular, and Optical Physics
• Biological and Medical Physics
• Classical Mechanics
• Computational Physics
• Condensed Matter Physics
• Electromagnetism, Optics, and Acoustics
• History of Physics
• Mathematical and Statistical Physics
• Measurement Science
• Nuclear Physics
• Particles and Fields
• Plasma Physics
• Quantum Physics
• Relativity and Gravitation
• Semiconductor and Mesoscopic Physics
• Browse content in Psychology
• Affective Sciences
• Clinical Psychology
• Cognitive Neuroscience
• Cognitive Psychology
• Criminal and Forensic Psychology
• Developmental Psychology
• Educational Psychology
• Evolutionary Psychology
• Health Psychology
• History and Systems in Psychology
• Music Psychology
• Neuropsychology
• Organizational Psychology
• Psychological Assessment and Testing
• Psychology of Human-Technology Interaction
• Psychology Professional Development and Training
• Research Methods in Psychology
• Social Psychology
• Browse content in Social Sciences
• Browse content in Anthropology
• Anthropology of Religion
• Human Evolution
• Medical Anthropology
• Physical Anthropology
• Regional Anthropology
• Social and Cultural Anthropology
• Theory and Practice of Anthropology
• Browse content in Business and Management
• Business Strategy
• Business History
• Business Ethics
• Business and Government
• Business and Technology
• Business and the Environment
• Comparative Management
• Corporate Governance
• Corporate Social Responsibility
• Entrepreneurship
• Health Management
• Human Resource Management
• Industrial and Employment Relations
• Industry Studies
• Information and Communication Technologies
• International Business
• Knowledge Management
• Management and Management Techniques
• Operations Management
• Organizational Theory and Behaviour
• Pensions and Pension Management
• Public and Nonprofit Management
• Strategic Management
• Supply Chain Management
• Browse content in Criminology and Criminal Justice
• Criminal Justice
• Criminology
• Forms of Crime
• International and Comparative Criminology
• Youth Violence and Juvenile Justice
• Development Studies
• Browse content in Economics
• Agricultural, Environmental, and Natural Resource Economics
• Asian Economics
• Behavioural Finance
• Behavioural Economics and Neuroeconomics
• Econometrics and Mathematical Economics
• Economic Systems
• Economic Methodology
• Economic History
• Economic Development and Growth
• Financial Markets
• Financial Institutions and Services
• General Economics and Teaching
• Health, Education, and Welfare
• History of Economic Thought
• International Economics
• Labour and Demographic Economics
• Law and Economics
• Macroeconomics and Monetary Economics
• Microeconomics
• Public Economics
• Urban, Rural, and Regional Economics
• Welfare Economics
• Browse content in Education
• Adult Education and Continuous Learning
• Care and Counselling of Students
• Early Childhood and Elementary Education
• Educational Equipment and Technology
• Educational Strategies and Policy
• Higher and Further Education
• Organization and Management of Education
• Philosophy and Theory of Education
• Schools Studies
• Secondary Education
• Teaching of a Specific Subject
• Teaching of Specific Groups and Special Educational Needs
• Teaching Skills and Techniques
• Browse content in Environment
• Applied Ecology (Social Science)
• Climate Change
• Conservation of the Environment (Social Science)
• Environmentalist Thought and Ideology (Social Science)
• Natural Disasters (Environment)
• Social Impact of Environmental Issues (Social Science)
• Browse content in Human Geography
• Cultural Geography
• Economic Geography
• Political Geography
• Browse content in Interdisciplinary Studies
• Communication Studies
• Museums, Libraries, and Information Sciences
• Browse content in Politics
• African Politics
• Asian Politics
• Chinese Politics
• Comparative Politics
• Conflict Politics
• Elections and Electoral Studies
• Environmental Politics
• Ethnic Politics
• European Union
• Foreign Policy
• Gender and Politics
• Human Rights and Politics
• Indian Politics
• International Relations
• International Organization (Politics)
• International Political Economy
• Irish Politics
• Latin American Politics
• Middle Eastern Politics
• Political Methodology
• Political Communication
• Political Philosophy
• Political Sociology
• Political Theory
• Political Behaviour
• Political Economy
• Political Institutions
• Politics and Law
• Politics of Development
• Public Administration
• Public Policy
• Quantitative Political Methodology
• Regional Political Studies
• Russian Politics
• Security Studies
• State and Local Government
• UK Politics
• US Politics
• Browse content in Regional and Area Studies
• African Studies
• Asian Studies
• East Asian Studies
• Japanese Studies
• Latin American Studies
• Middle Eastern Studies
• Native American Studies
• Scottish Studies
• Browse content in Research and Information
• Research Methods
• Browse content in Social Work
• Addictions and Substance Misuse
• Adoption and Fostering
• Care of the Elderly
• Child and Adolescent Social Work
• Couple and Family Social Work
• Direct Practice and Clinical Social Work
• Emergency Services
• Human Behaviour and the Social Environment
• International and Global Issues in Social Work
• Mental and Behavioural Health
• Social Justice and Human Rights
• Social Policy and Advocacy
• Social Work and Crime and Justice
• Social Work Macro Practice
• Social Work Practice Settings
• Social Work Research and Evidence-based Practice
• Welfare and Benefit Systems
• Browse content in Sociology
• Childhood Studies
• Community Development
• Comparative and Historical Sociology
• Economic Sociology
• Gender and Sexuality
• Gerontology and Ageing
• Health, Illness, and Medicine
• Marriage and the Family
• Migration Studies
• Occupations, Professions, and Work
• Organizations
• Population and Demography
• Race and Ethnicity
• Social Theory
• Social Movements and Social Change
• Social Research and Statistics
• Social Stratification, Inequality, and Mobility
• Sociology of Religion
• Sociology of Education
• Sport and Leisure
• Urban and Rural Studies
• Browse content in Warfare and Defence
• Defence Strategy, Planning, and Research
• Land Forces and Warfare
• Military Administration
• Military Life and Institutions
• Naval Forces and Warfare
• Other Warfare and Defence Issues
• Peace Studies and Conflict Resolution
• Weapons and Equipment

