respect others opinions essay

The Significance of Respecting Others’ Opinions

Personal Development

Introduction

Respecting others’ opinions is a fundamental aspect of maintaining healthy and meaningful relationships, fostering open communication, and promoting personal growth. It involves acknowledging and accepting the fact that individuals have unique perspectives shaped by their experiences, beliefs, and values. In a world where ideas and viewpoints often clash, it is crucial to understand the significance of respecting others’ opinions and to cultivate a culture of inclusivity and mutual understanding.

What is a Boundary?

A boundary is a personal limit that one establishes to safeguard their mental, emotional, and physical well-being. It serves as a framework to define how others should treat us, giving us autonomy over our thoughts, feelings, and actions. Respecting others’ boundaries means acknowledging and honoring their limits, allowing each individual to have control over their personal space and decisions.

Tips to Consider for Respecting Others’ Boundaries

1. Get Curious About the Other Person’s Needs and Boundaries

When interacting with others, it is essential to be genuinely interested in understanding their needs and boundaries. Asking open-ended questions and actively listening allows for a deeper understanding of their perspective, enabling the development of empathy and respect for their opinions.

2. Watch for Non-Verbal Cues That Someone is Uncomfortable

Non-verbal cues can provide valuable insights into someone’s comfort level and boundaries. Paying attention to body language, facial expressions, and tone of voice can help identify when someone may be feeling uncomfortable or resistant to a particular conversation or topic. By recognizing these cues, we can adjust our behavior accordingly and show respect for their boundaries.

3. Be Empathetic

Empathy is a powerful tool in respecting others’ opinions. It involves putting ourselves in someone else’s shoes, trying to understand their emotions, thoughts, and experiences. By being empathetic, we can develop a greater appreciation for the diversity of perspectives and the value that each opinion brings to the table.

4. Be Receptive

Respecting others’ opinions requires being open-minded and receptive to new ideas. Even if we may disagree with someone’s viewpoint, it is crucial to listen without judgment and consider a different perspective. Being receptive allows for constructive dialogue and the potential for personal growth.

5. Learn About Other People’s Experiences

Learning about the experiences and backgrounds that shape others’ opinions can foster greater understanding and empathy. Taking the time to educate ourselves about different cultures, beliefs, and social issues allows us to appreciate the diversity of perspectives and challenge our own biases.

6. Acknowledge and Reflect on the Boundary Someone Has Set

When someone explicitly expresses a boundary, it is important to acknowledge and respect it. Reflecting on their boundary allows us to understand why it is significant and make the necessary adjustments in our behavior to honor it. This demonstrates our willingness to value their opinions and shows that we respect their autonomy.

7. Apologize When You Violate Someone’s Boundaries

Mistakes happen, and it is essential to take responsibility and apologize when we inadvertently cross someone’s boundaries. A sincere apology acknowledges the impact of our actions and shows a commitment to learning from our mistakes. By apologizing, we demonstrate respect for others’ opinions and a willingness to make amends.

8. Forgive Yourself for Making Mistakes Too

Respecting others’ opinions also involves self-compassion and forgiveness. Just as it is necessary to seek forgiveness when we violate someone’s boundaries, it is crucial to forgive ourselves for our own mistakes. Remember that personal growth is a journey, and learning from our missteps allows us to become more respectful individuals in the future.

9. It’s Okay to Ask for Help

Respecting others’ opinions can sometimes be challenging, especially when confronted with opinions that are vastly different from our own. In such situations, it is perfectly acceptable to seek guidance from others or engage in open dialogue to better understand different perspectives. Asking for help demonstrates humility and a genuine desire to foster respectful interactions.

Why is it important to respect others’ boundaries?

Respecting others’ boundaries is crucial for maintaining healthy relationships and promoting effective communication. By honoring individual limits, we create an environment of trust and mutual respect. Additionally, respecting others’ opinions fosters inclusivity, encourages collaboration, and cultivates a greater sense of community.

Respecting Boundaries in a Relationship

In a relationship, whether it be romantic, familial, or professional, respecting boundaries is essential for establishing trust, ensuring personal well-being, and creating a foundation of mutual respect. Clear and open communication, active listening, and empathy are key components of maintaining healthy boundaries in any relationship.

How do you get people to respect your boundaries?

Getting others to respect your boundaries begins with setting clear and assertive communication about your limits. Clearly express your needs and boundaries, ensuring that others understand your expectations. It is crucial to enforce your boundaries consistently and kindly, not allowing violations to go unnoticed. By prioritizing your own boundaries and communicating them effectively, you foster an environment where others will respect and honor your limits.

Let’s Recap

Respecting others’ opinions and boundaries is paramount for promoting healthy relationships, fostering open communication, and embracing diversity. By being curious, empathetic, and receptive, we create an inclusive environment that values the unique perspectives and experiences of individuals. Remember, everyone has a right to their opinions, and by respecting them, we contribute to a more harmonious and understanding society.

Empathy is a crucial aspect of respecting others’ opinions. It involves the ability to understand and share the feelings of another person, putting yourself in their shoes, and acknowledging their experiences and perspectives. Here are some reasons why empathy plays such a significant role in this context:

1. Building Relationships: By showing empathy, you create an environment of trust and understanding, which is essential for healthy relationships. Respecting others’ opinions becomes easier when you genuinely try to comprehend their point of view and validate their feelings.

2. Enhancing Communication: When you practice empathy, you actively listen to others without judgment or interruption. This helps in effective communication, as it shows that you value their opinions. By understanding their perspective, you can respond appropriately and contribute to a constructive exchange of ideas.

3. Fostering Open-mindedness: Empathy enables you to approach different opinions with an open mind. Instead of dismissing alternative viewpoints, you seek to understand them. This encourages intellectual growth and helps avoid conflicts or misunderstandings that may arise from rigid thinking.

4. Promoting Inclusivity: Respecting others’ opinions is integral to fostering inclusivity and acknowledging diverse perspectives. Empathy allows you to recognize the validity of different viewpoints, regardless of your personal beliefs. It helps create a more inclusive and diverse society where everyone feels valued and respected.

5. Encouraging Personal Growth: Practicing empathy can broaden your horizons and challenge your own beliefs. By considering others’ opinions, you expose yourself to new ideas and opportunities for personal growth. This helps you develop a more well-rounded perspective and continuously learn from different viewpoints.

In conclusion, empathy plays a vital role in respecting others’ opinions. It facilitates building relationships, enhancing communication, fostering open-mindedness, promoting inclusivity, and encouraging personal growth. By practicing empathy, we can create a more understanding and compassionate society where diverse opinions are valued.

Constructive Ways to Express Disagreement while Respecting Others’ Opinions

Expressing disagreement with others’ opinions is a natural part of human interaction. However, it is essential to do so in a respectful and constructive manner. Here are some strategies for expressing disagreement while still respecting others’ opinions:

1. Use I-Statements: When expressing your disagreement, use “I” statements instead of “you” statements to avoid sounding accusatory. For example, say, “I see it differently” instead of “You’re wrong.”

2. Active Listening: Before responding, ensure that you fully understand the other person’s perspective by actively listening to them. This demonstrates respect for their opinion and shows that you value their viewpoint.

3. Find Common Ground: Look for areas of agreement or common ground before introducing your differing opinion. This helps establish a basis of understanding and builds a more receptive environment for your viewpoint.

4. Avoid Personal Attacks: Criticize ideas, not individuals. Refrain from making personal attacks or belittling the other person’s intelligence. Focus on discussing the merits of the opinion rather than attacking the person expressing it.

5. Present Supporting Reasons: When expressing your disagreement, provide logical and respectful reasons to support your viewpoint. This demonstrates that you have considered the issue thoroughly and are willing to engage in a thoughtful discussion.

6. Respect Boundaries: Be mindful of the other person’s boundaries and emotions. Avoid pressuring or mocking them, as this can escalate the disagreement and damage the relationship. Respecting boundaries creates a more conducive environment for productive discussions.

7. Acknowledge Valid Points: Even in disagreement, there may be valid points in the other person’s opinion. Acknowledge and appreciate these points, emphasizing that you see their perspective while still presenting your differing viewpoint.

8. Seek Compromise: If possible, strive to find a compromise or common solution that accommodates both perspectives. This demonstrates a willingness to collaborate and find middle ground, fostering mutual respect and understanding.

9. Maintain Calmness and Civility: Keep the discussion civil and avoid becoming overly emotional or confrontational. Stay calm, patient, and respectful, even if the other person becomes defensive or aggressive.

FAQS – Frequently Asked Questions

1. Question: Why is respecting others’ opinions important? Answer: Respecting others’ opinions fosters a healthy and inclusive society by promoting tolerance, understanding, and constructive dialogue among individuals with diverse perspectives.

2. Question: Is it necessary to agree with someone’s opinion to respect it? Answer: No, respecting someone’s opinion does not imply agreement. Rather, it involves acknowledging their right to hold a different viewpoint and treating it with dignity, even if it differs from our own.

3. Question: How does respecting others’ opinions contribute to personal growth? Answer: By respecting others’ opinions, we expose ourselves to different perspectives and ideas, which can broaden our own knowledge, strengthen critical thinking skills, and help refine our own beliefs and values.

4. Question: Can we peacefully disagree while respecting others’ opinions? Answer: Absolutely. Respecting others’ opinions allows us to engage in respectful debates and discussions where diverse viewpoints can be expressed and evaluated without resorting to personal attacks or hostility.

5. Question: What are some practical ways to show respect for others’ opinions? Answer: Some practical ways to show respect include actively listening without interrupting, asking open-ended questions to understand their viewpoint better, avoiding stereotypes or derogatory language, and maintaining a genuine willingness to learn from one another’s perspectives.

Leave a Comment Cancel reply

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

15 Ways to Show Respect For Others (Professional & Personal)

If you want to respect, you’ve got to give it! In this article, let’s dive into the helpful tips for earning and showing respect to others.

Subscribe to our weekly newsletter

It is a common belief that to obtain respect, you must first begin by showing respect to others. To achieve your own happiness, you must first make other people happy. 

But let’s abandon the same old routine and dive into actionable strategies on respecting others in every aspect of your life—both professionally and personally.

What is Respect?

Respect involves treating others with dignity, valuing their opinions, and acknowledging their rights and feelings. Respect is a fundamental human value characterized by admiration and regard for someone or something. In essence, respect means considering the impact of your actions on others and acting in a way that upholds their worth and honor. If reciprocated, it creates a foundation for positive interpersonal relationships. 

This study also highlights that respecting others is a fundamental aspect of building positive relationships, providing harmony in society, and promoting a culture of empathy and understanding.

Research proves that respect is the building block of harmonious, positive relationships.

How do we show more respect? Quick tips from the research 1 https://www.ccl.org/articles/leading-effectively-articles/the-power-of-respect/ : Respect is shown through:

• active listening
• mutual understanding
• acknowledging the perspectives of others

15 Simple Ways To Show Respect (In The Workplace and Personal)

Become a mistake owner.

Apologizing is great, but owning up to your actions is even better.

Whether it’s in a personal relationship or a professional setting, taking responsibility is essential for demonstrating respect (if you’re the one who made the mistake). We can be masters of deflecting blame:

• “I didn’t do it! It was my coworker.”
• “She was the one that ruined our relationship, not me!”
• “I was late because of my cat!”

Instead of deflecting blame, acknowledge your mistakes and genuinely apologize when necessary, showing accountability.

For example , In 2018, actor and comedian Kevin Hart found himself at the center of a controversy that demanded a heartfelt response. He had just been announced as the host for the 91st Academy Awards (Oscars) when old tweets containing homophobic slurs resurfaced, casting a shadow over his impending role. What followed was a remarkable example of owning up to a mistake.

Kevin Hart’s approach to addressing this controversy can be broken down into several action steps, each illustrating his commitment to taking responsibility for his past actions and demonstrating respect for the LGBTQ+ community.

• He swiftly acknowledged the mistake by taking to social media. In a video posted on his Instagram account, he directly confronted his past homophobic comments, making no attempt to evade or downplay them. Instead, he faced them head-on, recognizing their hurtful nature.
• Kevin Hart followed this acknowledgment with a sincere apology, extending his apologies to the LGBTQ+ community and recognizing the pain and offense his words had caused. Despite the prestige associated with hosting the Oscars, Kevin Hart chose not to deflect blame or make excuses. He understood that owning up to his mistakes meant relinquishing this highly coveted gig, a decision that demonstrated his commitment to accountability.
• Kevin Hart didn’t stop at a mere apology. He expressed a genuine commitment to growth and learning. In interviews and subsequent statements, he discussed his engagement in conversations with members of the LGBTQ+ community to gain a deeper understanding of their perspectives.

His response to this controversy epitomized the concept of becoming a “mistake owner.” He demonstrated not only a willingness to acknowledge his errors but also a deep respect for the LGBTQ+ community. 

What kind of mistakes can YOU own up for?

