In Chapter 7, “Dignity, Self-Respect, and Bloodless Invasions”, Saba Bazargan-Forward asks How much violence can we impose on those attempting to politically subjugate us? According to Bazargan-Forward, “reductive individualism” answers this question by determining how much violence one can impose on an individual wrongly attempting to prevent one from political participation. Some have argued that the amount of violence one can permissibly impose in such situations is decidedly sub-lethal. Accordingly, this counterintuitive response has cast doubt on the reductive individualist project. (...) Bazargan-Forward argues, however, that political subjugation involves an institutionally embodied form of disrespect that has been altogether missed. A proper appreciation of this sort of disrespect, he contends, morally permits much greater defensive violence against those attempting to politically subjugate us or others. (shrink)

As a part of a research project on Dignity and Older Europeans Programme) I explore in this paper a set of notions of human dignity. The general concept of dignity is introduced and characterized as a position on a value scale and it is further specified through its relations to the notions of right, respect and self-respect. I present four kinds of dignity and spell out their differences: the dignity of merit, the dignity of moral or existential stature, the dignity (...) of identity and the universal human dignity. Menschenwürde pertains to all human beings to the same extent and cannot be lost as long as the persons exist. The dignity of merit depends on social rank and position. There are many species of this kind of dignity and it is very unevenly distributed among human beings. The dignity of merit exists in degrees and it can come and go. The dignity of moral stature is the result of the moral deeds of the subject; likewise it can be reduced or lost through his or her immoral deeds. This kind of dignity is tied to the idea of a dignified character and of dignity as a virtue. The dignity of moral stature is a dignity of degree and it is also unevenly distributed. The dignity of identity is tied to the integrity of the subject's body and mind, and in many instances, although not always, also dependent on the subject's self-image. This dignity can come and go as a result of the deeds of fellow human beings and also as a result of changes in the subject's body and mind. (shrink)

The philosophy of “ human dignity” remains a young, piecemeal endeavor with only a small, dedicated literature. And what dedicated literature exists makes for a rather slapdash mix of substantive and formal metatheory. Worse, ironically we seem compelled to treat this existing theory both charitably and casually. For how can we definitively assess any of it? Existing suggestions about the general features of dignity are necessarily contentious in virtue of being more or less blissfully uncritical of themselves. Because none of (...) the suggested features are conscientiously situated in their own right, their justification is taken to rest solely on whether each is borne out by some substantive account. But absent the sort of second-order considerations that would make for a proper metatheory, what can we do with their substantive suggestions? Of course, the concept of dignity has other forums. It figures prominently into insular analyses of either Kantian or Biblical ethics, and, to various degrees, an array of subsidiary fields of practical philosophy including human rights, bioethics, law, theories of respect, race theory, Judaic studies, feminism, care ethics, war, technology, and political philosophy. Each of these areas has an established literature. Each contributes interesting observations to the nature of dignity. But, again, ultimately, without a proper metatheory, it is unclear what to do with any of them. My goal is to remedy this, or at least reverse the trend. In doing so I will have in view one particular subfield, namely, the ever-pressing subject of human rights. (shrink)

Umesh Bagade’s historic critique of the caste blindness of the Subaltern Studies project retraces its emergence as a criticism of the Nationalist and Marxist schools of Indian history. He shows how the subaltern historians borrowed Antonio Gramsci’s concept of “subaltern” in order to retain a broadly Marxist framework without “class” but discarded the crucial Gramscian emphasis on oppression and economic exploitation. They grievously misread, confused, or omitted caste as a “system” when they constructed their model of the subaltern as subordinate (...) but autonomous. The caste system functioned as a graded inequality with close links to patriarchy in which the lower castes were oppressed, exploited, and subordinated rather than autonomous. A homogenized “subaltern” status thus lumped the oppressed lower-caste peasants and the tribal peasantry with upper-caste peasantry. It was not acknowledged that the “solidarity” that expanded the base of subaltern revolt was achieved through coercion of the lower castes and women. The subaltern cultural “consciousness” of caste Panchayats, which was central to the project’s epistemology, was governed by Brahmanical religion and culture. The kinship relations that comprised peasant solidarities were built on endogamous caste practices. Predictably, the Subaltern Studies project found a close affinity with postmodernism and eschewed the question of emancipatory politics. The project therefore excluded anticaste mobilizations from the purview of “subaltern revolts” and simultaneously rejected the need for a comprehensive historical interpretation in which the caste system and patriarchy could be analyzed and opposed. In exposing the biases and lacunae of subaltern historiography, Bagade provides a clinical observation of history with an eye on history’s ability to influence reality. He shows the path that was not taken, which anticaste scholarship is now forging. (shrink)

Journal of Social Philosophy, Volume 53, Issue 2, Page 255-272, Summer 2022.