Respect: Philosophical Essays

Professor of Philosophy

Associate Professor of Philosophy

• Cite Icon Cite
• Permissions Icon Permissions

Respect is one of the central concepts in contemporary moral thought. It plays a prominent role in everyday, pre-philosophical moral thinking, as well as in recent moral theory and applied ethics. Yet basic questions about the concept and role of respect have received less attention than might be expected. This volume takes up some of these basic questions. The book is not meant to be a comprehensive handbook that covers all aspects of the topic of respect, nor is the focus of the book mainly historical. Rather, the aim is to give leading experts in the field a chance to present their latest ideas and point the research on respect in new directions. Following an introductory historical essay, Part I addresses questions of what respect is, its nature and basis. Part II examines questions in moral theory, for example what exactly ought to be respected, what role respect plays in morality, and which different types of respect are appropriate and morally significant. Part III deals with the practical application of requirements of respect. The essays in this volume will be of interest both to scholars and students working on issues of respect and to anyone interested in this central moral notion.

Signed in as

Institutional accounts.

• GoogleCrawler [DO NOT DELETE]
• Google Scholar Indexing

Personal account

• Sign in with email/username & password
• Get email alerts
• Save searches
• Purchase content
• Activate your purchase/trial code
• Add your ORCID iD

Institutional access

Sign in with a library card.

• Sign in with username/password
• Recommend to your librarian
• Institutional account management
• Get help with access

Access to content on Oxford Academic is often provided through institutional subscriptions and purchases. If you are a member of an institution with an active account, you may be able to access content in one of the following ways:

IP based access

Typically, access is provided across an institutional network to a range of IP addresses. This authentication occurs automatically, and it is not possible to sign out of an IP authenticated account.

Choose this option to get remote access when outside your institution. Shibboleth/Open Athens technology is used to provide single sign-on between your institution’s website and Oxford Academic.

• Click Sign in through your institution.
• Select your institution from the list provided, which will take you to your institution's website to sign in.
• When on the institution site, please use the credentials provided by your institution. Do not use an Oxford Academic personal account.
• Following successful sign in, you will be returned to Oxford Academic.

If your institution is not listed or you cannot sign in to your institution’s website, please contact your librarian or administrator.

Enter your library card number to sign in. If you cannot sign in, please contact your librarian.

Society Members

Society member access to a journal is achieved in one of the following ways:

Sign in through society site

Many societies offer single sign-on between the society website and Oxford Academic. If you see ‘Sign in through society site’ in the sign in pane within a journal:

• Click Sign in through society site.
• When on the society site, please use the credentials provided by that society. Do not use an Oxford Academic personal account.