Practice (Real) Active Listening

When you engage in conversations with others, whether it’s your colleagues, friends, or family members, improving the skill of active listening can set you apart as someone who truly values, respects, and understands others.

When engaged in conversation, make a conscious effort to give your full attention to the speaker. Avoid the urge to interrupt or immediately formulate responses while the other person is talking, as this can hinder their ability to express themselves fully. 

Here’s how:

• Maintain good eye contact: This demonstrates your attentiveness and interest.
• Minimize distractions: Put away your phone or any other distractions to ensure your full focus is on the speaker.
• Practice patience: Allow the speaker to express their thoughts without interrupting or finishing their sentences. Give them the space to articulate their ideas fully.
• Use verbal and non-verbal cues: Nodding, smiling, and providing verbal affirmations like “I see” or “I understand” can encourage the speaker to continue sharing their thoughts.
• Paraphrase and summarize: Periodically restate what you’ve heard to ensure you’ve understood correctly. This not only clarifies any misunderstandings but also shows that you are actively processing their words.
• Avoid judgment and assumptions: Keep an open mind and withhold judgment while listening. Avoid jumping to conclusions or making assumptions about what the speaker is saying.

In a team meeting at work, Ms. Jessica is sharing her ideas for a critical project. Despite her enthusiasm, she appears somewhat nervous. While she presents her proposal, some team members interrupt her with their suggestions, causing her to lose focus and become flustered. 

Recognizing the importance of respect, you take a different approach. You actively listen, patiently allowing Ms. Jessica to finish her presentation. Once she’s done, you ask clarifying questions to gain a deeper understanding of her perspective. You say, “Sarah, I appreciate your detailed proposal. Can you clarify a bit more about your approach to the budget constraints and the potential timeline for this project?”

But what if Sarah doesn’t take your approach nicely? Well, not all coworkers can be easy to work with. That’s why it might involve some social nuance:

How to Deal With Difficult People At Work

Do you have a difficult boss? Colleague? Client? Learn how to transform your difficult relationship. I’ll show you my science-based approach to building a strong, productive relationship with even the most difficult people.

Develop Empathy

Think of the most empathetic people ever—you might think of Gandhi, Martin Luther King, Jr., or Oprah. These people exude compassion AND respect!

Practicing empathy and compassion is just as important as showing respect to others, especially when you may not share the same perspective or sentiments. By putting yourself in the other person’s shoes to gain a deeper understanding of their emotions and points of view, you validate their emotions and acknowledge their feelings.

One interesting study found that empathy actually created positive behaviors in people, and as a result, those people who were empathetic developed respectful and compassionate interactions with others.

Reminder: Focus on acknowledging the emotions the person is experiencing rather than immediately problem-solving or giving advice. Empathy involves putting yourself in another person’s shoes.

For example, If a friend is going through a tough time, say, “I can imagine this is really hard for you. Is there anything I can do to support you?” rather than, “Oh! That sucks. I bet you can do better by…”

Empathy isn’t a do-it-once-and-know-it-forever skill. It takes time—and here’s a practical guide to developing empathy: The 15 Habits of Highly Empathetic People (Empathy Guide)

Develop Intellectual Humility

Encouraging intellectual humility means being open to different viewpoints and taking a critical look at your own biases and preconceived ideas that can get in the way of showing respect to other people. 

A study examined the relationship between intellectual humility and prosocial values (such as honesty, being fair, etc.). This study found that intellectually humble individuals are more likely to respect others’ viewpoints and demonstrate fair-mindedness in their thinking.

To develop intellectual humility, start by actively seeking out different viewpoints and ideas , even when they challenge your existing beliefs. In a professional context, this means when a team member presents an alternative approach to a project that differs from your initial plan, instead of rejecting and rejecting it, try to consider their perspective genuinely.

Action Step: Explore your opposites. If you tend to have a matter-of-fact thinking (such as believing that people should always work in the office), make an effort to read articles or engage in discussions from a remote work perspective to gain a broader understanding of political issues.

Here are some other tips for developing intellectual humility:

• Embrace self-reflection: Regularly assess your own biases and preconceived notions. Before entering a debate, ask yourself if your opinions are influenced by personal biases.
• Be open to feedback: Be receptive to constructive criticism from others. When a colleague suggests improvements, say, “Thank you for your feedback. I’ll consider your suggestions.”
• Cultivate a growth mindset: Embrace the idea that you can always learn and grow .
• Avoid Jumping to Conclusions: Don’t make assumptions about others’ beliefs or motivations. If a friend has a different political view, refrain from assuming they are uninformed.
• Engage in civil discourse: Create respectful discussions even in disagreement. When debating, focus on ideas rather than attacking the person expressing them.
• Admit When you’re wrong: Don’t be afraid to acknowledge mistakes or change perspectives.

Check out this article on “4 Types of Difficult People and How to Deal With Them” for more valuable tips!

The Gratitude Routine

Showing respect doesn’t have to be a chore; it can be fun and engaging. A warm smile and polite communication are great, but what about a touch of humor, gratitude, and positivity? It can transform your workplace into a more enjoyable and respectful environment.

As you step into your workplace, instead of diving into the daily grind, you take a moment to brighten up your surroundings. 

• Tell someone you appreciate them.
• Remark on how great the team is
• Share a morning pun or joke to kickstart the day with a burst of energy and fun, breaking the ice and bringing smiles to your colleagues’ faces.

For example , You could say, “Why did the coffee file a police report? It got mugged!” or “Rise and shine, office stars! Time to ‘excel’-erate our way to success.”

This could bring more fun, positivity, and respect for the entire day, both personally and professionally.

Pro Tip: This tip may help if you’re too serious, but making jokes may not always be the best way to gain respect. If you find you’re more of a people pleaser, making jokes can make you more of a pushover. In that case, we’ve got you covered: 11 Expert Tips to Stop Being a People Pleaser and Start Doing You.

Sync Your Smiles

When engaging in conversations, try the mirroring technique. This involves subtly mirroring the body language, tone, and energy of the person you’re speaking with. If they smile, respond with a warm smile of your own, and if they speak softly and kindly, reciprocate in a similar manner.

Note: You want to make sure to do this super subtly. If you mirror too obviously, you might come off as a bit aloof or offensive.

Mirroring is a small non-verbal way to communicate kindness and respect by making the other person feel comfortable and understood.

For example , Jessica is presenting her innovative idea in a conference room with great enthusiasm, using expressive gestures and excitement. Instead of responding with reserved behavior, you instinctively mirror her body language and tone. You find yourself nodding in agreement, matching her level of enthusiasm, and sporting a genuine smile.

As the conversation continues, you notice that Jessica’s energy level naturally shifts. She starts to discuss potential challenges and becomes more serious in her tone. You, too, adjust your approach. Your expressions become more focused, and you offer thoughtful insights while maintaining a respectful and understanding manner.

The subtle mirroring created a connection that extended beyond words. You conveyed respect by tuning in to her emotions and adapting your communication style accordingly. This unspoken bond enhances your working relationship and creates an atmosphere of mutual respect and collaboration.

And we get it: mirroring can be hard to do, especially if you don’t know non-verbals well. Check out this article: “Mirroring Body Language: 4 Steps To Successfully Mirror Others.”

Create a “Compliment Corner”

Respecting others can be a delightful journey, and it doesn’t always require grand gestures. One simple and unique way to show respect both personally and professionally is by creating a “Compliment Corner.”

Action Step: Set up a designated space in your workplace, a physical or virtual compliment corner. This is a place where you and your colleagues can exchange heartfelt compliments or words of appreciation regularly.

Every day, take a moment to leave a thoughtful, handwritten note or message on a digital platform for a colleague. For example, if you notice a colleague’s exceptional work, express your admiration in a kind note and post it on the desk with, “I was truly impressed by your presentation today; you brought a fresh perspective to the project, and it was insightful. Keep up the fantastic work!”

The best part is… you don’t even have to share these compliments with your colleagues, either, if you don’t want to. Just making the mental effort to focus on the positives of others can help you think more positively and, as a result, gain respect as well!

Make Sure You’re Inclusive

According to this study , inclusive communication eliminates barriers that might arise from differences in culture, language, and perspectives. Research has highlighted that inclusive communication is essential for respect. After all, if someone doesn’t feel like they belong, they won’t be able to respect you truly.

You can be inclusive by giving access to communication channels for sharing opinions and ideas, such as online collaboration platforms, suggestion boxes, or regular team meetings.

Action Steps : Establish clear communication channels dedicated to idea sharing and feedback. One effective approach is to set up a dedicated Slack channel or utilize a collaboration tool where all team members can readily post their ideas, questions, or feedback. This ensures that the platform is easily accessible, fostering a culture of open communication and inclusivity.

Reminder : Ensure that channels for sharing opinions are well-known and easily accessible to all team members. And don’t forget to participate yourself!

Avoid Negative Body Language

How do you stand? Many might not know it, but the way you look at others can drastically make or break respect.

Always be mindful of your body language, such as dismissive expressions, eye-rolling, or shrugging, which can convey disrespect. While in a discussion, for example, a colleague may present a proposal that differs from yours. Let’s say you default to the arms-crossed, leaning-back, eye-rolling posture. Ouch! That shows a lot of disrespect.

Instead of displaying negative body language, maintain a neutral or open facial expression and keep in mind these open body language tips:

• Mutual Gazing : Increase your eye gaze to build connections, but remember to glance away occasionally to avoid making the other person uncomfortable.
• Lack of Barriers: Be mindful of objects that create barriers during conversations. Put your phone down, keep bags to the side, and ensure your hands are free to gesture naturally.
• Leaning In: Leaning slightly toward the person you are communicating with, showing engagement, interest, and attentiveness, but be mindful of the other person’s comfort level.
• Warm Touch: Using appropriate physical touches like a pat on the back or arm to convey empathy and emotional presence, fostering a connection.

Want more open body language tips? Check out this article, “5 Powerful Reasons Why Body Language is Important,” for more valuable insights!

Engage in Constructive Conversations

If your conversations normally revolve around judging the latest TikTok trends or the last thing your cat threw up, you might be throwing a rock on your foot when it comes to respect. Let’s turn that around.

According to a LinkedIn article , constructive conversation involves establishing clear, measurable targets with clear lines of accountability, giving regular and constructive feedback, and creating an environment where speaking up and challenging the status quo is the norm.

Scenario: In a team brainstorming session, Jessica valued her colleague Alex’s innovative project idea. During the team brainstorming session:

Jessica: “Alex, your project idea sounds intriguing. Can you elaborate on the key components and how you envision them aligning with our current goals?”

Alex: “Certainly, Jessica. I see it as a way to streamline our processes and enhance customer experience. Here are the main steps involved…”

Her proactive approach encouraged open dialogue and improved the project proposal, highlighting the importance of clear communication.

Here are some constructive ideas to consider:

• Pay full attention by avoiding any interruptions, and reflect before responding. And show that you value their input.
• Ask clarifying when needed to fully understand others’ perspectives and ideas, ensuring effective communication.
• Schedule consistent feedback sessions with team members, peers, or family members.
• Stay open-minded by considering diverse perspectives without judgment.
• Acknowledge contributions and enhance existing suggestions by building on others’ Ideas.
• Express differences respectfully and support with reasoning.
• Focus on solutions and avoid dwelling on problems.
• Ensure discussions lead to tangible outcomes and continuous progress.

Want to be a great conversationalist? Check out this article: 57 Killer Conversation Starters So You Can Talk to Anyone.

Harness Emotional Intelligence

Emotional intelligence , or EI, is the ability to monitor, identify, understand, and manage your emotions as well as those of the people around you. It involves perceiving emotional nuances, empathizing with others, and harnessing emotions to make informed decisions and build strong interpersonal relationships. 

According to one study , Leaders with high emotional intelligence tend to be more attuned to the needs and feelings of their team members, which enables them to provide effective support and guidance. They are skilled in managing conflicts, resolving issues amicably, and creating a workplace culture that promotes collaboration and productivity.

In other words, knowing how emotions work leads to success!

Practice emotional intelligence by considering your emotions and those of others before reacting to a situation.

Pro Tip: If a coworker appears upset or frustrated, pause for a moment to understand their emotions by approaching them and asking about their feelings, offering support or assistance if needed. This practice creates an environment of empathy and understanding, showing respect for the emotional well-being of your team members.

Here are some approaches to show respect to others through emotional intelligence:

• Emotionally Inclusive Decision-Making : Encourage open expression of emotions when making important decisions, considering the emotional impact of each option to respect everyone’s well-being and viewpoints.
• Emotional Celebration Days : Set aside dedicated occasions to celebrate and appreciate others’ emotions. For example, establish an “Emotion Appreciation Day” to openly express gratitude for colleagues’ emotional contributions, fostering an emotionally inclusive environment.
• Mood Match: Practice “mood alignment” by empathetically adjusting your emotional state to connect with others. This shows respect and creates a harmonious connection without pretending to feel emotions you don’t.
• Emotion-Gratitude Journal: Keep a journal focused on the positive impact of others’ emotions in your life. Share these insights with them to express respect for their emotional influence on your journey.
• The Emotional Well-Being Check-In: Regularly ask individuals about their emotional well-being in team meetings or personal conversations. Listen attentively without judgment to demonstrate your commitment to respecting and supporting their emotions.