In this article I provide an analysis of some salient concepts of dignity. The text is a development of a work which was initiated in the year 2000 in the research programme Dignity and Older Europeans supported by the European Union. The programme was both theoretical and empirical. The empirical part, which was the most comprehensive, consisted of focus-group interviews with health care and social care personnel, elderly persons within health care or social care, and representatives from the general public. (...) The interviews concerned the care of the elderly and attitudes towards the elderly. Some questions concerned how the interviewees conceived the concept of dignity and what they meant by behaviour respectful of dignity in the care of the elderly. Altogether around 1000 focus-group interviews were conducted in seven of the countries involved. The theoretical part of the programme consisted of an analysis of the concepts of dignity based on studies of dictionary entries in six languages as well as previous philosophical analyses of the concept. In the theoretical part of the study there emerged four different concepts of dignity: dignity of merit, dignity of moral standing, dignity of identity and human dignity. Characterizations of these concepts have been presented and developed in several publications, for example Nordenfelt and. In the present article this analysis is taken a step further. I take as a starting point some previous studies, including Schroeder, Sulmasy and my earlier ones, and propose an improvement and clarification of my earlier classification of dignities. At the same time I enlarge the analysis to concern worths in general and how these are attached to entities in general, not just human beings. The four kinds of dignities which I now propose are called: attributed dignity, dignity of inflorescence, dignity of identity and human dignity. (shrink)

The goal of this paper is to sketch and defend a novel conception of dignity. I begin by offering three desiderata that a theory of dignity should be able to satisfy: it should be able to explain why all human beings are owed respect, and what kind of respect we are owed; it should be able to explain how acts such as torture damage dignity, and what kinds of harms this brings about; and finally, it should be able to explain (...) why dignity is held to a higher degree by certain individuals. After demonstrating that the dominant, Kantian-inspired conception of dignity cannot fulfill these desiderata, I develop a novel conception of dignity that centers around the role of normative standards. Dignity, on this conception, involves being subject to, and then upholding, relevant normative standards; to violate someone’s dignity is to prevent them from upholding those standards. Importantly, these standards can have either a subjective or a communal source, which in turn explains both the agential and social harms that accompany dignity violations. I then draw on the idea of social dignity to explain human dignity. Unlike the dominant philosophical conception, I take human dignity to be a status that is conferred, rather than a status that is inherent. (shrink)

The main purpose of this paper is to clarify some senses of dignity that are particularly relevant for the treatment and care of the elderly. I make a distinction between two quite different ideas of dignity, on the one hand the basic kind of dignity possessed by every human being, and on the other hand the dignity which is the result of a person's merits, whether these be inherited or achieved. Common to both these ideas is that having a dignity (...) entails having a set of rights, in the case of basic dignity the set of rights which we call human rights, the rights which the United Nations, among others, has tried to determine. The dignities of merit also provide some rights, although normally rights with limited scope covering, for instance, a professional area. This observation gives my preliminary answer to the fundamental question of what distinguishes dignity from other high values that could be attached to humans. I discuss further a kind of value that might be mistaken for a kind of dignity, viz. what I call public status. This status is to be distinguished from social status (the status of e.g. kings, governors, and officials) that I take to be a proper dignity of merit. The public status is the status gained solely via public perception and not directly via any merits on the part of the dignified. Finally, I turn to the topic of the dignity of the elderly and try to determine whether there is some dignity peculiar to the elderly, and which is over and above the basicMenschenwrde. My two preliminary proposals are the following: the elderly have a dignity of wisdom and they have a highly general dignity of merit, which results from their life-long efforts and achievements, and for this they deserve our gratitude. (shrink)

