Results for 'respect'

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  1.  29
    Respect for Nature: A Theory of Environmental Ethics.Paul W. Taylor - 1986
    What rational justification is there for conceiving of all living things as possessing inherent worth? In Respect for Nature, Paul Taylor draws on biology, moral philosophy, and environmental science to defend a biocentric environmental ethic in which all life has value. Without making claims for the moral rights of plants and animals, he offers a reasoned alternative to the prevailing anthropocentric view--that the natural environment and its wildlife are valued only as objects for human use or enjoyment. Respect (...)
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  2. Paternalism, Respect and the Will.Daniel Groll - 2012 - Ethics 122 (4):692-720.
    In general, we think that when it comes to the good of another, we respect that person’s will by acting in accordance with what he wills because he wills it. I argue that this is not necessarily true. When it comes to the good of another person, it is possible to disrespect that person’s will while acting in accordance with what he wills because he wills it. Seeing how this is so, I argue, enables us to clarify the distinct (...)
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  3. Respect and the reality of apparent reasons.Kurt L. Sylvan - 2021 - Philosophical Studies 178 (10):3129-3156.
    Rationality requires us to respond to apparent normative reasons. Given the independence of appearance and reality, why think that apparent normative reasons necessarily provide real normative reasons? And if they do not, why think that mistakes of rationality are necessarily real mistakes? This paper gives a novel answer to these questions. I argue first that in the moral domain, there are objective duties of respect that we violate whenever we do what appears to violate our first-order duties. The existence (...)
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  4.  76
    Respect.Robin S. Dillon - 2018 - Stanford Encyclopedia of Philosophy.
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  5. Respect, Pluralism, and Justice: Kantian Perspectives.Thomas E. Hill - 2000 - Oxford University Press.
    Respect, Pluralism, and Justice is a series of essays which sketches a broadly Kantian framework for moral deliberation, and then uses it to address important social and political issues. Hill shows how Kantian theory can be developed to deal with questions about cultural diversity, punishment, political violence, responsibility for the consequences of wrongdoing, and state coercion in a pluralistic society.
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  6. Value, Respect, and Attachment.Joseph Raz - 2001 - Cambridge University Press.
    The book is a contribution to the study of values, as they affect both our personal and our public life. It defends the view that values are necessarily universal, on the ground that that is a condition of their intelligibility. It does, however, reject most common conceptions of universality, like those embodied in the writings on human rights. It aims to reconcile the universality of value with the social dependence of value and the centrality to our life of deep attachments (...)
     
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  7. Respect and the Basis of Equality.Ian Carter - 2011 - Ethics 121 (3):538-571.
    In what sense are persons equal, such that it is appropriate to treat them as equals? This difficult question has been strangely neglected by political philosophers. A plausible answer can be found by adopting a particular interpretation of the idea of respect. Central to this interpretation is the thought that in order to respect persons we need to treat them as ‘opaque', paying attention only to their outward features as agents. This proposed basis of equality has important implications (...)
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  8. Respect for the Moral Law: The Emotional Side of Reason.Janelle DeWitt - 2014 - Philosophy 89 (1):31-62.
    Respect, as Kant describes it, has a duality of nature that seems to embody a contradiction – i.e., it is both a moral motive and a feeling, where these are thought to be mutually exclusive. Most solutions involve eliminating one of the two natures, but unfortunately, this also destroys what is unique about respect. So instead, I question the non-cognitive theory of emotion giving rise to the contradiction. In its place, I develop the cognitive theory implicit in Kant's (...)
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  9. Two Kinds of Respect.Stephen Darwall - 1977 - Ethics 88 (1):36-49.
    S. 39: "My project in this paper is to develop the initial distinction which I have drawn between recognition and appraisal respect into a more detailed and specific account of each. These accounts will not merely be of intrinsic interest. Ultimately I will use them to illuminate the puzzles with which this paper began and to understand the idea of self-respect." 42 " Thus, insofar as respect within such a pursuit will depend on an appraisal of the (...)
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  10. Respecting All the Evidence.Paulina Sliwa & Sophie Horowitz - 2015 - Philosophical Studies 172 (11):2835-2858.