Celebrate and Applaud

Respecting others isn’t just about politeness; it’s about genuinely valuing and appreciating their presence. Recognize and praise the efforts of your coworkers openly and sincerely by simply acknowledging their contributions to the team’s success. 

Think of it as throwing a spotlight on the stars of your team, turning their brilliance into a guiding light for everyone. Here’s how you can make the act of celebration noteworthy:

For example , One of your colleagues, Jane, has been working tirelessly on a challenging project that’s finally come to a successful conclusion. To celebrate her achievement and show your respect, you decide to organize a surprise breakfast in her honor by coordinating with other team members to plan the surprise breakfast.

As a token of appreciation, you can also consider a small gift, such as a personalized coffee mug or a bouquet of flowers.

Here are some other simple gestures of celebration and recognition:

• Social Media Shout-Out: If your workplace uses social media for internal communication, share a post highlighting your colleague’s accomplishment.
• Office Snack Attack: Surprise your colleague with a desk full of their favorite snacks and treats as a token of appreciation. Present it with a note expressing your admiration for their hard work.
• Certificate of Appreciation: Create a personalized certificate recognizing your colleague’s achievement. It could be humorous or formal, depending on your workplace culture, and can be presented during a team meeting.
• Recognition Wall: Create a “Wall of Fame” in your office or a digital version where you regularly feature and celebrate employees’ achievements.

These gestures not only recognize your colleague’s achievements but also create a lively and appreciative work environment!

Support Personal Growth and Development

Our personal and professional growth is a continuous process. One powerful way to demonstrate respect for others is by actively supporting their aspirations and endeavors for self-improvement. This not only shows that you value their individual goals and ambitions but also creates an environment of encouragement and mutual respect.

Action Step: Encourage and support your colleagues, friends, or family members in their personal and professional growth. Respect their aspirations and offer assistance when possible.

Example: If a coworker expresses interest in developing new skills or pursuing further education, you can say, “That’s a great goal! I’m here to support you in any way I can. Let’s discuss how we can help you achieve it.”

Give Credit Where It’s Due

One often overlooked but crucial way to demonstrate respect is by giving credit where it’s due. This means appreciating and acknowledging the contributions, ideas, and achievements of those you work with or interact with in your personal life.

In the workplace, giving credit where it’s due is like passing the ball for a winning play. Crediting others isn’t just about making them feel good; it’s a trust-building exercise. It demonstrates that you’re part of a team, working together towards a common goal.

Action Step: Always acknowledge and give credit to others for their ideas, contributions, and achievements, especially in group settings. Avoid taking credit for someone else’s work, 

unless there is a clear and agreed-upon arrangement on it.

For example, During a team meeting, if a colleague suggests a brilliant solution to a problem, make sure to say, “I think John’s idea is excellent and deserves our attention. Let’s explore it further.”

Digital Gratitude Graffiti

Digital Gratitude Graffiti is an innovative way to convey appreciation and respect to others through the medium of pixels and screens.

The concept of “Digital Gratitude Graffiti” draws inspiration from traditional graffiti art—a form like the ones you might see on urban streets. However, instead of spray cans and brick walls, we employ the canvas of social media platforms, email, or workplace messaging systems to leave our mark of respect and gratitude. In essence, it’s about using digital tools to create a positive and uplifting environment, both in the workplace and in personal relationships.

Showing respect has evolved beyond just face-to-face interactions. With the rise of technology and online communication, it’s important to consider how we express respect in the digital. 

Tips and Techniques for Digital Gratitude Graffiti:

• Email Acknowledgments: When receiving emails, especially in a professional setting, don’t forget to acknowledge them. A simple “Thank you for your email” shows that you value the sender’s communication. Level it up and send them a virtual card , too!
• Emojis and GIFs: Utilize expressive emojis and GIFs to add a touch of warmth and gratitude to your digital messages. A smiling emoji or a thumbs-up GIF can go a long way in conveying positivity.
• LinkedIn Recommendations: Leave thoughtful recommendations on your colleagues’ LinkedIn profiles. These endorsements can be influential in their professional growth and are a digital testament to their skills and character.
• Retweets and Shares: Sharing content created by others that you find insightful or valuable is a form of digital respect. It helps promote their work and recognizes their efforts.

Examples of Digital Gratitude Graffiti:

• Imagine your colleague stayed late to help you meet a project deadline. Send them a message saying, “Thanks for burning the midnight oil with me last night! Your dedication is truly appreciated. 👏”
• After receiving exceptional customer service at a local restaurant, leave a glowing review on platforms like Yelp or Google Maps, mentioning the waiter’s name and their outstanding service.
• Your friend recently shared a personal achievement on Facebook. Comment with a congratulatory message and a celebratory GIF to add some digital cheer.

7 Barriers That Stop You From Receiving (and Giving) Respect

Understanding and dismantling barriers to respect is an important step toward creating positive relationships, open communication, and a harmonious society. These barriers often emerge from biases, stereotypes, and misconceptions that can prevent our ability to genuinely respect others. 

• Prejudice and Stereotyping: Prejudice and stereotypes can lead to unfair judgments and treatment of individuals or groups based on characteristics such as race, gender, religion, or nationality rather than their individual qualities. For example:

Example Dialogue:

Person A: “I noticed you seemed hesitant when we were discussing hiring a new team member from a different cultural background.”

Person B: “You’re right. I was hesitant because of past experiences, but I shouldn’t stereotype or assume anything about them. I’ll make an effort to approach this with an open mind and evaluate their qualifications fairly.”

• Inflexibility: A rigid mindset and resistance to change can hinder respectful interactions. Being open to different ideas and perspectives is essential for fostering respect. 

Person A: “I’ve noticed that our team has been resistant to new ideas lately, and it’s affecting our collaboration.”

Person B: “You’re right. I think we should be more open to different perspectives and embrace change. That way, we can create an environment where everyone feels heard and respected.”

• Poor Communication: Miscommunication or a lack of effective communication can lead to misunderstandings and conflicts, which can erode respect between individuals.
• Power Imbalance: In situations where there’s a significant power imbalance, such as in the workplace or in certain relationships, respect may not be evenly distributed, and some individuals may feel marginalized or disrespected.
• Lack of Awareness: Some people may not even realize when their actions or words are disrespectful because they are unaware of the impact on others. 
• Cultural Differences: Differences in cultural norms and values can lead to misunderstandings and unintentional disrespect when individuals from diverse backgrounds interact.
• Personal Biases: Personal biases, whether conscious or unconscious, can influence behavior and attitudes, leading to biased treatment and a lack of respect for certain groups.

Check out this helpful TED Talk video on “Breaking The Stereotypes”:

6 Different Types of Respect

Respect is not a one-dimensional, black-and-white concept; it’s more than just a polite nod or a courteous gesture; it’s a complex web that binds us in our relationships and interactions. Let’s dive into the diverse dimensions of respect, exploring what it truly means and why it’s essential in our lives.

Here are some key dimensions to consider:

• Individuality Matters: This dimension emphasizes the importance of allowing individuals the freedom to make their own choices and decisions, respecting their autonomy even when their choices differ from our own. Understand that each person is unique with their own values, preferences, and circumstances. Respecting autonomy means recognizing and valuing this individuality. As novelist Oscar Wilde said, “Be yourself; everyone else is already taken.”
• No One-Size-Fits-All (Respect for Diverse Perspectives) : In a world of differing opinions and beliefs, respecting diverse viewpoints is important. It involves listening actively, seeking to understand, and engaging in constructive dialogues rather than dismissing or belittling differing opinions, as mentioned earlier. What works for you may not work for someone else, and that’s perfectly fine. Embrace the idea that there’s no universal path to happiness or success . This perspective aligns with Ralph Waldo Emerson’s words: “To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment.”
• Respect for Boundaries: Respecting personal and emotional boundaries is essential. It means understanding and honoring when someone needs space or has certain limits, both physically and emotionally. Allow others the space to set their own limits and communicate their needs, which promotes trust and open communication within relationships.

“I speak to everyone in the same way, whether he is the garbage man or the president of the university.” —Albert Einstein.

• Respect for Inclusivity: In an increasingly diverse society, respecting inclusivity and valuing diversity means ensuring that everyone feels welcome and valued regardless of their race, gender, sexual orientation, religion, or abilities. Engage in conversations with people who make different choices, and you might discover new approaches and solutions. Martin Luther King Jr.: “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.”
• Respect for Time: No one wants their time to be wasted, and showing respect for others’ time demonstrates consideration for their commitments and schedules. Being punctual and managing time efficiently are important aspects of this dimension. Respecting others’ time isn’t just a matter of convenience; it’s a powerful way to build trust, strengthen relationships, and achieve collective goals more effectively.

Scenario: Imagine you’re part of a project team with a tight deadline. One team member consistently arrives late to meetings, causing delays and frustration among the group. As a result, valuable time is wasted, and the project’s success is at risk.

• Respect for Consent: Respecting consent involves obtaining clear and enthusiastic permission in various contexts, from personal relationships to professional settings, which ensures that all parties involved are comfortable and have agency in their decisions. This article will help you understand the concept of consent, as it emphasizes the need to promote a culture of consent and respect by educating ourselves and others, creating open communication, respecting boundaries, and holding individuals and institutions accountable.

Digital Etiquette and Online Respect

As we rely more on emails, texts, and social media for both personal and professional interactions, the way we conduct ourselves online has real-world consequences. Each message we send has the potential to affect others.

Digital Etiquette, or “netiquette,” involves following specific online guidelines and social norms to maintain courteous and respectful behavior.

Online Respect centers on displaying empathy, fairness, and consideration towards others in the digital world, creating a welcoming online atmosphere, and honoring individual dignity and boundaries.

As we rely more on emails, texts, and social media for both personal and professional interactions, the way we conduct ourselves online has real-world consequences. Each message we send has the potential to affect others, positively or negatively.

According to this article , the concept of digital and online respect encompasses various aspects of behavior and interaction in the digital world. It involves treating others with courtesy, upholding privacy and confidentiality, and engaging in responsible and ethical online activities.

“In the new world of social media, we need to remember a fundamental principle: that each of us is more than just a digital profile, deserving of respect and dignity.” —Barack Obama.

Digital Etiquette Dos and Don’ts

Practical Tips for Maintaining Online Respect

Here are some practical tips to help ensure that our online interactions are respectful and considerate.

• Think Before You Post: Before sending any online message, take a moment to reflect. Ask yourself if your message is constructive, necessary, and respectful. Consider potential misinterpretations and aim for clear, considerate communication to promote positive interactions and prevent misunderstandings.

Scenario: You’ve received a critical work email from a colleague you’ve disagreed with before about your recent project work.

Action: Before responding, ensure your reply is constructive and respectful. Given your past disagreements, focus on addressing their concerns professionally, such as, “Thank you for your feedback on the project. I acknowledge your concerns and would like to discuss them further. When would be a convenient time for you to meet and go over the project in detail?”

• Respect Privacy: Respecting privacy is key to online etiquette. In online interactions, it’s important to handle personal and sensitive information with care. This approach protects your privacy and promotes a respectful, considerate standard in the digital community.
• Always get explicit consent before sharing someone else’s details.
• Be cautious about what personal information you share about yourself.
• Avoid discussing private matters publicly, such as personal financial information (e.g., income, debts, expenses) or health issues and medical history.

Scenario: You’re part of a social media group dedicated to discussing a common hobby, and you’ve come across a post where a member has shared a personal story about a challenging experience related to that hobby.

Action: Before commenting on the post, respect privacy by refraining from asking for personal details or information without the member’s explicit consent. Instead, offer your support and empathy, focusing on the shared hobby, and contribute to a considerate and respectful online community by keeping personal matters private.

• Understand and Adapt to the Tone: What’s acceptable in one forum might not be in another, so it’s important to understand the context and adjust your approach. 

Emojis and punctuation are keys in expressing tone in digital conversations, but use them judiciously as they can be interpreted differently. A careful approach helps ensure your contributions are appropriate and well-received in each specific online setting.

8 important tips for understanding and adapting to the tone in various online contexts:

• Context Matters: Recognize that what’s acceptable in one online forum may not be in another.
• Observe First: Spend some time observing the tone and communication style of the community before participating.
• Use Emojis Sparingly: Emojis can enhance tone, but use them judiciously to prevent misinterpretation.
• Respect Formality: Adapt your language to match the formality or informality of the online setting.
• Avoid Jargon Overload: Steer clear of excessive jargon or industry-specific terms that may alienate others.
• Be Mindful of Humor: Humor is subjective, so be cautious with jokes and sarcasm in diverse online communities.
• Proofread Before Posting: Typos and errors can impact how your message is perceived; proofreading helps.
• Stay Open to Feedback: Be receptive to constructive feedback about your tone and adapt accordingly.
• Avoid Digital Foot-in-Mouth: In online interactions, showing respect to others involves being thoughtful and measured, especially when responding to provocative content. Instead of immediately reacting to emotionally charged posts, taking time to calm down can prevent escalating conflicts. This restraint demonstrates respect for the conversation and those involved.