If you do not have a society account or have forgotten your username or password, please contact your society.

Sign in using a personal account

Some societies use Oxford Academic personal accounts to provide access to their members. See below.

A personal account can be used to get email alerts, save searches, purchase content, and activate subscriptions.

Some societies use Oxford Academic personal accounts to provide access to their members.

Viewing your signed in accounts

Click the account icon in the top right to:

• View your signed in personal account and access account management features.
• View the institutional accounts that are providing access.

Signed in but can't access content

Oxford Academic is home to a wide variety of products. The institutional subscription may not cover the content that you are trying to access. If you believe you should have access to that content, please contact your librarian.

For librarians and administrators, your personal account also provides access to institutional account management. Here you will find options to view and activate subscriptions, manage institutional settings and access options, access usage statistics, and more.

Our books are available by subscription or purchase to libraries and institutions.

• About Oxford Academic
• Publish journals with us
• University press partners
• What we publish
• New features  
• Open access
• Rights and permissions
• Accessibility
• Advertising
• Media enquiries
• Oxford University Press
• Oxford Languages
• University of Oxford

Oxford University Press is a department of the University of Oxford. It furthers the University's objective of excellence in research, scholarship, and education by publishing worldwide

• Copyright © 2024 Oxford University Press
• Cookie settings
• Cookie policy
• Privacy policy
• Legal notice

This Feature Is Available To Subscribers Only

Sign In or Create an Account

This PDF is available to Subscribers Only

For full access to this pdf, sign in to an existing account, or purchase an annual subscription.

Respect Essay for Students and Children (Importance of Respect for Others)

Oct 22, 2023

Oct 22, 2023 | Blog

In today’s interconnected world, fostering a culture of mutual understanding and consideration remains paramount. The respect essay sheds light on the pivotal role of demonstrating respect to others, highlighting the intrinsic connection between how we treat others and how we wish to be treated. Respecting others isn’t just a simple act of courtesy but a profound way of showing admiration and appreciation for their worth and contributions, especially toward elders. This essay emphasizes the importance of integrating respect as an integral part of our daily interactions, underscoring its profound impact on building harmonious and empathetic communities.

People Also Read

• Political Science Assignment Help Online By Experts
• Write a Literature Review That Stands Out: Why Entrusting the Task to Professionals is Worth It
• Write My Thesis For Me

Definition Of Respect

Respect is something fundamental that forms the bedrock of our social fabric. It embodies the recognition of someone’s rights, space, and individuality. To give respect means valuing others’ opinions, boundaries, and experiences. It’s akin to the golden rule – treating others as you want to be treated. Respect is not confined to age, status, or background; it’s a universal language that transcends barriers. A free essay example depicts respect as the cornerstone of healthy relationships, workplaces, and communities. Ultimately, the meaning of respect lies in the genuine acknowledgment and consideration we offer to everyone around us.

What Does Being Respect Mean To Me

To me, being respectful is about recognizing the inherent worth of every individual and acknowledging their feelings and perspectives. It’s not just about saying the right words; it’s about genuinely showing respect through actions and interactions. We must respect others’ boundaries, ideas, and choices, irrespective of our differences. A definition essay portrays respect as an important element that nurtures trust and empathy. It’s important to respect not only to build harmonious relationships but also to cultivate a culture of inclusivity and understanding, where the value of respect becomes an essential ingredient for a thriving society.

Why Respect Is Important

Respect is an important component that is the foundation for healthy relationships and thriving communities. Here’s why it holds such significance:

• Respect fosters trust: When there’s ample respect in any relationship, trust flourishes naturally, creating a secure and supportive environment.
• Respect encourages empathy: It is a feeling that enables us to understand and empathize with others’ experiences and emotions, creating a sense of unity and compassion within society.
• Respect cultivates positive interactions: When respect is taught to people from a young age, it lays the groundwork for positive communication and interactions, paving the way for a more harmonious coexistence.
• Respect promotes diversity and inclusivity: It’s an important tool in embracing diversity and fostering inclusivity, allowing individuals from all walks of life to feel valued and accepted within their communities.