    Plausibly, you should believe what your total evidence supports. But cases of misleading higher-order evidence—evidence about what your evidence supports—present a challenge to this thought. In such cases, taking both first-order and higher-order evidence at face value leads to a seemingly irrational incoherence between one’s first-order and higher-order attitudes: you will believe P, but also believe that your evidence doesn’t support P. To avoid sanctioning tension between epistemic levels, some authors have abandoned the thought that both first-order and higher-order evidence (...)
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  11. Fairness, Respect and the Egalitarian Ethos Revisited.Jonathan Wolff - 2010 - The Journal of Ethics 14 (3-4):335-350.
    This paper reconsiders some themes and arguments from my earlier paper “Fairness, Respect and the Egalitarian Ethos.” That work is often considered to be part of a cluster of papers attacking “luck egalitarianism” on the grounds that insisting on luck egalitarianism's standards of fairness undermines relations of mutual respect among citizens. While this is an accurate reading, the earlier paper did not make its motivations clear, and the current paper attempts to explain the reasons that led me to (...)
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  12.  31
    Concern, Respect, and Cooperation.Garrett Cullity - 2018 - Oxford: Oxford University Press.
    Three things often recognized as central to morality are concern for others’ welfare, respect for their self-expression, and cooperation in worthwhile collective activity. When philosophers have proposed theories of the substance of morality, they have typically looked to one of these three sources to provide a single, fundamental principle of morality – or they have tried to formulate a master-principle for morality that combines these three ideas in some way. This book views them instead as three independently important foundations (...)
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  13. Morally Respectful Listening and its Epistemic Consequences.Galen Barry - 2020 - Southern Journal of Philosophy 58 (1):52-76.
    What does it mean to listen to someone respectfully, that is, insofar as they are due recognition respect? This paper addresses that question and gives the following answer: it is to listen in such a way that you are open to being surprised. A specific interpretation of this openness to surprise is then defended.
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  14. Respect and Care: Toward Moral Integration.Robin S. Dillon - 1992 - Canadian Journal of Philosophy 22 (1):105 - 132.
    In her provocative discussion of the challenge posed to the traditional impartialist, justice-focused conception of morality by the new-wave care perspective in ethics, Annette Baier calls for ‘a “marriage” of the old male and newly articulated female... moral wisdom,’ to produce a new ‘cooperative’ moral theory that ‘harmonize[s] justice and care.’ I want in this paper to play matchmaker, proposing one possible conjugal bonding: a union of two apparently dissimilar modes of what Nel Noddings calls ‘meeting the other morally,’ a (...)
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  15. Respecting the Evidence.Richard Feldman - 2005 - Philosophical Perspectives 19 (1):95–119.
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  16.  46
    Environmental Respect: Ethics or Simply Business? A Study in the Small and Medium Enterprise (Sme) Context. [REVIEW]Jesús Cambra-Fierro, Susan Hart & Yolanda Polo-Redondo - 2008 - Journal of Business Ethics 82 (3):645 - 656.
    In recent years there have been ever-growing concerns regarding environmental decline, causing some companies to focus on the implementation of environmentally friendly supply, production and distribution systems. Such concern may stem either from the set of beliefs and values of the company’s management or from certain pressure exerted by the market – consumers and institutions – in the belief that an environmentally respectful management policy will contribute to the transmission of a positive image of the company and its products. Sometimes, (...)
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  17. Fairness, Respect, and the Egalitarian Ethos.Jonathan Wolff - 1998 - Philosophy and Public Affairs 27 (2):97-122.
  18. Respect for What?Kalle Grill - 2015 - Social Theory and Practice 41 (4):692-715.
    As liberals, we would like each person to direct her own life in accordance with her will. However, because of the complexities of the human mind, it is very often not clear what a person wills. She may choose one thing though she prefers another, while having false beliefs the correction of which would cause her to prefer some third thing. I propose, against this background, that to respect a person’s will or self-direction is to respect both her (...)
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  19.  75
    Respect for Subjects in the Ethics of Causal and Interpretive Social Explanation.Michael L. Frazer - forthcoming - American Political Science Review.