Scenario: You come across a social media post from a friend expressing a strong political opinion that you strongly disagree with. The post is emotionally charged and has sparked heated debates in the comments section.

Action: Avoid digital foot-in-mouth by being thoughtful and measured in your response. Instead of immediately reacting with your own emotional response, take a step back and consider the following:

The Impact of Disrespect

Respect is fundamental to peaceful living. Yet, its absence can cause widespread harm in society, relationships, and personal lives.

For example, Consider the case of Meghan Markle , the Duchess of Sussex, who has faced a significant amount of public disrespect and scrutiny from the media and some segments of the public, which has harmed her mental and emotional well-being .

The constant negative media coverage, relentless intrusion by paparazzi, and harsh public criticisms contributed to her experiencing feelings of vulnerability, anxiety, humiliation, and isolation. These emotional stressors have had a real-life impact on her, potentially leading to job dissatisfaction, burnout, and even physical health issues like insomnia and fatigue.

These effects on her mental, emotional, and physical health illustrate how the absence of respect can detrimentally affect an individual’s overall well-being, aligning with the broader psychological consequences.

Impacts of disrespect:

• Disrespectful behavior, whether through words or actions, can strain or sever personal and professional relationships. 
• Consistent disrespect undermines trust, making effective communication and collaboration difficult.
• Disrespectful interactions can lead to stress, anxiety, and lowered self-esteem, impacting mental well-being. According to this study , disrespectful behavior can have a significant psychological impact on individuals. In healthcare, for example, disrespectful behavior can jeopardize an individual’s psychological safety, emotional health, and overall well-being, leading to harmful stress-related diseases, vulnerability, anger, anxiety, and a host of other issues.
• A culture of disrespect creates toxic atmospheres, whether in online communities, workplaces, or social circles.
• Disrespect can stifle open discussion and learning, limiting personal and collective growth.
• Individuals or organizations known for disrespect can suffer reputational harm, affecting opportunities and social standing.
• In some cases, particularly at workplaces or schools, disrespect can lead to legal repercussions related to harassment or discrimination. According to this study , Disrespectful interactions can indeed lead to legal repercussions, particularly in workplaces or schools, where they can be considered as a precursor to harassment and discrimination. While disrespect itself may not always be unlawful, it can contribute to a toxic work environment and is often the first step toward harassment and even workplace violence.

Master The Art of Respect

Congratulations on learning the art of respect! 

Here are some key takeaways on mastering and unlocking the secrets of showing respect to others:

• Respect is more than manners; it’s about recognizing and valuing each person’s unique perspectives and treating them with fairness and empathy.
• Engage fully in conversations, avoid interrupting, and ask clarifying questions to understand others better.
• Put yourself in others’ shoes, especially when views differ, to validate and acknowledge their feelings.
• Be open to different viewpoints, challenge your biases, and consider alternative perspectives in discussions.
• Appreciate the uniqueness of each person, allowing them the freedom to make their own choices and decisions.
• Recognize that disrespect can damage relationships, trust, and mental well-being, creating toxic environments.
• Practice thoughtful and respectful online communication, considering the tone and privacy and avoiding impulsive reactions.

For more interesting topics, don’t forget to check out our article: 20 Signs of a Respectable Alpha Male.

Hannum, K. (2019).  The Power of Respect – Center for Creative Leadership . Center for Creative Leadership. https://www.ccl.org/articles/leading-effectively-articles/the-power-of-respect/

Article sources

Popular guides, how to deal with difficult people at work, related articles.

Science of People offers over 1000+ articles on people skills and nonverbal behavior.

Get our latest insights and advice delivered to your inbox.

It’s a privilege to be in your inbox. We promise only to send the good stuff.

🚨 New Course! 25% Off Body Language Mastery 🚨

• Table of Contents
• Random Entry
• Chronological
• Editorial Information
• About the SEP
• Editorial Board
• How to Cite the SEP
• Special Characters
• Advanced Tools
• Support the SEP
• PDFs for SEP Friends
• Make a Donation
• SEPIA for Libraries
• Entry Contents

Bibliography

Academic tools.

• Friends PDF Preview
• Author and Citation Info
• Back to Top

Respect has great importance in everyday life. As children we are taught (one hopes) to respect our parents and teachers, 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; 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 finally standing on their own two feet, 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 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, and a host of 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. This focus owes much to the 18 th century German philosopher, Immanuel Kant, who argued that all and only persons 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, 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 beings 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, 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 nonhuman beings, 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.

Philosophers have approached the concept of respect with a variety of questions. (1) One set concerns the nature of respect, including (a) What sort of thing is respect? 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) Are there different kinds of respect? If so, is any more basic than others? (c) Are there different levels or degrees of respect? (d) What are the distinctive elements of respect, or a specific kind of respect? What beliefs, attitudes, emotions, and motives does (a specific kind of) respect involve, and what ways of acting and forbearing to act express or constitute or are regulated by it? (e) To what other attitudes, actions, valuings, duties, etc., is respect (or a specific kind) similar, and with what does it contrast? In particular, how is respect similar to, different from, or connected with esteem, honor, love, awe, reverence, recognition, toleration, dignity, contempt, indifference, discounting, denigration, and so on? (2) A second set of questions concerns objects of respect, including (a)What sorts of things can be reasonably be said to warrant respect? (b) 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? (c) Must every appropriate object always be respected? Can respect be forfeited, can lost respect be regained? (3) A third set of questions focuses on moral dimensions of respect, including (a) Are there moral requirements to respect certain types of objects, and, if so, what are the scope and grounds of such requirements? (b) 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? (c) What does respect entail morally for how we should treat one another in everyday interactions, for issues in specific contexts such as health care and the workplace, and for fraught issues such as abortion, racial and gender justice, and global inequality?

It is widely acknowledged that there are different forms or kinds of respect. This complicates the answering of these questions, since answers concerning one form or kind of respect can diverge significantly from those about another. Much philosophical work has gone into explicating differences and links among the various kinds.

One general distinction concerns respect simply as behavior and respect as an attitude or feeling that may or may not be expressed in or signified by behavior. When we speak of drivers respecting the speed limit, hostile forces respecting a cease fire agreement, or the Covid-19 virus not respecting national borders, 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 viruses, without imputing agency (Bird 2004). In such cases the behavior is regarded as constitutive of respecting. Where respect is conceived of as a duty or an entitlement, a certain kind of behavior or treatment may be all that is owed. Similarly, respect as a tribute could be just a certain mode of behavior, such as bowing or standing in silence. In other cases, however, we take respect to be or to express or signify an attitude or feeling, as when we speak of having respect for someone or of certain behaviors as showing respect or disrespect. Here, actions and modes of treatment count as respect insofar as they either manifest an attitude of respect or are of the sort through which the attitude is characteristically expressed; a principle of respect is one that necessarily 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); a moral virtue of respect involves having the attitude as a settled aspect of one’s way of being toward appropriate objects. Most discussions of respect for persons take attitude to be central. In what follows, I will focus chiefly on respect as attitude. There are, again, several different attitudes 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 typically a person, that is, a conscious rational being capable of recognizing objects, intentionally responding to them, having and expressing values with regard to them, and being accountable for disrespecting or failing to respect them. Respect and disrespect can also be expressed or instantiated by or through things that are not persons, such as guidelines, rules, laws, and principles, systems, and institutional organizations and operations. So, we can say that laws that prohibit torture express respect for persons while the institution of slavery is profoundly disrespectful of human beings.

Ordinary discourse about respect as a responsive relation identifies several key elements, including attention, deference, judgment, valuing, and behavior. First, as its derivation from the Latin respicere , (to look back at, look again) suggests, respect is a form of regard: a mode of attention to and acknowledgment of an object as something to be taken seriously. 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. Respect is also perspectival: we can respect something from a moral perspective, or from prudential, evaluative, social, or institutional perspectives. From different perspectives, we might attend to different aspects of the object in respecting it or respect it in different ways. For example, one might regard another human individual as a rights-bearer, a judge, a superlative singer, a trustworthy person, or a threat to one’s security, and the respect one accords her in each case will be different. It is in virtue of this aspect of careful attention that respect is sometimes thought of as an epistemic virtue.

As responsive, respect is as much object-based as subject-generated; certain objects call for, claim, elicit, deserve, are owed respect. 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. Thus, respect involves deference, in the most basic sense of yielding to the object’s demands.

The idea that the object “drives” respect, as it were, is involved in the view that respect is an unmediated emotional response (Buss 1999b). But respect is typically treated as also an expression of the agency of the respecter: respect is deliberate, a matter of directed rather than grabbed attention, of reflective consideration and judgment. On this view, respect is reason-governed: we cannot respect a particular object for just any old reason or no reason at all. Rather, we respect something for the reason that it has, in our judgment, some respect-warranting characteristic, that makes it the kind of object that calls for that kind of response (Cranor 1975; Pettit 2021). And these reasons are both objective, in the sense that their weight or stringency does not depend on the respecter’s interests, goals, or desires, and categorical, in the sense that 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. The objectivity of respect means that an individual’s respect for an object can 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. Moreover, the logic of respect is the logic of objectivity and universality, in several ways. In respecting an object, we respond to it as something whose significance is independent of us, not determined by our feelings or interests. Our reasons for respecting something are, logically, 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. And 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 with feature F.

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. Some things are dangerous or powerful; respecting 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 worth or importance that is independent of, perhaps even at variance with, our 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 disrespectful of nature.

Finally, attitudes of respect typically have a behavioral component. In respecting an object, we often consider it to be making legitimate claims on our conduct as well as our thoughts and feelings and so we 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 only in some ways, 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 rightly calling for that behavior. 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 appropriate ways, and if they did not spring from perceptions or judgments that the object is worthy of or calls for such behavior.

The attitudes of respect, then, have cognitive dimensions (beliefs, acknowledgments, judgments, 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. One last dimension is normative: the attitudes and actions of respect are governed by norms that set standards of success or failure in responding to respect-worthy-objects. Some norms are moral, grounded in moral principles or morally important characteristics of respect-worthy objects and both endorsable by and authoritative for all moral agents. Other norms are social, arising from dimensions of social life, grounded in socially significant characteristics of objectives, and authoritative or applicable (only) for participants in that form of sociality.

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, have 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 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 or powerful things. It is respekt that woodworkers are encouraged to have for power tools, a new sailor might be admonished to have for the sea, and 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. On Kant’s account, observantia is the kind of respect we have an inviolable moral duty to give every person, both by acknowledging their claim to moral equality with us and by never treating persons as if they have little or no worth compared with ourselves (Kant 1797, 6:499). (3) Reverentia , the third concept, is the special feeling of profound awe and respect we involuntarily experience 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. (See further discussion of Kant’s account in section 2.2.)

Hudson (1980) draws a four-fold distinction among kinds of respect, according to the bases in the objects. Consider the following 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 actions intentionally comply with it. The objects of (d) institutional respect are social institutions or practices, positions or roles in an institution or practice, and persons or things that occupy positions in or represent the institution. Institutional respect is constituted 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. 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 draws on feminist ethics of care. Care respect, which is exemplified in an environmentalist’s deep respect for nature, involves both 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.

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, people occupying certain social roles or positions, and persons as such. Appraisal respect, by contrast, is an attitude of positive appraisal, the “thinking highly of” kind of respect that we might have a great deal of for some individuals, little of for others, or lose for those whose clay feet or dirty laundry becomes apparent. Appraisal respect involves a grading assessment of a person in light of some qualitative standards that they can meet or not to greater and lesser degrees. It differs from the more widely grounded esteem and admiration in that it is concerned specifically with the moral quality of people’s character or conduct, or with other characteristics that are relevant to their moral quality as agents.

The recognition/appraisal distinction has been quite influential and is widely regarded as the fundamental distinction. Indeed, evaluative respect is similar to appraisal respect, while respekt , obstacle respect, observantia , directive respect, institutional respect, and care respect could be analyzed as forms of recognition respect. Some philosophers, however, have found the recognition/appraisal distinction to be inadequate, inasmuch as it seems to have no room for reverentia , especially in the form of the felt experience of the sublimity of the moral law and of persons as such (e.g., Buss 1999b), and it seems to obscure the variety of valuings that different modes of respect can involve. Much philosophical work has involved refining the recognition/appraisal distinction.

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 involuntary motivational without being deliberative), specifying the valuing dimensions as necessary.