The Importance Of Respect In School

• Promotes a positive learning atmosphere: Respect cultivates a positive and supportive atmosphere in the classroom, fostering an environment where students feel comfortable expressing their thoughts and ideas without fear of judgment.
• Fosters effective communication: Encouraging respect among students and between students and teachers paves the way for open and effective communication, leading to more precise understanding and meaningful discussions.
• Nurtures empathy and understanding: When respect is ingrained in the school culture, it nurtures empathy and understanding among students, helping them appreciate diverse perspectives and embrace differences with compassion and tolerance.
• Builds a strong sense of community: With a culture of respect, schools become a community where everyone feels valued and heard, fostering a sense of belonging and unity that positively impacts academic performance and overall well-being.

What is a respect essay?

A respect essay is a written piece delves into respect, exploring its various dimensions, implications, and significance in our daily lives. It typically discusses the importance of showing consideration and esteem towards others, emphasizing the role of respect in fostering healthy relationships, nurturing empathy, and building harmonious communities. Such an essay often highlights real-life examples, anecdotes, and practical scenarios to illustrate the tangible impact of respect on diverse aspects of human interactions. Through this exploration, a respectful essay aims to enlighten readers about the fundamental value of care in promoting understanding, inclusivity, and mutual appreciation within society.

Word Respect Plays in three angles

• Respect for yourself
• Respect for other people
• Respect for property

Parents and religious and political leaders strive to ensure that respect is taught and followed.

Parents need to teach children about respect when they are young because they can uphold this moral when they grow up.

This is because everyone deserves to be respected despite their background.

Respect is very important in our society because of various valuable things.

• Relationships are essential in our society, and you can build great relationships when you respect one another,
• Peace and unity are built in the Communities because of respect
• When there are conflicts revolving around our environments respect plays a significant role in solving them
• You will see that when people respect one another, their environment flourishes.

Very Aspect of Self-Respect Essay

A person’s self-respect will determine the amount of respect that they give and receive from others.

Respect is a two-way street. To get respect, one must be willing to give respect.

Respect is a universal value that each person desires not only to embody but also to receive.

Respect is not just what you say but also the way you act. Showing people that you consider their feelings and thoughts is how to earn respect.

If you demonstrate respect toward others, then others will respect you and listen to your opinions.

If anyone treats you in a manner that is less than your worth, you should be able to stand up courageously without fear.

When you have little self-respect, you will not have low self-esteem issues.

The moment you respect yourself, you will also be able to earn the respect of outsiders.

Respecting others essay

Respecting others is very important because it helps us build trust, safety, and confidence.

It would be best if you gave a basic level of respect to every human being.

Respect will bring order to society and make people live in harmony.

It is essential to respect people like parents, police officers, strangers, workmates, friends, and teachers because they are people you work with daily.

The following is a list of ways to demonstrate true respect for others or have little knowledge of respect.

Listening is a very important communication skill.

Being patient while the other individual is talking is respecting that person.

You may not always agree with what the person is saying, but the fact that you are listening to them shows that you have true respect.

Everyone has a superior being that they worship and believe in.

We all have a superior being that we have faith in and worship, and respecting everyone based on this is important.

This is because you do not know why that person has ascribed to a certain religion and not yours.

You will find so many people fighting because of religion as they think theirs is superior.

Most of these fights start from very pure conversations and end up being arguments that hurt people.

Do not force people into your religion because it can be considered a crime.

Having little respect for everyone’s faith is very important and should be able to bring harmony to our communities.

You can live with people from different backgrounds and cultures when you respect one another’s religion.

People in power

Respecting people who are in power is essential.

This includes your employer, leaders, teachers, and many other people.

If you are an employee of a certain organization, you must hold high respect because this is the core value that should be adhered to.

For students, you must respect your teachers and ensure that you do all the assignments that are given without fail.

Respecting property

Respecting other people’s property is very critical.

Respecting property means not damaging or taking something that is not yours.

But respecting property is just using your common sense.

It doesn’t matter the size of the person’s property, whether small or large; you must consider respecting them.

If you need something from someone, you must ask before taking the property.

It is also important that you take care of the environment around you. Do not litter anyhow in the environment. Take care of the environment, for example, by planting trees and flowers. Today’s international environment is facing lots of degradation.

Japanese culture teaches us to respect the environment because they believe that the earth is holy, such as the trees, grass, and animals.

Do not lean on the property that is not yours, for example, other people’s vehicles.

People working in an office do not steal the organization’s property. Do not take anything that you are not given without permission.