    Rival causal and interpretive approaches to explaining social phenomena have important ethical differences. While human actions can be explained as a result of causal mechanisms, as a meaningful choice based on reasons, or as some combination of the two, it is morally important that social scientists respect others by recognizing them as persons. Interpretive explanations directly respect their subjects in this way, while purely causal explanations do not. Yet although causal explanations are not themselves expressions of respect, (...)
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  20.  56
    Respect for Cultural Diversity in Bioethics is an Ethical Imperative.Subrata Chattopadhyay & Raymond De Vries - 2013 - Medicine, Health Care and Philosophy 16 (4):639-645.
    The field of bioethics continues to struggle with the problem of cultural diversity: can universal principles guide ethical decision making, regardless of the culture in which those decisions take place? Or should bioethical principles be derived from the moral traditions of local cultures? Ten Have and Gordijn and Bracanovic defend the universalist position, arguing that respect for cultural diversity in matters ethical will lead to a dangerous cultural relativity where vulnerable patients and research subjects will be harmed. We challenge (...)
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  21.  57
    Respect for Workers in Global Supply Chains: Advancing the Debate Over Sweatshops.Denis G. Arnold & Norman E. Bowie - 2007 - Business Ethics Quarterly 17 (1):135-145.
    In “Sweatshops and Respect for Persons” we argued on Kantian grounds that managers of multinational enterprises have the following duties: to adhere to local labor laws, to refrain from coercion, to meet minimum health and safety standards, and to pay workers a living wage. In their commentary on our paper Sollars and Englander challenge some of our conclusions. We argue here that several of their criticisms are based on an inaccurate reading of our paper, and that none of the (...)
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  22. Respect and Membership in the Moral Community.Carla Bagnoli - 2007 - Ethical Theory and Moral Practice 10 (2):113 - 128.
    Some philosophers object that Kant's respect cannot express mutual recognition because it is an attitude owed to persons in virtue of an abstract notion of autonomy and invite us to integrate the vocabulary of respect with other persons-concepts or to replace it with a social conception of recognition. This paper argues for a dialogical interpretation of respect as the key-mode of recognition of membership in the moral community. This interpretation highlights the relational and practical nature of (...), and accounts for its governing role over other persons-regarding concepts. (shrink)
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  23.  55
    Respect for Workers in Global Supply Chains: Advancing the Debate Over Sweatshops.Norman E. Bowie - 2007 - Business Ethics Quarterly 17 (1):135-145.
    In “Sweatshops and Respect for Persons” we argued on Kantian grounds that managers of multinational enterprises (MNEs) have the following duties: to adhere to local labor laws, to refrain from coercion, to meet minimum health and safety standards, and to pay workers a living wage. In their commentary on our paper Sollars and Englander challenge some of our conclusions. We argue here that several of their criticisms are based on an inaccurate reading of our paper, and that none of (...)
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  24.  27
    Relocating Respect and Tolerance: A Practice Approach in Empirical Philosophy.Trine Anker & Geir Afdal - 2018 - Journal of Moral Education 47 (1):48-62.
    Respect and tolerance are key values in education. They are also among the aims of education and are brought to the foreground in educational policy. We argue that these values are neither philosophically nor politically given aims for which education is a means. Instead, respect and tolerance are enacted and negotiated through educational practices. We emphasize that respect and tolerance should be empirically and critically studied in educational practices. The discussion is based in two previous research projects (...)
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  25. Respect for Persons and the Moral Force of Socially Constructed Norms.Laura Valentini - 2021 - Noûs 55 (2):385-408.
    When and why do socially constructed norms—including the laws of the land, norms of etiquette, and informal customs—generate moral obligations? I argue that the answer lies in the duty to respect others, specifically to give them what I call “agency respect.” This is the kind of respect that people are owed in light of how they exercise their agency. My central thesis is this: To the extent that (i) existing norms are underpinned by people’s commitments as agents (...)
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  26.  48
    Respecting Context to Protect Privacy: Why Meaning Matters.Helen Nissenbaum - 2018 - Science and Engineering Ethics 24 (3):831-852.