In everyday discourse, respect most commonly refers to one of two attitudes or modes of conduct. The first is the kind of respect individuals show (or should show) others because of the latter’s social role or position. For example, children should respect their parents by listening and courtroom spectators should respect the judge. by rising upon her entrance. This is a social form of recognition respect that is, typically, structured by social institutions whose norms are authoritative for participants in the institutions and that need not involve any positive valuing of the object. “Respect” is also commonly used, second, in a valuing sense, to mean thinking highly of someone: having a lot of respect for someone who has overcome adversity or losing all respect for a betrayer. This is evaluative respect. However, philosophical attention to respect has tended to focus on recognition respect that acknowledges or values the object from a moral point of view, which we can call “moral recognition respect.” 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 (Birch 1993; P. Taylor 1986). Alternatively, it is argued that certain things have a distinctive kind of intrinsic moral worth, often called “dignity,” in virtue of which evoke reverential respect or ought to be accorded some valuing form of moral recognition respect. In modern philosophical discussions, humans are universally regarded as the paradigm objects of moral respect. 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 moral recognition respect, most philosophical discussion of respect has focused on moral recognition 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 her “Ms. 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 acknowledging her standing as an equal in the moral community, or attending to her as the particular person she is as opposed to treating her like any other human being. 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.

In times past, it was taken for granted that respect for human beings was a hierarchical notion; some humans, it was thought, have a higher moral standing and a greater moral worth than others and so are morally entitled to greater recognition respect. (Not just in times past – this is still the core of racism, sexism, and other forms of bigotry.) However, the modern understanding of respect for persons rests on the idea that all persons as such have a distinctive moral status in virtue of which we have unconditional obligations to regard and treat them in ways that are constrained by certain inviolable limits. This is sometimes expressed in terms of rights: all persons, it is said, have a fundamental moral right to respect simply because they are persons. Connected with this is the idea that all persons are fundamentally equal, despite the very many things that distinguish one individual from another. All persons, that is, have the moral standing of equality in the moral community and are equally worthy of and owed respect. Respect acknowledges the moral standing of equal persons as such and is also the key mode of valuing persons as persons.

But which kind of respect are all persons owed? 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. Moreover, since reverential respect is an involuntary emotional response to something that is “awesome,” but we can’t have a moral obligation to experience an emotion, reverential respect can’t be the kind we owe all persons. 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 moral recognition respect. One analysis takes moral recognition respect for a person as a person to involve recognizing that this being is a person, appreciating that persons as such have a distinctive moral standing and worth, understanding this standing and worth as the source of moral constraints on one’s attitudes, desires, and conduct, and viewing, valuing, and treating this person only in ways that are appropriate to and due persons (Dillon 1997, 2010).

It is controversial, however, 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 the claim, the grounds of 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 not be coextensive with 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 entail both that some non-human things warrant the same respect on the very same grounds as humans and that not all humans do. 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, or of sympathy and empathy, or of valuing, whether human or not; all beings capable of functioning as moral agents, whether human or not; all beings capable of participating in certain kinds of social relations, 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 mentally disabled, the severely mentally ill and senile, those in persistent vegetative states, the pre-born, and perhaps very young children. The third, fourth, and fifth answers might include humans with diminished capacities, 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 in such a way as to make them worthy of respect? One common way of answer this question is to look for some morally valuable natural qualities or capacities that are common to all beings that are noncontroversially owed respect (for example, all normal adult humans). 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 basis has to be something 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 actually 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, for example, only morally good persons (Dean 2014). Another view is that the search for valuable qualities possessed by all humans that could ground universally owed moral recognition respect gets things backwards: rather than being grounded in some fact about humans, respect confers moral standing and worth on them (Sensen 2017; Bird forthcoming). But the last view still leaves the questions: why should this morally powerful standing and worth 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 (Hill 2000b).

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 (Hill 1997). 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, for example, treating them in certain ways? 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? On some accounts, our actual felt experiences of reverential respect play a significant role (Buss 1999b). In other 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 (Hill 2000b; Margalit 1996; Gibbard 1990).

Other questions concern what respecting persons requires of us. 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. Other theorists 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 concerns equality of respect. While most theorists agree that moral recognition respect is owed equally to all persons and that it requires treating persons as equals (as all having the same basic moral worth and status), there is disagreement about whether respect requires that persons be treated equally (whatever is done or not done for or to one person must be done or not done for or to everyone). One view is that equal treatment would fail to respect important differences between individuals (Frankfurt 1999). Perhaps, however, as regards respect as a negative constraint, it is appropriate to treat all persons the same: no one should be treated like worthless garbage (just as no U.S. citizen should be compelled to incriminate themselves), while as regards respect as a positive duty, it may be more respectful of each person to treat individuals with different needs, aims, and circumstances differently (as a loving parent might allow her older children but not the younger ones to have social media accounts).

The most influential account of respect for persons is found in the moral philosophy of Immanuel Kant (1785, 1788, 1793, 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, regardless of personal qualities or achievements, social position, or moral track-record, are owed respect just because they are persons, that is, beings with rational and autonomous wills. To be a person is to have a status and worth unlike that of any other kind of being: it is to be an end in itself with dignity. And the only appropriate response to such a being is respect. Moreover, respect for persons is not only appropriate but also unconditionally required: persons must always be respected. Because we are all too often inclined not to respect each other, one formulation of the Categorical Imperative, which is the supreme principle of morality, commands that our actions express due respect for 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 Metaphysics of Morals) (1785, 4:429). Although commentators disagree about how precisely to understand this imperative, one common view is that it defines our fundamental moral obligation as respect all persons, including ourselves, and thus defines morally right actions as those that express respect for persons as ends in themselves and morally wrong actions as those that express disrespect or contempt for persons (Wood 1999). (On other readings, respect is one of our fundamental duties, but there are others, such as love, justice, and moral self-improvement.) 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?

An end, for Kant, is anything for the sake of which we act. Kant identifies two kinds of ends. The first are subjective ends, which are things we want, which we pursue or promote through means we think will help us to get or advance them. The value of subjective ends is conditional on or relative to the desire or interests of the individual who values them. The other kind of end is objective. These are ends in themselves, ends whose value is not dependent on any interests or desires but is absolute and unconditional, grounded solely in what they are. Kant maintains that all and only rational beings are ends in themselves. The technical term “persons” delineates the category of beings whose rational nature “already marks them out as ends in themselves…and an object of respect” ( Groundwork 4: 428).

To act for the sake of persons as ends in themselves, to respect them, is not to pursue or promote them, but to value them as the unconditionally valuable beings they are. It is also to acknowledge that there are constraints on our treatment of persons, for to be an end in itself is also to be a limit--just as the end of the road puts a limit on our travels, so an end in itself puts an absolute limit on the subjective ends we may set, the means we may use to pursue them, and, very importantly, on how we may treat ends in themselves. Such beings must never be used as if they were merely means, as if they were nothing more than tools that we may use however we want to advance our ends. Note, however, 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 never do is 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. Rather, we must always treat them “as the same time as an end.”

Kant holds that persons, as ends in themselves, have dignity ( Die Metaphysik der Sitten ( The Metaphysics of Morals ) (1797), 6: 435). But what is dignity? Until the last century or so, “dignity” (from the Latin dignitas , worthiness) referred to a high social status associated with the aristocracy, offices of power, and high church positions. Dignity thus distinguished socially important people from the hoi polloi , who had no dignity (Debes 2017). Kant’s view that every person has dignity thus marks a revolution in valuation (but see Dean 2014 and Hay 2012 for the view that only morally good people have dignity). Commentators disagree about how to understand what Kant means by dignity (cf. Sensen 2017, 2011; Cureton 2013; Darwall 2008). But the most common interpretation is that dignity is a distinctive kind objective worth that is absolute (not conditional on anyone’s needs, desires, or interests, and a value that everyone has an overriding reason to acknowledge); intrinsic or inherent (not bestowed or earned and not subject to being lost or forfeited); incomparable and the highest form of worth (a being with dignity cannot rationally be exchanged for or replaced by any other valued object, and is infinitely valuable, we might say, rather than worth $5 or $5 million).

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 (on the aristocratic dimensions of honor, see Darwall 2013; Berger 1983), 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 1651, 79)

In The Metaphysics of Morals , Kant agrees with Hobbes 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. ( MM , 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, and some people deserve social recognition respect based on their socially significant features or positions, all persons as members of the moral community, i.e., 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 distinguishing facts about or features of them.

As the Categorical Imperative indicates, in virtue of the humanity in them that persons 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; Hill 1997; Korsgaard 1996). 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. It is then, not as members of the biological species homo sapiens that human beings 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 the Kantian view of the scope of moral recognition respect for persons as 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, on this view, are not persons and are not owed respect. Second, these capacities could, in principle, 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 does not depend on how well or badly the capacities for moral agency are exercised, on whether a person acts morally or has a morally good character or not, dignity is not a matter of degree and cannot be diminished or lost through vice or morally bad action or increased through virtue or morally correct action. Thus, the morally worst person has the same dignity as the morally best, although the former, we might say, fail to live up to their dignity. Likewise, moral recognition respect is not something individuals have to earn or might fail to earn, so 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, for being regarded as worthless scum, or denied all respect (Hill 2000b). 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 individual achievements or failures, social rank, moral merit or demerit. However, the equality of all rational beings does not entail that persons cannot also be differentially evaluated and valued in other ways for their particular qualities, accomplishments, merit, or usefulness, although such valuing and treatment must always be constrained by the moral requirement to accord recognition respect to persons as ends in themselves.

In The Metaphysics of Morals , Kant develops the implications of this view of persons as ends in themselves. His doctrine of justice holds that the fundamental freedom and equality of persons is the basis of the legitimate state, that freedom of choice must be respected and promoted, that persons are bearers of fundamental rights and that the moral status of persons imposes limits on permissible legal punishment. In his doctrine of virtue, Kant discusses specific moral duties of recognition respect for other persons, as well as duties of recognition 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; 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” ( MM , 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), making them look like worthless beings by defaming them by publicly exposing their faults, and ridiculing or mocking them.

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 the (morally acceptable) 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 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. The importance of the capacity to set ends and value things has been taken by some philosophers to entail that respect also involves helping others to promote and protect what they value and to pursue their ends, provided these are compatible with due respect for other persons, and making 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 1988; Feinberg 1970).

Finally, it is worth noting that on Kant’s account, both the moral law and morally good people--those who do what is right out of respect for the moral law--are also objects of respect. The respect here is reverentia , the inescapable felt consciousness of the unconditional authority of the law and compelling examples of obedience to it, a consciousness of one’s mind “bowing,” as it were, in submission. Reverentia can give rise both to recognition respect of the law and persons as such and to evaluative respect for good people. (See discussions in kant’s Groundwork (4:401n); Metaphysics of Morals (6:399–418); Kritik der praktischen Vernunft ( Critique of Practical Reason ) (1788) (5:72–76); and Die Religion innerhalb der Grenzen der bloßen Vernunft ( Religion within the Bounds of Mere Reason ) (1793) (6:21–23); and in Stratton-Lake 200; Grenberg 1999; Wood 1999; Hill 1998; McCarty 1994).

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 persons 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 of 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 beings ( Metaphysics of Morals , 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 (Wood 1999; Korsgaard 1996). 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 persons 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 persons (Cummiskey 2008, 1990; Pettit 1989; Gruzalski 1982; Landesman 1982; Downie and Telfer 1969), 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 exploring respect in the ethics of other philosophers, including ancient Greek poets (Giorgini 2017), Plato (Rowe 2017), Aristotle (Thompson 2017; Weber 2017; Rabbås 2015; Jacobs 1995; Preus 1991), Hobbes (2017), Hegel (Laitinen 2017; Moland 2002), and Mill (Loizides 2017). Cross-cultural explorations include discussions of similarities and differences between western (Kantian) views of respect for persons and Indian (Ghosh-Dastidar 1987), Confucian (Liu 2019; Lu 2017; Chan 2006; Wawrytko 1982), and Taoist views (Wong 1984). Several theorists have developed 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, or offer alternatives. One significant non-Kantian account is Pettit’s conversive theory of respect for persons (Pettit 2021, 2015). An influential development of the Kantian account is Darwall’s second-personal account (2021, 2015, 2008, 2006, 2004), according to which the regulation of conduct that moral recognition respect involves arises from our directly acknowledging each other as equal persons who have the moral authority to address moral demands to one another that each of us is morally obligated to accept. The reciprocal relations of persons as authoritative claims-makers and mutually accountable claims-responders is, in Darwall’s view, one way of understanding what 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 and between respect and virtues such as trust. For example, Kant 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 ( Metaphysics of Morals , 6: 449–450). Love and respect, in Kant’s view, are intimately united in friendship; nevertheless, they are in tension with one another and respect seems to be the morally more important of the two. 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 is generally recognized (Bagnoli 2003; 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 1999b; Dillon 1997). Other attitudes, emotions, and virtues whose connections with respect have been discussed are toleration (for example, Carter 2013; Deveaux 1998; Addis 2004), forgiveness (for example, Holmgren 1993), good manners (Stohr 2012; Buss 1999a), esteem (for example, Brennan and Pettit 1997), reverence (Woodruff 2003, 2001), honor (Darwall 2015), and appreciation (Hill 2021). Work has also been done on attitudes and emotions that are (usually taken to be) opposed to respect, such as arrogance (Dillon 2003) and contempt (Miceli and Castelfranci 2018; Mason 2017; Bell 2013).