Get Help With Your Respect Essay Paper

Are you struggling with your respect essay paper? Look no further. Essay Freelance Writers is the industry leader in providing top-notch writing assistance. Our expert writers are ready to help you craft a compelling and insightful essay on respect. Whether you need guidance on defining respect, discussing its importance, or delving into personal reflections, we’ve got you covered. Place your order today by clicking the ORDER NOW button above. Let our professionals ensure your essay shines with clarity and depth, emphasizing the significance of respect in our lives.

Reflective Essay On Respect

500+ words respect essay, 700+ words respect essay, what is respect in an essay.

Respect in an essay signifies the acknowledgment and appreciation of the intrinsic worth of others, demonstrated through thoughtful language, consideration of differing viewpoints, and a genuine understanding of diverse perspectives.

What is the importance of respect?

The importance of respect lies in its ability to foster understanding, nurture empathy, and build harmonious relationships and communities, creating an inclusive and supportive environment where every individual feels valued and heard.

What is respect in 150 words?

Respect embodies the recognition and appreciation of each individual’s inherent value and dignity, irrespective of their background or beliefs. It goes beyond superficial politeness, delving into genuine empathy and understanding, fostering an environment where diverse perspectives are celebrated and differences are embraced. Practicing respect involves actively listening to others, valuing their contributions, and treating them with dignity and consideration. It serves as the bedrock of healthy relationships, promoting open communication and mutual trust while nurturing a culture of inclusivity and acceptance within communities.

What is respect 10 lines?

Respect is the recognition of every individual’s worth and dignity, fostering empathy and understanding. It involves treating others with consideration and kindness, irrespective of differences in opinions or backgrounds. Respect encourages open communication and builds trust in relationships, creating a supportive and harmonious environment. It is a fundamental principle in nurturing inclusivity and celebrating diversity within communities. By practicing respect, individuals show appreciation for others’ perspectives and experiences, promoting mutual admiration and support culture.

With a deep understanding of the student experience, I craft blog content that resonates with young learners. My articles offer practical advice and actionable strategies to help students achieve a healthy and successful academic life.

• Importance of Giving Back To The Community Essay
• Top 100 Wuthering Heights Essay Topics for Students
• Top 100 Humanity Essay Topics for Students

Most Popular Articles

Racism thesis statement example, how to rephrase a thesis statement, capstone project topic suggestions, how to write an abortion essay, should students wear school uniforms essay, list causal essay topics write, respect essay, signal words, great synonyms, informative speech examples, essay writing guide, introduction paragraph for an essay, argumentative essay writing, essay outline templates, write an autobiographical essay, personal narrative essay ideas, descriptive essay writing, how to write a reflective-essay, how to write a lab report abstract, how to write a grant proposal, point of view in an essay, debate topics for youth at church, theatre research paper topics, privacy overview.

Can Harvard Win Back America's Respect?

Harvard has had such a bad year that it has decided to shut up about politics.

Harvard has had a very bad year. It began last summer with the Supreme Court’s verdict in Students for Fair Admissions v. Harvard , which declared that the university’s admissions policies were unconstitutionally discriminatory—or in plain terms, racist. Then came October 7, when Hamas unilaterally broke a cease-fire to attack Israel, killing 1,200 and kidnapping some 250, with many of the horrific atrocities captured on camera. Harvard, along with many elite universities, issued public statements that revealed, to put it delicately, an absence of moral clarity. Then came the disaster of Claudine Gay’s testimony in Congress, followed by the humiliating exposé of her history of plagiarism, followed by her grudging resignation. 

More recently we have had the further humiliation of our interim president’s negotiations with the small pro-Palestinian encampments in Harvard Yard. While other college presidents have had the nerve to call in the police and clear out illegal encampments, our president chose a two-state solution and negotiated. He gave relatively little away, but it was enough to reward the protestors for their efforts, guaranteeing more of the same in the future. 

The undergraduate Administrative Board took the bold step of suspending the thirteen seniors involved in the protest pending further review of their cases, which meant they were unable to take their degrees in last week’s graduation ceremonies. However, on Monday of graduation week, a rump meeting of the Faculty of Arts and Sciences (only 15 percent of professors showed up, mostly activists) passed a motion (despite it being out of order) to allow the students to graduate. The faculty was overruled by the Corporation, Harvard’s senior governing board, in a surprising show of good sense. This did not prevent various forms of moral exhibitionism about the sainted Thirteen during the graduation ceremony itself, acerbically described in the conservative student paper, the Salient . 