    In February 2012, the Obama White House endorsed a Privacy Bill of Rights, comprising seven principles. The third, “Respect for Context,” is explained as the expectation that “companies will collect, use, and disclose personal data in ways that are consistent with the context in which consumers provide the data.” One can anticipate the contested interpretations of this principle as parties representing diverse interests vie to make theirs the authoritative one. In the paper I will discuss three possibilities and explain (...)
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  27.  58
    Defining Respectful Leadership: What It is, How It Can Be Measured, and Another Glimpse at What It is Related To.Niels van Quaquebeke & Tilman Eckloff - 2010 - Journal of Business Ethics 91 (3):343-358.
    Research on work values shows that respectful leadership is highly desired by employees. On the applied side, however, the extant research does not offer many insights as to which concrete leadership behaviors are perceived by employees as indications of respectful leadership. Thus, to offer such insights, we collected and content analyzed employees’ narrations of encounters with respectful leadership ( N 1 = 426). The coding process resulted in 19 categories of respectful leadership spanning 149 leadership behaviors. Furthermore, to also harness (...)
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  28. Respecting Autonomy Without Disclosing Information.Tom Walker - 2013 - Bioethics 27 (7):388-394.
    There is widespread agreement that it would be both morally and legally wrong to treat a competent patient, or to carry out research with a competent participant, without the voluntary consent of that patient or research participant. Furthermore, in medical ethics it is generally taken that that consent must be informed. The most widely given reason for this has been that informed consent is needed to respect the patient’s or research participant’s autonomy. In this article I set out to (...)
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  29.  9
    Respect as a Moral Response to Workplace Incivility.Leslie Sekerka & Marianne Marar Yacobian - 2019 - Philosophy of Management 18 (3):249-271.
    With the rise of incivility in organizational settings, coupled with an increase in discriminatory behavior around the world, we explain how these concerns have merged to become a pervasive workplace ethical issue. An ethical-decision making model is presented that is designed to help employees address issues of incivility with a moral response action, using Islamophobia and/or anti-Muslimism as an example. By adopting a proactive moral strength-based approach to embrace and address this issue, we hope to promote respect while also (...)
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  30. Respecting the Margins of Agency: Alzheimer's Patients and the Capacity to Value.Agnieszka Jaworska - 1999 - Philosophy and Public Affairs 28 (2):105-138.
  31.  43
    Respect for Persons.R. S. Downie - 1969 - New York: Schocken Books.
  32. Self-Respect: A Neglected Concept.Constance E. Roland & Richard M. Foxx - 2003 - Philosophical Psychology 16 (2):247 – 288.
    Although neglected by psychology, self-respect has been an integral part of philosophical discussion since Aristotle and continues to be a central issue in contemporary moral philosophy. Within this tradition, self-respect is considered to be based on one's capacity for rationality and leads to behaviors that promote autonomy, such as independence, self-control and tenacity. Self-respect elicits behaviors that one should be treated with respect and requires the development and pursuit of personal standards and life plans that are (...)
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  33.  36
    Respects of Dependence.Michele Paolini Paoletti - 2019 - Studia Neoaristotelica 16 (1):49-82.
    In this paper I consider respects of dependence, namely, the fact that some entities depend on other entities in some respect or another. In the first section, I provide a characterization of contemporary debates on dependence based on respects of dependence. I also single out seven desiderata a good theory of dependence should satisfy and three ways of interpreting respects of dependence. In the second section, I criticize two such ways and, in the third section, I defend the remaining (...)
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  34.  18
    Respecting Disability Rights — Toward Improved Crisis Standards of Care.Michelle M. Mello, Govind Persad & Douglas B. White - 2020 - New England Journal of Medicine:DOI: 10.1056/NEJMp2011997.
    We propose six guideposts that states and hospitals should follow to respect disability rights when designing policies for the allocation of scarce, lifesaving medical treatments. Four relate to criteria for decisions. First, do not use categorical exclusions, especially ones based on disability or diagnosis. Second, do not use perceived quality of life. Third, use hospital survival and near-term prognosis (e.g., death expected within a few years despite treatment) but not long-term life expectancy. Fourth, when patients who use ventilators in (...)