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 (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 persons is supposed to express (for example, Bird 2004). Identity and difference may, however, be appropriate objects of other forms of consideration and appreciation.

The ideas of mutual respect or disrespect and respect for particularity and relationality has also become an important topic in moral and political philosophy. Helm has argued that a “community of respect” is essential to understanding what a person is (Helm 2017). Margalit argues that humiliation, both disrespect and the result of being disrespected, is a form of exclusion of individuals from the good of community (Margalit 1996). 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. Some of these discussions are carried out in terms of recognition rather than of respect, although some theorists contrast recognition and respect (McBride 2013). Honneth develops a broader, critical account of recognition that argues for a harmonious relationship among universal (recognition) respect, esteem, and love, arguing that each is essential for the development of positive relations towards ourselves (Honneth 2007, 1995).

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 2002a, 2002b; 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. In political philosophy, respect for persons has been used to examine issues of global inequality (e.g., Moellendorf 2010). 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, Kerstein 2021; 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, truth-telling, 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 domination and exploitation of all nonpersons and the natural environment. Taking issue with the Kantian position that only persons are respect-worthy, many philosophers have argued that 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 viruses have (full or perhaps just partial) 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 recognition respect is sometimes stripped down to its 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 (Birch 1993). Another strategy is to argue that the true grounds for moral worth and recognition 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 can regard all living things as respect-worthy in virtue of being quasi-agents and centers of organized activity that pursue their own good in their own unique way. I

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 (Foreman 2017; Rocha 2015; Wood 1998). Another strategy argues against Kant that we can both 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 kill animals for food) provided their moral worth is also respectfully acknowledged (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 (e.g., Corral 2015; Foreman 2015; Schmidtz 2011; Bognar 2011; Connolly 2006; Wiggins 2000; Westra 1989).

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 has been analyzed in various ways: it is treated as a moral duty connected with the duty to respect all persons, as something to which all persons have a right and which it would be unjust to undermine, as a moral virtue essential to morally good living, and as something one earns by living up to demanding standards. Self-respect 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. Understanding how, if at all, self-respect is connected with and different from these other attitudes and stances is important to having a good understanding of self-respect and the other things.

In addition to the questions philosophers have addressed about respect in general, other questions have been of particular concern to those interested in self-respect, such as: (1) What is self-respect, and how is it connected to or different from related notions such as self-esteem, self-confidence, pride, and so on? How are respect for persons and respect for oneself alike and unalike? (2) How is self-respect related to such things as moral rights, virtue, autonomy, integrity, and identity? (3) Is there a moral duty to respect ourselves as there is a duty to recognition respect others? (4) 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? (5) Does respecting oneself conceptually entail 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? (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?

Self-respect is a form of self-regard, a moral relation of persons (and only persons) to themselves that concerns their own important worth. Self-respect is thus essentially a valuing form of respect. It is, moreover, a normative stance--it is due regard for oneself, proper regard for the dignity of one’s person or position (as the O.E.D. puts it). 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 appropriate appreciation of oneself as having 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 both the aspects or conception of the self insofar as it is the object of one’s respect and also the nature and grounds of the worth of the self or aspects of the self.

Most theorists agree that 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.

One way of expressing the distinction is to focus on the kinds of self-worth around which it is oriented. One kind of worth has to do with what the individual is: occupant of a social role, member of a certain class, group, or people, someone with a certain place in a social hierarchy, or simply a human person. Kantian dignity is one form, but not the only form, of this kind of worth. Such status- or identity-grounded worth entails both entitlements to due treatment from others and responsibilities for the individual in virtue of being the kind of thing that is rightly the object of respect. Recognition self-respect centers on this kind of worth. (Bird calls this “entitlement self-respect” (Bird 2010); Schemmel calls it “standing self-respect” (Schemmel 2019)). The censuring question, “Have you no self-respect?”, the phrase “No self-respecting person would ...,” and the idea that everyone has a right to self-respect concern recognition self-respect. Another kind of self-respect depends not on what one is but on the kind of person one is making of oneself, on the extent to which one’s character and conduct meet standards of worthiness. Evaluative self-respect has to do with this second kind of worth, an acquired worth that we can call “merit,” which is based on the quality of one’s character and conduct. (Darwall (1997) calls this “appraisal self-respect”; Bird and Schemmel call it “standards self-respect,” since merit is a function of the standards to which one holds oneself and by which one evaluates or appraises oneself.) We earn or lose merit, and so deserve or don’t deserve evaluative self-respect, through what we do or become. Although they are different, recognition self-respect and evaluative self-respect are related. The former involves, among other things, recognizing certain norms as entailed by one’s identity-based worth and valuing oneself appropriately by striving to live in accord with them. The latter involves regarding oneself as having merit because one is or is becoming the kind of person who does live in accord with what one regards as appropriate norms or standards.

Individuals have numerous identities and so worth bases for different forms of recognition self-respect. While self-respect based on one’s social role or position can be quite important to the individual and how she lives her life as a self-respecting chef, rabbi, mother, teacher, Hindu, or member of the aristocracy, most philosophical discussions, heavily influenced by Kant, focus on dignity-based respect for oneself as a person, that is, on moral 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 of 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. One way a self-respecting individual does this is through having, and living in light, of a normative self-conception, i.e., a conception of being and living that she regards as worthy of her as the particular person she is. Such a self-conception both gives expression to ideals and commitments that shape the individual’s identity, and also organizes desires, choices, pursuits, and projects in ways that give substance and worth to the self. 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.

To these three Kantian kinds of recognition self-respect, we can add a fourth, which has to do with the fact that it is not just as abstract human beings or as agents with personal and universalizable moral goals and obligations that individuals can, do, or should respect themselves but also as concrete persons embedded in particular social structures and occupying various social positions with status-related responsibilities they must meet to be self-respecting (Middleton 2006). This last kind also has political implications, as discussed below.

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, 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 (Dillon 2004). 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.

There are also non-deontological accounts of moral recognition self-respect. Utilitarians, for example, can treat self-respect as of paramount importance to a flourishing or happy life, and thereby justifying moral constraints on the treatment of others (Scarre 1992). Similarly, one could give a virtue-theoretical account of recognition self-respect, especially the agentic form (Dillon 2015), although this avenue has been relatively unexplored

It is common in everyday discourse and philosophical discussion to treat self-respect and self-esteem as synonyms. It is evaluative self-respect, typically, with which self-esteem is conflated (Dillon 2013). Evaluative self-respect and (high) self-esteem are both forms of positive self-regard concerned with one’s worth, both involve having a favorable view of oneself in virtue of one’s activities and personal qualities, and a person can have or lack either one undeservedly. Nevertheless, many philosophers have argued that the two attitudes are importantly different (for example, Dillon 2004, 2013; Harris 2001; Chazan 1998; Sachs 1981; Darwall 1977), although some theorists treat the evaluative stance as a form of self-esteem (“mortal self-esteem”). The main difference between the two is that evaluative self-respect is a normative stance and self-esteem is not: the former calls for justification in light of standards one has good reason to regard as appropriate, while the latter arises from beliefs about oneself whose justification need not matter to one and that need not involve standards-based self-assessment. Many philosophers agree that evaluative self-respect is morally important, which makes sense inasmuch as it is in the service of the moral demands of dignity, worthy character, agency, and one’s moral commitments, and so is a motivation for morally appropriate living. Self-esteem--having a good opinion of oneself or feeling good about oneself--is one of the most extensively studied phenomena in psychology and social psychology; it is generally regarded by social scientists as central to healthy psychological functioning and well-being, although they note that it has no necessary connection to moral values, is central to such negative states as narcissism, and can lead to serious disrespect of others and harm unless appropriately constrained (Baumeister et al 1996). (But see Keshen (2017) on the value of reasonable self-esteem.) One way of distinguishing evaluative self-respect and self-esteem 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 in light of standards one regards as implied by one’s moral worth as an agent and a person. Self-esteem, as popularly and scientifically understood, is based both on whatever qualities or activities one prizes or thinks others prize, and on the esteem one believes one gets from others whose esteem one values. It does not essentially concern morally significant worth, appropriate self-valuing, or self-assessment from a moral point of view, and it can be based on features wholly unrelated to or even opposed to good character. For example, one can have a good opinion of oneself in virtue of being a good joke-teller or for having won an important sports competition and yet not think one is a good person because of it (Darwall 1977). And depending on what serves one’s psychological needs or suits one’s companions, one can derive high self-esteem from successful thuggery as from being honest and kind. To have self-esteem is to feel good about oneself; to have evaluative self-respect is to feel justified, to be able to hold one’s head up, look others in the eye, face oneself in the mirror. Another way of distinguishing them focuses on what it is to lose them: to lose evaluative respect for oneself is to find oneself to be shameful, contemptible, or intolerable; to lose self-esteem is to think less well of oneself, to be downcast because one believes one lacks qualities that would add to one’s luster (Harris 2001) or that others think less well of one.

Self-respect is also often identified with pride, although the two are rather different (Morton 2017). Just as there are different kinds of self-respect so, there are different kinds of pride, which are complexly related. In one sense, pride is the pleasure or satisfaction taken in one’s achievements, possessions, or associations; this kind of 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. This kind of pride contrasts with both well-grounded evaluative self-respect and the interpersonal kind of moral 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 (Thomas 1993a, 1978–79). Pride can also be “proper pride,” which is a sense of one’s dignity that prevents one from doing what is unworthy; this 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 and evaluative self-respect, humility is an appropriate dimension of the evaluative self-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 moral 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 if, for example, 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 moral 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 2021, 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 ends 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 moral recognition self-respect. In 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 Critique of Practical Reason (1788) and his Lectures on Ethics (1779), as a combination of noble pride, which is the awareness that we have honored and preserved our dignity by acting in morally worthy ways, and a healthy dose of humility, which is 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 (which he sometimes calls “self-esteem” is a “primary good,” something that rational beings want whatever else they want, because it is vital both 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” (Rawls 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 (but see Bird 2010). 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. Some 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 do damage to the self-respect of members of these groups. Other writers discuss ways that individuals and groups might 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; Basevich 2022; Boxill 1992, 1976; Boxill and Boxill 2015; Collins 1990; Dillon 2021, 1997, 1995; Diller 2001; Hay 2013, 2011; Holberg 2017; Ikuenobe 2004; Khader 2021; Meyers 1989, 1986; Mohr 1992, 1988; Moody-Adams 1992–93; Seglow 2016; Statman 2002; Thomas 2001b, 1983a, 1978–79; Weber 2016). Some theorists, especially those working within a feminist framework, have argued that the prevailing conceptions of self-respect in Kantian theory or 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, Borgwald 2012, Dillon 1992c).

In moral philosophy, theorists have also focused on connections between self-respect and various virtues and vices, such as self-trust (Borgwald 2012; Govier 1993), justice (Bloomfield 2011), honesty (Mauri 2011), benevolence (Andrew 2011), humility (Dillon 2020, 2015; Grenberg 2010), self-forgiveness (Dillon 2001; Holmgren 1998; Novitz 1998), self-improvement (Johnson 2011), general immorality (Bagnoli 2009; Bloomfield 2008), and arrogance (Dillon 2022, 2021, 2015, 2007, 2003).

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 more work remains to be done in clarifying these attitudes and their places among and implications for our concepts and our lives.

