European Journal of Philosophy, Volume 29, Issue 3, Page 646-663, September 2021.

It has become common, following Stephen Darwall’s “Two Kinds of Respect” (1977), to distinguish between “appraisal respect” and “recognition respect.” I propose, rather, to distinguish between hierarchical and egalitarian respect. The way the two meanings interact and the way they either support or contrast with each other have yet to be made clear. The meanings gathered under the broad rubric of respect can be highlighted by a genealogy that convincingly shows that the hierarchical notion is fundamental and that the definition (...) of an egalitarian meaning is a decisive shift made mainly by the Enlightenment movement, particularly by Kant. Furthermore, the notion of respect is currently being extended beyond persons—to animals, other living beings, and the environment. I argue that we can justifiably do so on the basis of the interaction between the hierarchical and egalitarian notions of respect. (shrink)

_ Source: _Volume 13, Issue 6, pp 720 - 738 I argue that under the right conditions young dependent children owe their parents gratitude for the care they receive from them and further that parents have an obligation to motivate their children to be grateful in appropriate circumstances. Gratitude is appropriate even though parents have a duty to care for their children but it is only warranted when parents act both benevolently and with respect for their children’s partial autonomy. Moreover, (...) gratitude is uncalled for until children can recognize that they have received a benefit provided benevolently and respectfully. Gratitude is not appropriate if a benefit was provided in a context of abuse or if the beneficiary has reason for moral disapproval of the provision of the benefit. I distinguish gratitude from indebtedness and discuss important benefits associated with gratitude between parents and children for both parties. (shrink)

This article argues that immoralists do not fully enjoy autonomous agency because they are not capable of engaging in the proper form of practical reflection, which requires relating to others as having equal standing. An adequate diagnosis of the immoralist’s failure of agential authority requires a relational account of reflexivity and autonomy. This account has the distinctive merit of identifying the cost of disregarding moral obligations and of showing how immoralists may become susceptible to practical reason. The compelling quality of (...) reason should not be represented as the capacity to force them to abide by morality on pain of incoherence. Rather, its authority (and objectivity) is shown when it presents them with the prospect of a transition that makes sense for them to undertake. (shrink)

Recent discussion on the ethics of killer robots has focused on the supposed lack of respect their deployment would show to combatants targeted, thereby causing their undignified deaths. I present two rebuttals of this argument. The weak rebuttal maintains that while deploying killer robots is an affront to the dignity of combatants, their use should nevertheless be thought of as a pro tanto wrong, making deployment permissible if the affront is outweighed by some right-making feature. This rebuttal is, however, vulnerable (...) to the charge that killer robots would cause unnecessary suffering. The strong rebuttal, in contrast, argues that the use of killer robots would not disrespect the dignity of combatants, for reasons discussed. I also argue that, irrespective of whether killer robots disrespect the dignity of combatants, they would not necessarily bring about their undignified deaths: for one can maintain dignity in the face of indignity. (shrink)

Although it does not appear on many traditional lists of the virtues, respect for human dignity is an important virtue in its own right that is characterized as much by emotions as by other mental states and actions. The virtue of respect for human dignity essentially involves the dispositions to feel the emotion of respect for the dignity of others and an emotional sense of one’s own dignity. As exemplified by Nelson Mandela, this virtue also involves a keen perceptual sensitivity (...) to humiliating and degrading treatment, along with dispositions to protest, correct, and prevent such treatment. The person with the virtue of respect for human dignity also will be disposed to feel indignation toward willful violations of human dignity, compassion for those whose dignity is violated, and various positive emotions in response to victories for human dignity. Although this virtue closely resembles other, more widely recognized, virtues, such as justice and love, it nevertheless is appropriate to treat respect for human dignity as a distinct virtue, as well as an emotion. (shrink)

Should officeholders be held individually responsible for submitting to systemically corrupt institutional practices? We draw a structural analogy between individual action under coercive threat and individual participation in systemic corruption, and we argue that officeholders who submit to corrupt institutional practices are not excused by the existence of a systemic coercive threat. Even when they have good personal reasons to accept the threat, they remain individually morally assessable and, in the circumstances, they are also individually blameworthy for actions performed in (...) their institutional capacity. (shrink)

A central debate in the philosophy of love is whether people can love one another for good reasons. Reasons for love seem to help us sympathetically understand and evaluate love or even count as loving at all. But it can seem that if reasons for love existed, they could require forms of love that are presumably illicit. It might seem that only some form of wishful thinking would lead us to believe reasons for love could never do this. However, if (...) we focus on why reasons for love as such motivate us to love, we find evidence that reasons for love as such do not require or even justify it: all they do is favor it. This result is fine, however, since love never stands in need of justification. We would think otherwise only if we somehow conflate reasons and justifications, or value and permissibility. We must give up such background assumptions if we are to appreciate reasons for love. (shrink)

From the late-1990s onwards, anti-social behaviour has been high on the political agenda in Britain. This chapter draws on philosophical, criminological and other writings to unpick some influences of aesthetic taste on what is perceived to be anti-social. The meaning and subjectivity of aesthetic judgment are considered, with examples given that may lead to censure and ‘banishment’ – such as wearing a hoodie, writing the wrong sort of graffiti or being visibly homeless. Due to its influence on British policy, Wilson (...) and Kelling’s (1982) ‘broken windows’ is given particular attention and, in line with Ferrell (2006), is seen as an aesthetic theory that makes various assumptions as to what – or who – act as signals of urban decay. The chapter considers whether it is ever right to censure aesthetic taste and simply banish the unsightly. Instead, it is suggested that respect for difference could alternatively be promoted. (shrink)

There is surprisingly little attention in Information Technology ethics to respect for persons, either as an ethical issue or as a core value of IT ethics or as a conceptual tool for discussing ethical issues of IT. In this, IT ethics is very different from another field of applied ethics, bioethics, where respect is a core value and conceptual tool. This paper argues that there is value in thinking about ethical issues related to information technologies, especially, though not exclusively, issues (...) concerning identity and identity management, explicitly in terms of respect for persons understood as a core value of IT ethics. After explicating respect for persons, the paper identifies a number of ways in which putting the concept of respect for persons explicitly at the center of both IT practice and IT ethics could be valuable, then examines some of the implicit and problematic assumptions about persons, their identities, and respect that are built into the design, implementation, and use of information technologies and are taken for granted in discussions in IT ethics. The discussion concludes by asking how better conceptions of respect for persons might be better employed in IT contexts or brought better to bear on specific issues concerning identity in IT contexts. (shrink)

I argue that Christine Korsgaard's Kantian constructivism cannot accommodate our obligations to others. Because she holds that all of our obligations are grounded in our obligating ourselves, she is committed to the view that our obligations to others are grounded in corresponding obligations to ourselves. Yet this conclusion is objectionable on substantive moral grounds. The problem is that she embraces an egocentric conception of authority, on which we originally have the authority to obligate ourselves whereas others only have the authority (...) to obligate us because we grant it to them. The solution is to adopt a more thoroughly social conception of authority and autonomy. (shrink)

G. A. Cohen and J. Raz object that Constructivism is incoherent because it crucially deploys unconstructed elements in the structure of justification. This paper offers a response on behalf of constructivism, by reassessing the role of such unconstructed elements. First, it argues that a shared conception of rational agency works as a starting point for the justification, but it does not play a foundational role. Second, it accounts for the unconstructed norms that constrains the activity of construction as constitutive norms. (...) Finally, on this basis, it draws a contrast between constructivist and foundational methods of ethics, such as deontology and teleology. (shrink)