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  35. Respect for Persons, Identity, and Information Technology.Robin S. Dillon - 2010 - Ethics and Information Technology 12 (1):17-28.
    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 (...)
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  36. Respect for Persons.Sarah Buss - 1999 - Canadian Journal of Philosophy 29 (4):517-550.
    We believe we owe one another respect. We believe we ought to pay what we owe by treating one another ‘with respect.’ If we could understand these beliefs we would be well on the way to understanding morality itself. If we could justify these beliefs we could vindicate a central part of our moral experience.Respect comes in many varieties. We respect some people for their upright character, others for their exceptional achievements. There are people we (...) as forces of nature: we go to great lengths to accommodate their moods, wiles, and demands. Finally, most of us seem to respect people simply because they are people. This is the sort of respect of special interest to moral theory.In order to be worthy of this last sort of respect, it is not only sufficient but necessary that one be a person. We can, of course, take a similar attitude toward nonpersons. (shrink)
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  37. Self-Respect: Moral, Emotional, Political.Robin S. Dillon - 1997 - Ethics 107 (2):226-249.
  38.  43
    Respect in Mengzi as a Concern-Based Construal: How It Is Different From Desire and Behavioral Disposition.Myeong-Seok Kim - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):231-250.
    Previous scholars seem to assume that Mengzi’s 孟子 four sprouts are more or less homogeneous in nature, and the four sprouts are often viewed as some sort of desires for or instinctive inclinations toward virtues or virtuous acts. For example, Angus Graham interprets sìduān 四端 as “incipient moral impulses” to do what is morally good or right, or “spontaneous inclinations” toward virtues or moral good. However, this view is incompatible with the recently proposed more sound views that regard Mengzi’s four (...)
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  39.  54
    Civic Respect, Civic Education, and the Family.Blain Neufeld & Gordon Davis - 2010 - Educational Philosophy and Theory 42 (1):94-111.
    We formulate a distinctly 'political liberal' conception of mutual respect, which we call 'civic respect', appropriate for governing the public political relations of citizens in pluralist democratic societies. A political liberal account of education should aim at ensuring that students, as future citizens, learn to interact with other citizens on the basis of civic respect. While children should be required to attend educational institutions that will inculcate in them the skills and concepts necessary for them to be (...)
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  40. Respect for Everything.David Schmidtz - 2011 - Ethics, Policy and Environment 14 (2):127 - 138.
    Species egalitarianism is the view that all living things have equal moral standing. To have moral standing is, at a minimum, to command respect, to be more than a mere thing. Is there reason to believe that all living things have moral standing in even this most minimal sense? If so?that is, if all living things command respect?is there reason to believe they all command equal respect?1 I explain why members of other species command our respect (...)
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  41.  8
    Respects for Similarity.Douglas L. Medin, Robert L. Goldstone & Dedre Gentner - 1993 - Psychological Review 100 (2):254-278.
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  42. Respecting Persons in Theory and Practice: Essays on Moral and Political Philosophy.Jan Narveson - 2002 - Rowman & Littlefield Publishers.
    Respecting Persons in Theory and Practice is a collection of essays of the moral and political philosophy of Jan Narveson. The essays in this collection share a consistent theme running through much of Narveson's moral and political philosophy, namely that politics and morals stem from the interests of individual people, and have no antecedent authority over us. The essays in this collection, in various ways and as applied to various aspects of the scene, argue that the ultimate and true point (...)
     
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  43.  75
    Does Respect for Embryos Entail Respect for Gametes?Alfonso Gómez-Lobo - 2004 - Theoretical Medicine and Bioethics 25 (3):199-208.
    Respect for human embryos is often defended on the basis of the potentiality argument: embryos deserve respect because they already possess potentially the features that in adults are fully actualized. Opponents of this argument challenge it by claiming that if embryos should be respected because they are potentially adults, then gametes should be respected because they are potentially embryos. This article rejects this reductio ad absurdum argument by showing that there are two different types of potentiality involved so (...)