• 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,” Business Ethics Quarterly , 13(2): 221–242.
• 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 (Tulane Studies in Philosophy, Volume 31), O.H. Green (ed.), New Orleans: Tulane University Press.
• Bagnoli, C., 2021, “Respect and the Dynamics of Finitude,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 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.
• Beauchamp, T.L. and Walters, L., 1999, Contemporary Issues in Bioethics , 5 th edition, Belmont, CA: Wadsworth.
• Bell, M., 2013, Hard Feelings: The Moral Psychology of Contempt , New York: Oxford University Press
• 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., 1988, A Theory of Freedom , Cambridge: Cambridge University Press.
• –––, 1971, “Privacy, Freedom, and Respect for Persons,” in Privacy ( Nomos 13), J. R. Pennock and J. W. Chapman (eds.), New York: Atherton Press.
• Berger, P., 1983, “On the Obsolescence of the Concept of Honor,” in Revisions: Changing Perspectives in Moral Philosophy , S. Hauerwas and A. MacIntyre (eds.), Notre Dame, IN: University of Notre Dame Press.
• Besch, T.M., 2014, “On Discursive Respect,” Social Theory and Practice , 40: 207–231.
• Birch, T.H., 1993, “Moral Considerability and Universal Consideration,” Environmental Ethics , 15: 313–332.
• Bird, C., forthcoming, Human Dignity and Political Criticism , Cambridge University Press.
• –––, 2010, “Mutual Respect and Civic Education,” Educational Philosophy and Theory , 42: 112–128.
• –––, 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.
• Bognar, G., 2011, “Respect for Nature,” Ethics, Policy, and Environment , 14: 147–149.
• Bognar, G. and S. Kerstein, 2010, “Saving Lives and Respecting Persons,” Journal of Ethics and Social Philosophy , 5 (2): 1–21 [ Bognar and Kerstein 2010 available online ] doi: 10.26556/jesp.v5i2
• Brannigan, M.C. and Boss, J.A., 2001, Health Care Ethics in a Diverse Society , Mountain View, CA: Mayfield.
• Brannmark, J., 2017, “Respect for Persons in Bioethics: Towards a Human Rights–Based Account,” Human Rights Review , 18: 171–187.
• Bratu, C., 2017, “The Source of Moral Motivation and Actions We Owe to Others: Kant’s Theory of Respect,” in The Roots of Respect: A Historical–Philosophical Itinerary , G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• 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.
• Bunch, A., 2014, “Throwing Oneself Away: Kant on the Forfeiture of Respect,” Kantian Review , 19: 71–91.
• Buss, S., “Valuing Autonomy and Respecting Persons: Manipulation, Seduction, and the Basis of Moral Constraints,” Ethics , 115: 195–235.
• –––, 1999a, “Appearing Respectful: The Moral Significance of Manners,” Ethics , 109: 795–826.
• –––, 1999b, “Respect for Persons,” Canadian Journal of Philosophy , 29: 517–550.
• Carter, I., 2013, “Are Toleration and Respect Compatible?” Journal of Applied Philosophy , 30: 195–208.
• –––, 2011, “Respect and the Basis of Equality,” Ethics , 121: 538–571.
• Cary, P., 1996, “Believing the Word: A Proposal about Knowing Other Persons,” Faith and Philosophy , 13: 78–90.
• Chadwick, R., 2017, “Ways of Showing Respect for Life,” Bioethics , 31: 494.
• 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.
• Collins, P., 2017, “The Value of Respect: What Does it Mean for an Army?” Journal of Military Ethics , 16: 2–19.
• 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.
• Corral, M., 2015, “Respect, Protection and Restoration: Preservation as a Negative or Positive Duty,” Ethics, Policy, and Environment , 18: 268–270.
• 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 (Tulane Studies in Philosophy, Vol. 31), O.H. Green (ed.), New Orleans: Tulane University Press.
• –––, 1980, “Kant’s Respect-for-Persons Principle,” International Studies in Philosophy , 12(2): 19–39.
• –––, 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.
• Cureton, A., 2021, “Treating Disabled Adults as Children: An Appreciation of Kant’s Conception of Respect,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2020, “The Limiting Role of Respect,” in The Oxford Handbook of Philosophy and Disability , A. Cureton and D. Wasserman (eds.), Oxford: Oxford University Press.
• Darby, D., 1999, “Are Worlds without Natural Rights Morally Impoverished?” Southern Journal of Philosophy , 37: 397–417.
• Darwall, S., 2021, “On a Kantian Form of Respect: Before a Humble Common Man...My Spirit Bows,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2015, “Respect as Honor and as Accountability,” in Reasons, Value, and Respect: Kantian Themes from the Philosophy of Thomas E. Hill, Jr. , M. Timmons and R. Johnson (eds.), Oxford: Oxford University Press. Reprinted in S. Darwall, 2103, Honor, History, and Relationship: Essays in Second-Personal Ethics II , Oxford: Oxford University Press.
• –––2014, “Respect, Concern, and Membership,” in Social Capital, Social Identities: From Ownership to Belonging , H.B. Schmid, C. Henning, and D. Thomä (eds.), Berlin: De Gruyter.
• –––, 2010, “Sentiment, Care, and Respect,” Theory and Research in Education , 8: 153–162.
• –––, 2008, “Kantian Respect, Dignity, and the Duty of Respect,” in Kant’s Virtue Ethics , M. Betzler (ed.), Berlin: Walter de Gruyter. Reprinted in S. Darwall, 2103, Honor, History, and Relationship: Essays in Second-Personal Ethics II , Oxford: Oxford University Press.
• –––, 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.
• Davis, R.W., 2017, “Rational Persuasion, Paternalism, and Respect,” Res Publica , 23: 513–522.
• Dean, R., 2021, “The Peculiar Idea of Respect for a Capacity,” in Respect for Persons : Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2014, “Respect for the Unworthy,” Pacific Philosophical Quarterly , 95: 293–313.
• Dean, R. and O. Sensen (eds.), 2021, Respect: Philosophical Essays , Oxford: Oxford University Press.
• Debes, R., 2012, “Respect: A History,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• ––– (ed.), 2017, Dignity: A History , New York: Oxford University Press.
• 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., 2020, “Respect for Persons,” in Routledge Encyclopedia of Philosophy , Taylor and Francis [ Dillon 2020 available online ] doi: 10.4324/9780415249126-LO84-2.
• –––, 2010, “Respect for Persons, Identity, and Information Technology,” Ethics and Information Technology , 11: 17–28.
• –––, 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, MA: 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.
• Fabi, R., 2016, “Respect for Persons, Not Respect for Citizens,” American Journal of Bioethics , 16: 69–70.
• Fahmy, M.S., 2013, “Understanding Kant’s Duty of Respect as a Duty of Virtue,” Journal of Moral Philosophy , 10: 723–740.
• 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.
• Fiocco, M.O., 2012, “Is There a Right to Respect?” Utilitas , 24: 502–524.
• Foreman, E., 2017, “Focusing Respect on Creatures,” Journal of Value Inquiry , 51: 593–609.
• –––, 2015, “The Objects of Respect,” Environmental Ethics , 37: 57–73.
• Formosa, P., 2017, Kantian Ethics, Dignity, and Perfection , Cambridge: Cambridge University Press.
• 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 Frankfurt, Necessity, Volition, and Love , 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.
• Garthoff, J., 2010, “Meriting Concern and Meriting Respect,” Journal of Ethics and Social Philosophy , 5(2): 1–29 [ Garthoff 2010 available online ] doi: 10.26556/jesp.v5i2
• Gaus, G.F., “Respect for Persons and Public Justification,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 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 Healthcare Ethics , 14: 83–92.
• Giorgini, G., 2017, “The Notion of Respect in Ancient Greek Poetry,” in Roots of Respect: A Historical–Philosophical Itinerary , G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• Giorgini, G. and E. Irrera, 2017, “Recognition: A Philosophical Problem,” in Roots of Respect: A Historical–Philosophical Itinerary , G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• Giorgini, G. and E. Irrera (eds.), 2017, Roots of Respect: A Historical–Philosophical Itinerary , Berlin: Walter de Gruyter.
• Göbel, M. 2017, “Respect as the Foundation of Human Rights: To What Extent Can This View Be Attributed to Kant?” in Roots of Respect: A Historical–Philosophical Itinerary , G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• Goodin, R., 1981, “The Political Theories of Choice and Dignity,” American Philosophical Quarterly , 8: 91–100.
• Goodpaster, K., 1978, “On Being Morally Considerable,” The Journal of Philosophy , 75: 308–325.
• Gosepath, S. 2015, “On the (Re)Construction and Basic Concepts of the Morality of Equal Respect,” in Do All Persons Have Equal Moral Worth: On ‘Basic Equality’ and Equal Respect and Concern , U. Steinhoff (ed.), Oxford: Oxford University Press.
• Green, L., 2010, “Two Worries about Respect for Persons,” Ethics , 120: 212–128.
• 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.
• Grill, K., 2015, “Respect for What?” Social Theory and Practice , 41: 692–715.
• Groll, D., 2012, “Paternalism, Respect, and the Will,” Ethics , 122: 692–720.
• 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.
• Hay, C., 2012, “Respect–Worthiness and Dignity,” Dialogue , 51: 587–561.
• Helm, B., 2017, Communities of Respect: Grounding Responsibility, Authority, and Dignity , Oxford: Oxford University Press.
• 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., 2021, “Beyond Respect and Beneficence: An Ideal of Appreciation,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2000a, “Basic Respect and Cultural Diversity,” in T.E. Hill, Jr., Respect, Pluralism, and Justice: Kantian Perspectives , Oxford: Oxford University Press.
• –––, 2000b, “Must Respect Be Earned?” in T.E. Hill, Jr., 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, 2000, Respect, Pluralism, and Justice: Kantian Perspectives , Oxford: Oxford University Press.
• –––, 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., 1651/1958, 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., 2007, Disrespect , Cambridge: Polity.
• –––, 1995, The Struggle for Recognition , Cambridge: Polity.
• –––, 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.
• Irrera, E., 2017, “Human Interaction in the State of Nature: Hobbes on Respect for Persons and Self-Respect,” in Roots of Respect : A Historical–Philosophical Itinerary , G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• 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 Metaphysics of Morals,” in Immanuel Kant Practical Philosophy , Mary Gregor (trans. and ed.), New York: Cambridge University Press, 1996.
• –––, 1788, Kritik der praktischen Vernunft , translated as “Critique of Practical Reason,” in Immanuel Kant Practical Philosophy , Mary Gregor (trans. and ed.), New York: Cambridge University Press, 1996.
• –––, 1793, Die Religion innerhalb der Grenzen der bloßen Vernunft , translated as Religion Within the Boundaries of Mere Reason , A. Wood and G. di Giovanni (trans.), Cambridge: Cambridge University Press, 1998.
• –––, 1797 Die Metaphysik der Sitten , translated as “The Metaphysics of Morals,” in Immanuel Kant Practical Philosophy , Mary Gregor (trans. and ed.), New York: Cambridge University Press, 1996.
• –––, 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.
• Kerstein, S. 2021, “A Lack of Respect in Bioethics,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2019, “Hastening Death and Respect for Dignity: Kantianism at the End of Life,” Bioethics , 33: 591–600.
• –––, 2013, How to Treat Persons , Oxford: Oxford University Press.
• Kleinig, J. 1991, Valuing Life , Princeton: Princeton University Press.
• Klimchuk, D., 2004, “Three Accounts of Respect for Persons in Kant’s Ethics,” Kantian Review , 8: 38–61.
• 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., “Valuing Our Humanity,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 1996, Creating the Kingdom of Ends , Cambridge: Cambridge University Press.
• Kriegel, U. and M. Timmons, 2021, “The Phenomenology of Kantian Respect for Persons,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• Kymlicka, W., 1989, Liberalism, Community and Culture , New York: Oxford University Press.
• Labukt, I., 2009, “Rawls on the Practicability of Utilitarianism,” Politics, Philosophy, and Economics , 8: 201–221.
• LaCaze, M., 2005, “Love, That Indispensable Supplement: Irigaray and Kant on Love and Respect,” Hypatia , 20: 92–114.
• Laitinen, A., 2017, “Hegel and Respect for Persons,” in Roots of Respect: A Historical–Philosophical Itinerary , G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• –––, 2002, “Interpersonal Recognition: A Response to Value or a Precondition of Personhood?” Inquiry , 45: 463–478.
• Laitinen, A. and O. Sahlgren, 2021, “AI Systems and Respect for Human Autonomy,” Frontiers of Artificial Intelligence , 26. [ Laitinen and Sahlgren 2021 available online ] doi: 10.3389/frai.2021.705164.
• 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 Punishment,” Criminal Justice Ethics , 17: 29–41.