This turbulence and humiliation has not played well in the outside world, particularly among Jewish alumni or the 79 percent of Americans (according to a recent Harvard Caps/Harris poll ) who support Israel over Hamas. Only Wednesday, Harvard graduate Senator John Fetterman, in a graduation speech at Yeshiva University, dramatically took off his Harvard hood (he has a degree from Harvard’s Kennedy School of Government), saying it wasn’t right for him to wear a symbol of Harvard given its “inability to stand up for the Jewish community after October 7.”

If the news coming out of Harvard is about its scientific and scholarly achievements and not about its political stances, public attitudes will change.

I am one of those ivory-tower professors you read about (the view from the ivory tower, by the way, is amazing !) and I’ve followed most of these events from afar, via the listserv commentaries of my colleagues on the Council for Academic Freedom . CAFH, as it is known for short, is a Harvard faculty group founded in 2023. We have discussed over the course of the year various ways the university might act to prevent a further slide into the abyss. In the fall, the discussions were mostly about how to limit or eliminate the influence of the DEI bureaucracy (at Harvard the expression is EDIB: Equity, Diversity, Inclusion, and Belonging), whether and how to prohibit diversity statements , how to stop the silencing of heterodox (i.e. non-woke) opinion, and how to introduce more viewpoint diversity. Much energy was expended on defining the scope and nature of academic freedom (my views are here ), and considering what principles the university should declare and how they should be enforced. 

This spring a frequent subject of discussion has been whether we should organize a university-wide faculty senate like Berkeley’s to fight back against the unaccountable power of administrators; what limits should be placed on activism; and how the university can recover its proper telos and maintain neutrality on issues of partisan politics. These discussions have borne some fruit. CAFH has some very impressive members, including a former president of Harvard (Larry Summers), many former deans and department heads, and we are in sympathetic contact with multiple members of the governing boards, the current interim president, and the new provost , whose appointment was one of the clearest signs of Harvard’s intention to reform itself. 

Pressure from CAFH, concerned alumni, and some elements within the Harvard administration led Interim President Garber in April to announce the formation of the Institutional Voice Working Group. According to the Harvard Gazette , an official publication (wags call it Harvard’s Pravda ), the group was tasked with “the question of whether and when Harvard as a University should speak on matters of social and political significance and who should be authorized to speak for the institution as a whole.” The group issued its report on Tuesday this week, and it was immediately accepted by the administration and endorsed by the Corporation as university policy. It is the clearest sign yet of the university’s intention to take more vigorous damage control measures and perhaps alter the ship’s direction entirely. Whether it will be enough to restore the immense respect Harvard once enjoyed with the public is, however, doubtful. 

The Institutional Voice statement is commendable in certain respects. Its premise is stated in the first sentence, “The purpose of the university is to pursue truth.” The pursuit of truth is the university’s one moral imperative, which it must defend to the general public. The pursuit of truth requires “open inquiry, debate, and the weighing of evidence.” So far so good. The statement shows a firm grasp of the obvious, and the obvious is ordinarily difficult for academics to get their heads around. Derek Bok, a former Harvard president, once wrote that the definition of a professor is “someone who thinks otherwise.” For the eight members of the committee to converge on the obvious is an achievement.

Defending truth means ensuring the conditions of free inquiry and if “outside forces” (read: Governor DeSantis) “seek to determine what students the university can admit, what subjects it can teach, or which research it supports,” the university must defend its autonomy. This principle is an excellent and necessary one for private universities, but less defensible for public ones (as I’ve argued here ). 

A president can, by precept and example, create an ethos among university administrators that public comment on partisan political issues is inappropriate.

The statement further argues that when the university makes a habit of issuing official statements that can be interpreted as politically partisan, it undermines its mission and makes those in the community who don’t agree feel alienated, even threatened. It should no longer issue such statements, and any persons who do so in the name of the university should be disavowed. Instead of issuing public statements in support of one group or another (read: Jews or Palestinian sympathizers) it should counsel unhappy students through its “pastoral arms in the different schools and residential houses to support affected community members. It must dedicate resources to training staff most directly in contact with affected community members.” Less official bombast, more therapy. 