I respond to Lennart Nordenfelt's analysis of dignity by questioning his attempt to establish an objective standard by which dignity can be determined. I approach this by considering the way in which claims to dignity may be contested and defended. This leads, in the cases of dignity of merit and dignity of moral status, to an apparent relativism. This relativism is checked by further consideration of dignity of identity, and in particular by consideration of the nature of the processes that (...) serve to humiliate people. It is suggested that acts of humiliation attack certain competences that human beings develop as embodied, social beings. Menschenwürde may then be articulated as an account of human nature, in terms of the human potential to develop a series of core competences. This account of human nature aspires to universality, and as such offers an objective ground to dignity. This paper is a product of the research project on Dignity and Older Europeans Programme, Contract No QLG6, 2001, 00888). (shrink)

Abstract: This paper examines the claim that agents' self-respect depends on receiving appropriate respect from others. It concentrates on a particular version of the claim defended by Avishai Margalit. The paper argues that Margalit's arguments fail to explain why the rival stoic view, that agents ultimately retain responsibility for their own self-respect, is incorrect.

Human dignity is grounded in basic human attributes such as life and self-respect. When people cannot stand up for themselves they may lose their dignity towards themselves and others. The aim of this study was to elucidate if dignity remains intact for family members during care procedures in a children’s hospital. A qualitative approach was adopted, using open non-participation observation. The findings indicate that dignity remains intact in family-centred care where all concerned parties encourage each other in a collaborative relationship. (...) Dignity is shattered when practitioners care from their own perspective without seeing the individual in front of them. When there is a break in care, family members can restore their dignity because the interruption helps them to master their emotions. Family members’ dignity is shattered and remains damaged when they are emotionally overwhelmed; they surrender themselves to practitioners’ care, losing their self-esteem and self-respect. (shrink)

Why should all human beings have certain rights simply by virtue of being human? One justification is an appeal to religious authority. However, in increasingly secular societies this approach has its limits. An alternative answer is that human rights are justified through human dignity. This paper argues that human rights and human dignity are better separated for three reasons. First, the justification paradox: the concept of human dignity does not solve the justification problem for human rights but rather aggravates it (...) in secular societies. Second, the Kantian cul-de-sac: if human rights were based on Kant’s concept of dignity rather than theist grounds, such rights would lose their universal validity. Third, hazard by association: human dignity is nowadays more controversial than the concept of human rights, especially given unresolved tensions between aspirational dignity and inviolable dignity. In conclusion, proponents of universal human rights will fare better with alternative frameworks to justify human rights rather than relying on the concept of dignity. (shrink)

The article examines whether state officials may shoot down a hijacked airplane which carries uninvolved passengers, if it is known that the plane will be used against the lives of other human beings. In its first sections, it explains the German Federal Constitutional Court’s verdict against such a permission, and it scrutinizes the crucial arguments in this ruling. The author then extends the discussion beyond the path taken by the court. She examines the defensive claims of passengers aboard the plane (...) and the protective claims of potential victims who are present at the hijackers’ target zone. In contrast to the German Federal Constitutional Court, she concludes that state officials must take the claims of both groups of potential victims equally serious, and that such conditions allow applying a consequentialist calculus because it is the only way out of a genuine dilemma. (shrink)

Philosophers and bioethicists are typically sceptical about invocations of dignity in ethical debates. Many believe that dignity is essentially devoid of meaning: either a mere rhetorical gesture used in the absence of good argument or a faddish term for existing values like autonomy and respect. On the other hand, the patient experience of dignity is a substantial area of research in healthcare fields like nursing and palliative care. In this paper, it is argued that philosophers have much to learn from (...) the concrete patient experiences described in healthcare literature. Dignity is conferred on people when they are treated as having equal status, something the sick and frail are often denied in healthcare settings. The importance of equal status as a unique value has been forcefully argued and widely recognised in political philosophy in the last 15 years. This paper brings medical ethics up to date with philosophical discussion about the value of equal status by developing an equal status conception of dignity. (shrink)

Sometimes victims cannot defend themselves against the threat posed to them, but they can nevertheless harm or even kill their aggressors. Since they cannot defend themselves, it is unclear how such harming can be justified under the title of self-defense. According to the “Honor Solution,” by violently resisting their aggressors, victims do (partially) defend themselves because they protect their honor. Blake Hereth recently argued that this solution is incompatible with the feminist commitment that sexual assault victims ought not to be (...) shamed or dishonored. The purpose of my paper is to reject Hereth's criticism and defend the Honor Solution. (shrink)

The purpose of this article is to discuss the criminalization of conduct based on human dignity arguments. It proposes a modest version of integrating human dignity into discussions about criminalization. After a critical examination of both the notion of “human dignity as an objective value” and the assumption that the meaning of human dignity can be explained by referring to Kant’s moral philosophy, human dignity violations are characterized as severe humiliations.