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  44.  88
    Science, Respect for Nature, and Human Well-Being: Democratic Values and the Responsibilities of Scientists Today.Hugh Lacey - 2016 - Foundations of Science 21 (1):51-67.
    The central question addressed is: How should scientific research be conducted so as to ensure that nature is respected and the well being of everyone everywhere enhanced? After pointing to the importance of methodological pluralism for an acceptable answer and to obstacles posed by characterizing scientific methodology too narrowly, which are reinforced by the ‘commercial-scientific ethos’, two additional questions are considered: How might research, conducted in this way, have impact on—and depend on—strengthening democratic values and practices? And: What is thereby (...)
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  45. Cosmopolitan Respect and Patriotic Concern.Richard W. Miller - 1998 - Philosophy and Public Affairs 27 (3):202-224.
    The JSTOR Archive is a trusted digital repository providing for long-term preservation and access to leading academic journals and scholarly literature from around the world. The Archive is supported by libraries, scholarly societies, publishers, and foundations. It is an initiative of JSTOR, a not-for-profit organization with a mission to help the scholarly community take advantage of advances in technology. For more information regarding JSTOR, please contact [email protected]
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  46.  15
    Communities of Respect: Grounding Responsibility, Authority, and Dignity.Bennett W. Helm - 2017 - Oxford: Oxford University Press.
    Communities of respect are communities of people sharing common practices or a (partial) way of life; they include families, clubs, religious groups, and political parties. This book develops a detailed account of such communities in terms of the rational structure of their members' reactive attitudes, arguing that they are fundamental in three interrelated ways to understanding what it is to be a person. First, it is only by being a member of a community of respect that one can (...)
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  47. Animism: Respecting the Living World.Graham Harvey - 2005 - Columbia University Press.
    How have human cultures engaged with and thought about animals, plants, rocks, clouds, and other elements in their natural surroundings? Do animals and other natural objects have a spirit or soul? What is their relationship to humans? In this new study, Graham Harvey explores current and past animistic beliefs and practices of Native Americans, Maori, Aboriginal Australians, and eco-pagans. He considers the varieties of animism found in these cultures as well as their shared desire to live respectfully within larger natural (...)
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  48.  23
    When Respecting Autonomy Is Harmful: A Clinically Useful Approach to the Nocebo Effect.Daniel Londyn Menkes, Jason Adam Wasserman & John T. Fortunato - 2017 - American Journal of Bioethics 17 (6):36-42.
    Nocebo effects occur when an adverse effect on the patient arises from the patient's own negative expectations. In accordance with informed consent, providers often disclose information that results in unintended adverse outcomes for the patient. While this may adhere to the principle of autonomy, it violates the doctrine of “primum non nocere,” given that side-effect disclosure may cause those side effects. In this article we build off previous work, particularly by Wells and Kaptchuk and by Cohen :3–11.[Taylor & Francis Online], (...)
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  49.  36
    Autonomy, Respect, and Arrogance in the Danish Cartoon Controversy.Christian F. Rostbøll - 2009 - Political Theory 37 (5):623-648.
    Autonomy is increasingly rejected as a fundamental principle by liberal political theorists because it is regarded as incompatible with respect for diversity. This article seeks, via an analysis of the Danish cartoon controversy, to show that the relationship between autonomy and diversity is more complex than often posited. Particularly, it asks whether the autonomy defense of freedom of expression encourages disrespect for religious feelings. Autonomy leads to disrespect for diversity only when it is understood as a character ideal that (...)
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  50.  21
    Respect for Persons in Bioethics: Towards a Human Rights-Based Account.Johan Brännmark - 2017 - Human Rights Review 18 (2):171-187.
    Human rights have increasingly been put forward as an important framework for bioethics. In this paper, it is argued that human rights offer a potentially fruitful approach to understanding the notion of Respect for Persons in bioethics. The idea that we are owed a certain kind of respect as persons is relatively common, but also quite often understood in terms of respecting people’s autonomous choices. Such accounts do however risk being too narrow, reducing some human beings to a (...)
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