Overall, the statement is a step in the right direction, but I doubt whether it will do much to change Harvard’s image as a politically partisan institution. Princeton has had for some years a policy of “institutional restraint” on expressions of partisan politics, but that did not stop various entities within the university from speaking in its name to condemn the Supreme Court for overturning Roe v. Wade two years ago. The partisan political atmosphere at Princeton made it impossible for the university to disavow them. Despite the existence of CAFH (which represents less than 5 percent of the professoriate at Harvard), there is little reason to expect that Harvard’s faculty would exercise any more “restraint.” 

In fact, it seems unlikely that either the Harvard faculty or its administration will engage with any project to depoliticize the university. (The number of persons in the Harvard administration has never been publicly acknowledged for obvious reasons, though the well-informed Ira Stoll estimates it at four times the number of faculty.) In part, this is a long-standing structural issue. As Bernard Bailyn explained many years ago in a brilliant and charming piece for the Harvard Magazine (“ Fixing the Turnips “), American universities, even Harvard, from the beginning were public institutions meant to serve civic purposes. Unlike Oxford and Cambridge, they have always been uncomfortable with the Aristotelian idea that there are some things worth learning for their own sakes, apart from any social benefit they might yield. This attitude often mystified British scholars who came to American universities and observed their highly instrumentalized attitude to learning. Bailyn quotes an article by Isaiah Berlin, who had lectured at Harvard in 1949 and found ludicrous the faculty’s bad conscience—their uneasy sense that their scholarly interests were frivolous in view of the sufferings of mankind.

A student or professor in this condition wonders whether it can be right for him to continue to absorb himself in the study of, let us say, the early Greek epic at Harvard, while the poor of south Boston go hungry and unshod, and negroes are denied fundamental rights. … With society in a state of misery or injustice [the scholar, the aspiring student, feels] his occupation is a luxury which it should not be able to afford; and from this flows the feeling that if only he can devote some—perhaps the greater part—of his time to some activity more obviously useful to society, work for a Government department, or journalism, or administration and organization of some kind, etc., he might still with this pay for the right to pursue his proper subject (now rapidly, in his own eyes, acquiring the status of a private hobby).

Given this history, American universities are always going to have a strong sense of their duty to the outside world. The ideal of institutional neutrality, or of ordering a university’s activities towards a purely academic telos, is ultimately foreign to the American tradition of higher education. Princeton’s motto is perfectly typical in this regard: “Princeton in the nation’s service and the service of humanity.” There is all too slippery a slope between the idea of service to the public and the preaching of one’s partisan political views. As Jonathan Haidt showed years ago in The Righteous Mind , individuals on the left of the political spectrum have difficulty recognizing views other than their own as morally legitimate. (The right does much better in this respect.) Most faculty don’t think of their views as political at all; they think of them as simply moral. So long as most college faculties keep recycling their leftish political monocultures, universities committed to public service are going to sound to the great American public like the research arm of the Democratic party. 

So what is to be done? Many people at Harvard still don’t care very much what persons in the outside world think, but after the experiences of this year, with large fall-offs in alumni giving and in the number of high school students applying for early admission, the more serious people here are ready to act. Given the likely hostility of most faculty and administrators to any project of depoliticization, the best hope of reform will have to come from the top. 

Fortunately, the president of Harvard since the time of Charles William Eliot in the nineteenth century has always wielded considerable institutional power and resources. These could be used to project a more favorable image of the university and win renewed respect. A determined president who resisted the temptations of collegiality has the power to transfer, say, resources from the administration (does the university really need sixty Title IX coordinators? Do we really need quite so many vice presidents?) to the teaching staff. He has the power to see that departments hire distinguished faculty of his choosing in fields that are far from politics. 

This used to be the job of our university president. I remember hearing Peter Brown, a famous Princeton historian of late antiquity, jokingly complaining that he could not come near Harvard without Derek Bok offering him a job. Derek Bok had a brain trust whose principal role was to search out distinguished faculty in all fields and bring them to Harvard. One opportunity cost of Harvard’s obsession with identity politics in recent years is that the search for excellent faculty has taken second place to hiring faculty with high intersectional scores. My experience of nearly forty years on the Harvard faculty has taught me that a department can always find some highly placed authority who will tell it that the faculty person it wants to hire is brilliant and doing ground-breaking work. Finding true excellence, however—finding the truly exceptional person whose achievements will make the best students want to study at Harvard—is an altogether more difficult task. But it has been done in the past and can be done again.