ABSTRACTHumiliation lacks an empirically derived definition, sometimes simply being equated with shame. We approached the conceptualisation of humiliation from a prototype perspective, identifying 61 features of humiliation, some of which are more central to humiliation than others. Prototypical humiliation involved feeling powerless, small, and inferior in a situation in which one was brought down and in which an audience was present, leading the person to appraise the situation as unfair and resulting in a mix of emotions, most notably disappointment, anger, (...) and shame. Some of the features overlapped with those of shame whereas other features overlapped with those of anger. Which specific features are present may determine whether the humiliation experience becomes more shame- or anger-like. (shrink)

Human dignity is one of the key concepts of our ethical evaluations, in politics, in biomedicine, as well as in everyday life. In moral philosophy, however, human dignity is a source of intractable trouble. It has a number of characteristic features which apparently do not fit into one coherent ethical concept. Hence, philosophers tend to ignore or circumvent the concept. There is hope for a philosophically attractive conception of human dignity, however, given that one takes three crucial turns. The negative (...) turn: to start the inquiry with violations of human dignity. The inductive turn: to consider the whole range of applications of the concept of human dignity in different areas of ethics. And finally, the historical turn: to take into account the historical bonds between human dignity and traditional conceptions of dignity. Taken together they point in the direction of an understanding of human dignity as universal nobility. (shrink)

A difficult question in the philosophy of sport concerns how winning athletes should perform in uneven contests in which victory has been secured well before the competition is over. Nicholas Dixon, the protagonist in the ongoing debate, argues against critics who urge following an 'anti-blowout' thesis that there is nothing intrinsically wrong with running up the score. We engage this debate, providing much needed distinctions, and draw on Aristotelian resources to explore a framework by which to understand competing claims found (...) within the literature. (shrink)

The purpose of this article is to discuss whether a person can be discriminated against by means of an action intended to benefit him or her. The discussion is triggered by a recent court decision according to which women may be entitled to compensation for a policy that made them better off in some respect because of its assumed effect on the perpetuation of harmful stereotypes about women. I reject this view, arguing that such effects are neither necessary nor sufficient (...) for an act to be discriminatory. If people stand to directly benefit from some act, they cannot claim discrimination on the basis of such benefit. (shrink)

The paper is a preliminary examination of the origin and role of psychological perception or “feeling” of dignity in human beings. Following Ayala's naturalistic account of morality, a sense of emotional dignity is seen as an outcome of processes of natural selection, cultural evolution, and above all a need for social inclusion. It is suggested that the existence of emotional dignity as part of a human species-related continuum provides an explanation of why we treat those in a persistent vegetative state, (...) the severely and hopelessly mentally impaired, the senile demented, cadavers and archaeological remains with dignity and respect. For older Europeans, dissonance between physical and mental abilities, unfamiliarity with social and cultural changes and relative proximity to death may influence their emotional dignity and hence vulnerability. (shrink)

Human rights stem from community values; therefore, even today they may develop only on the basis of the values of a particular community. When the interests of a society change, new threats to the same value originate. A constant scientific dialogue is necessary in order to neutralise these threats effectively. The current socio-cultural context reveals the problems related to the legal protection of human dignity through a contraposition of instrumental and teleological attitude towards the human dignity. The article discusses ideological (...) provisions theological ideas of Judaism, Christianity, natural rights, especially the provisions of the Stoa, and the concept of I. Kant which became the grounds for declaring every person to be equally respectable and for recognising every person as a subject of law. This enabled people to create individual social value under the conditions of dignified existence. The author also discusses the extent to which the ideological excursus allows filling in the gaps of legal protection and serving the present universal consent on the common value human dignity. (shrink)