If a president and a few well-chosen deans know what excellence is, set real standards, and back the best candidates with ample funding, an institutional culture can quickly change. A president of Harvard also has the power to use the university’s extraordinary resources in public relations to foreground the work of its best scientists and scholars. He or she can make sure the world knows the wonderful things that are being done by our faculty and researchers. If the news coming out of Harvard is about its scientific and scholarly achievements and not about its political stances, public attitudes will change. Intemperate persons on the right who want to punish the university will have a harder time doing it if the country is more aware of the good things Harvard has been doing. A president can also, by precept and example, create an ethos among university administrators that public comment on partisan political issues is inappropriate. Such an ethos existed among administrators when I came to Harvard in 1985 and it should be possible to restore it. The university has traditions of science and scholarship unequaled by any university in the world and, under the right leadership, the country will come to value the university’s achievements again, and for the right reasons. 

Essay The World We Have Lost James Hankins

Essay America’s Transfer State John O. McGinnis

Essay The Art of Remembrance Titus Techera

Essay An Entitlement Wake-Up Call Thomas Savidge

Home — Essay Samples — Sociology — Cultural Identity — Cultural Appropriation: Respect vs. Exploitation

Cultural Appropriation: Respect Vs. Exploitation

• Categories: Cultural Appropriation Cultural Identity

About this sample

Words: 791 |

Published: Jun 6, 2024

Words: 791 | Pages: 2 | 4 min read

Table of contents

The thin line between appreciation and appropriation, commercial exploitation and power dynamics, art and intellectual property, navigating the waters of cultural exchange.

Cite this Essay

Let us write you an essay from scratch

• 450+ experts on 30 subjects ready to help
• Custom essay delivered in as few as 3 hours

Get high-quality help

Verified writer

• Expert in: Sociology

+ 120 experts online

By clicking “Check Writers’ Offers”, you agree to our terms of service and privacy policy . We’ll occasionally send you promo and account related email

No need to pay just yet!

Related Essays

3 pages / 1536 words

8 pages / 3469 words

1 pages / 639 words

4 pages / 1750 words

Remember! This is just a sample.

You can get your custom paper by one of our expert writers.

121 writers online

Still can’t find what you need?

Browse our vast selection of original essay samples, each expertly formatted and styled

Related Essays on Cultural Identity

One of the most exciting aspects of studying literature is the ability to delve into the complexities of different cultures and identities. Through examining works of literature by authors from a diverse range of s, such as [...]

The debate between Afrocentrism and Eurocentrism has been at the forefront of discussions surrounding cultural identity, history, and representation. These two ideologies represent contrasting lenses through which individuals [...]

Bamberg, M. (2010). Who am I? Narration and its contribution to self and identity. Theory Psychology, 21(1), 3-24. Coolican, H. (2013). Research methods and statistics in psychology (5th ed.). Abingdon, United Kingdom: [...]

Culture plays a significant role in shaping an individual's worldview, opinions, behaviors, and daily activities. With advancements in technology and increased opportunities for travel, people now have the ability to interact [...]

In our country today, we recognize the importance of preserving culture, which will be discussed in this essay. As we are a nation of diverse cultures, our society is a beautiful blend of African American, Asian [...]

In her introspective work, "Split at the Root: An Essay on Jewish Identity," Adrienne Rich delves into the intricate layers of her cultural heritage, navigating the complex interplay between past memories and present selfhood. [...]

Related Topics

By clicking “Send”, you agree to our Terms of service and Privacy statement . We will occasionally send you account related emails.

Where do you want us to send this sample?

By clicking “Continue”, you agree to our terms of service and privacy policy.

Be careful. This essay is not unique

This essay was donated by a student and is likely to have been used and submitted before

Download this Sample

Free samples may contain mistakes and not unique parts

Sorry, we could not paraphrase this essay. Our professional writers can rewrite it and get you a unique paper.

Please check your inbox.

We can write you a custom essay that will follow your exact instructions and meet the deadlines. Let's fix your grades together!

Get Your Personalized Essay in 3 Hours or Less!

We use cookies to personalyze your web-site experience. By continuing we’ll assume you board with our cookie policy .

• Instructions Followed To The Letter
• Deadlines Met At Every Stage
• Unique And Plagiarism Free