• Liu, P., 2019, “Respect, Jing , and Persons,” Comparative Philosophy , 10: 45–60.
• Loizides, A., 2017, “John Stuart Mill: Individuality, Dignity, and Respect for Persons,” in Roots of Respect: A Historical–Philosophical Itinerary ,, G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• Lombardi, L., 1983, “Inherent Worth, Respect, and Rights,” Environmental Ethics , 5: 257–270.
• Lovibond, S., 2010, “Impartial Respect and Natural Interest,” Philosophical Topics , 38: 143–158.
• Lu, Y., 2017, “The Phenomenology of Respect with Special Attention to Kant, Scheler, and Confucianism,” Asian Philosophy , 27: 112–126.
• 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.
• Mason, M. (ed.), 2018, The Moral Psychology of Contempt , Lanham, MD: Rowman and Littlefield.
• Mason, M., 2017, “Contempt as the Absence of Appraisal, not Recognition, Respect,” Behavioral and Brain Sciences , 40, E243 [ Mason 2017 available online ] doi: 10.1017/SO140525X16000820
• –––, 2003, “Contempt as a Moral Attitude,” Ethics , 113: 234–272.
• McBride, C., 203. Recognition , Cambridge: Cambridge University Press.
• McBride, W.L., 2000, “Sexual Harassment, Seduction, and Mutual Respect: An Attempt at Sorting it Out,” in Feminist Phenomenology , L. Fisher (ed.), Dordrecht: Kluwer.
• 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.
• Merritt, M.M., 2017, “Practical Reason and Respect for Persons,” Kantian Review , 22: 53 –79.
• 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.
• Miceli, M. and C. Castelfranci, 2018, “Contempt and Disgust: Emotions of Disrespect,” Journal for the Theory of Social Behavior , 48: 205–229.
• Miller, R.W., 1998, “Cosmopolitan Respect and Patriotic Concern,” Philosophy and Public Affairs , 27: 202–224.
• Moellendorf, D., 2010, “Human Dignity, Respect, and Global Inequality,” Journal of Global Ethics , 6: 339–352.
• 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.
• Padela, A.I., Malik, A.Y, Curlin, F., and DeVries, R., 2015, “Reconsidering Respect for Persons in a Globalizing World,” Developing World Bioethics , 15: 98–106.
• Paetzold, H., 2008, “Respect and Toleration Reconsidered,” Philosophy and Social Criticism , 34: 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.
• Pelser, A.C., 2015, “Respect for Human Dignity as an Emotion and Virtue,” Res Philosophica , 92: 743–763.
• Pettit, P., 2021, “A Conversive Theory of Respect,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2015, The Robust Demands of the Good: Ethics with Attachment, Virtue, and Respect , Oxford University Press.
• –––, 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.
• Rabbås, Ø., 2015, “Virtue, Respect, and Morality in Aristotle,” Journal of Value Inquiry , 49: 619–643.
• Rawls, J., 2000, Lectures on the History of Moral Philosophy , Barbara Herman (ed.), Cambridge, Mass: Harvard University 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.
• Roberts-Thomson, S., 2008, “An Explanation of the Injustice of Slavery,” Res Publica , 14: 69–82.
• Rocha, J., 2015, “Kantian Respect for Minimally Rational Animals,” Social Theory and Practice , 41: 309–327.
• Rolston III, H., 2004, “Caring for Nature: From Fact to Value, From Respect to Reverence,” Zygon , 39: 277–302.
• Roth, A., 2010, “Second-Personal Respect, the Experiential Aspect of Respect, and Feminist Philosophy,” Hypatia , 25: 316–333.
• Rowe, C. J., 2017, “Plato on Respect and What ‘Belongs’ to Oneself,” in Roots of Respect: A Historical–Philosophical Itinerary ,, G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• Sangiovanni, A., 2017 Humanity Without Dignity: Moral Equality, Respect, and Human Rights , Cambridge, MA: Harvard University Press.
• Scanlon, T., 1998, What We Owe Each Other , Cambridge, MA: Belknap Press of Harvard University Press.
• Schmidt, L.K., 2000, “Respecting Others: The Hermeneutic Virtue,” Continental Philosophy Review , 33: 359–379.
• Schmidtz, D., 2011, “Respect for Everything,” Ethics, Policy, and Environment , 14: 127–138.
• –––, 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.
• Scholz, S.J., 2015, “Engaged Respect,” Social Philosophy Today , 31: 151–160.
• Schwarz, L., 2021, “Species Egalitarianism and Respect for Nature: Of Mice and Carrots,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• Sensen, O., 2021, “How to Treat Someone with Respect,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2018, Respect for Human Beings with Intellectual Disabilities,“ in Disability in Practice: Attitudes, Policies, and Relationships , A. Cureton and T.E. Hill, Jr., (eds.), Oxford: Oxford University Press.
• –––, 2014, ”Respect Towards Elderly Demented Patients,“ Diametros , 39: 109–124.
• –––, 2013, ”Kant on Duties to Others from Respect,“ in Kant’s Tugendlehre , A. Trampota, O. Sensen, and J. Timmerman (eds.), Berlin: Walter de Gruyter.
• –––, 2009, ”Kant’s Conception of Human Dignity,“ Kant-Studien , 100: 309–331.
• 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.
• Shostak, S., 2013, ”Respect for Nature: A Theory of Environmental Ethics,“ The European Legacy , 18: 799–800.
• 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.
• Spitler, G., 1982, ”Justifying Respect for Nature,“ Environmental Ethics , 4:255–260.
• Stark, C., 2009, ”Respecting Human Dignity: Contract vs. Capabilities,“ Metaphilosophy , 40: 366–381.
• Steinhoff, U., 2015, ”Against Equal Respect and Concern, Equal Rights, and Egalitarian Impartiality,“ in Do All Persons Have Basic Worth? On ”Basic Equality“ and Equal Respect and Concern , U. Steinhoff (ed.), Oxford: Oxford University of Press.
• Stith, R., 2004, ”The Priority of Respect: How Our Common Humanity Can Ground Our Individual Dignity,“ International Philosophical Quarterly , 44(2): 165–184.
• Stohr, K., 2012, On Manners , New York: Routledge.
• 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.
• Thompson, N., 2017, ”Respect in the Ethics of Aristotle,“ in N. Thompson, What Is Honor? , New Haven: Yale University Press.
• Timmons, M. and R. Johnson (eds.), 2015, Reason, Value, and Respect: Kantian Themes From the Philosophy of Thomas E. Hill, Jr. , New York: Oxford University Press.
• Tomasi, J., 1995, ”Kymlicka, Liberalism, and Respect for Cultural Minorities,“ Ethics , 105: 580–603.
• Tse, P., 2014, ”Species Egalitarianism and Respect for Nature,“ in Dimensions of Moral Agency , D. Boersema (ed.), Newcastle upon Tyne, U.K.: Cambridge Scholars.
• van Wietmarschen, H., 2021, ”Political Liberalism and Respect,“ Journal of Political Philosophy , 29:353–374.
• Vanhoutte, W.M.A., 2011, ”Human and Non-Human Animals: Equal Rights or Duty,“ Philosophia , 40: 192–211.
• Velleman, J.D., 1999, ”Love as a Moral Emotion,“ Ethics , 109: 338–374.
• Ware, O., 2014, ”Forgiveness and Respect for Persons,“ American Philosophical Quarterly , 51: 247–260.
• Wawrytko, S.A., 1982, ”Confucius and Kant: The Ethics of Respect,“ Philosophy East and West , 32: 237–257.
• Weber, S., 2017, ”Aristotle on Respect for Persons,“ in Roots of Respect: A Historical–Philosophical Itinerary ,, G. Giorgini and E. Irrera (eds.), Berlin: Walter de Gruyter.
• 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.
• Wilson, E., 2009, ”Is Kant’s Concept of Autonomy Absurd?“ History of Philosophy Quarterly , 26: 159–174.
• Wolff, J., 1998, ”Fairness, Respect, and Egalitarian Ethics,“ Philosophy and Public Affairs , 27: 97–122.
• Wong, D., 1984, ”Taoism and the Problem of Equal Respect,“ Journal of Chinese Philosophy , 11: 165–183.
• Wood, A.W., 2010. ”Respect and Recognition,“ in J. Skorupski (ed.), The Routledge Companion to Ethics , London: Routledge.
• ––, 2009, ”Duties to Oneself, Duties of Respect to Others, in The Blackwell Companion to Kant’s Ethics , T.E. Hill, Jr. (ed.), Oxford: Wiley-Blackwell.
• ––, 1999, Kant’s Ethical Thought , Cambridge: Cambridge University Press.
• –––, 1998, “Kantian Duties Regarding Nonrational Nature,” Proceedings of the Aristotelian Society , Supp. 72: 189–210.
• Woodruff, P., 2003, “Reverence, Respect, and Dependence,” in Virtues of Independence and Dependence on Virtues , L. Beckman (ed.), New Brunswick: Transactional Press.
• ––, 2001, Reverence: Renewing a Forgotten Virtue , New York: Oxford University Press.
• Young, I.M., 1997, “Asymmetrical Reciprocity: On Moral Respect, Wonder, and Enlarged Thought,” Constellations , 3: 340–363.
• Zinkin, M., 2017, “Kantian Constructivism, Respect, and Moral Depth,” in Realism and Antirealism in Kant’s Moral Philosophy , E.E. Schmidt and R. dos Santos (eds.), Berlin: De Gruyter.
• –––, 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.
• Allen, R.F., 2008, “Free Agency and Self-Esteem,” Sorites , 20: 74–79.
• Andrew, B., 2011, “Self-Respect and Loving Others,” in Sex, Love, and Friendship , A. L. McEvoy (ed.), New York: Rodopi.
• Aristotle, Nicomachean Ethics , W.D. Ross (trans.), in Basic Works of Aristotle , R. McKeon (ed.), New York: Random House, 1941.
• 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.
• Bagnoli, C., 2009, “The Mafioso Case: Autonomy and Self-Respect,” Ethical Theory and Moral Practice , 12: 477–493.
• 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: Studies in the Phenomenology of Oppression , New York: Routledge
• –––, 1990c, “Shame and Gender,” in Bartky, Femininity and Domination: Studies in the Phenomenology of Oppression , New York: Routledge.
• Basevich, E., 2022, “Self-Respect and Self-Segregation: A Du Boisian Challenge to Kant and Rawls,” Social Theory and Practice , 3.
• Baumeister, R.L, L. Smart, and J.M Boden, “Relation of Threatened Egotism to Violence and Aggression: The Dark Side of High Self-Esteem,” Psychological Review , 103: 5–33.
• 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.
• Bird, C., 2010, “Self-Respect and the Respect of Others,” European Journal of Philosophy , 18: 17–40.
• Bloomfield, P., 2011, “Justice as a Self-Regarding Virtue,” Philosophy and Phenomenological Research , 82: 46–64.
• ––, 2008, “The Harm of Immorality” Ratio , 21: 241–259.
• Borgwald, K., 2012, “Women’s Anger, Epistemic Personhood, and Self-Respect,” Philosophical Studies , 161: 69–76.
• 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.
• Boxill, B., and J. Boxill, 2015, “Servility and Self-Respect: An African American and Feminist Critique,” in Reasons, Value, and Respect: Kantian Themes From the Philosophy of Thomas E. Hill, Jr. , M. Timmons and R. Johnson (eds.), Oxford: Oxford University Press.
• Bratu, C., 2019–2020, “Self-Respect and the Disrespect of Others,” Ergo , 6 [ Bratu 2019–20 available online ] doi: 10.3998/ergo.12405314.0006.013.
• Braybrooke, D., 1983, Ethics in the World of Business , Totowa, N.J.: Rowman & Allanheld.
• Campbell, R., 1979, Self-Love and Self-Respect: A Philosophical Study of Egoism , Ottawa: Canadian Library of Philosophy.
• Care, N., 2000, Decent People , Lanham, MD: Rowman & Littlefield.
• Carter, J.A., and E.C. Gordon (eds.), The Moral Psychology of Pride , London: 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.
• Cunningham, A., 2013, Modern Honor: A Philosophical Defense , New York: Routledge.
• Cureton, A., 2013, “From Self-Respect to Respect for Others,” Pacific Philosophical Quarterly , 94: 166–187.
• 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., forthcoming, “Old-Fashioned Vices in Contemporary Crises, or, It Matters How You Value Yourself,” in Oxford Studies in Normative Ethics , vol 12, M. Timmons (ed.), Oxford: Oxford University Press.
• –––, 2021, “Self-Respect, Arrogance, and Power: A Feminist Analysis,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• –––, 2020, “Humility and Self-Respect: Kantian and Feminist Perspectives,” in Routledge Handbook on the Philosophy of Humility , M. Alfano, M.P. Lynch, and A. Tanesini (eds.), London and New York: Routledge.
• –––, 2015, “Self-Respect and Humility in Kant and Hill,” in Reason, Value, and Respect: Kantian Themes from the Philosophy of Thomas E. Hill, Jr. , M. Timmons and R. Johnson (eds.), Oxford: Oxford University Press.
• –––, 2013, “Self-Respect and Self-Esteem,” International Encyclopedia of Ethics , H. LaFollette (ed.), New York: Wiley–Blackwell.
• –––, 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.
• Ferkany, M., 2009, “Recognition, Attachment, and the Social Bases of Self-worth,” Southern Journal of Philosophy , 47: 263–283.
• –––, 2008, “The Educational Importance of Self-Esteem,” Journal of Philosophy of Education , 42: 119–132.
• 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.
• Grenberg, J., 2010, Kant and the Ethics of Humility , Cambridge: Cambridge University Press.
• Gutman, A., 1980, Liberal Equality , Cambridge: Cambridge University Press.
• Haber, J.G., 1991, Forgiveness , Savage, MD: Rowman & Littlefield.
• Hadji Haldar, H., 2009, “The Qu’ranic Principle of Peace,” Journal of Shi’a Islamic Studies , 2: 159–180.
• 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.
• Hay, C., 2013, Kantianism, Liberalism, and Feminism: Resisting Oppression , New York: Palgrave Macmillan.
• –––, 2011, “The Obligation to Resist Oppression,” Journal of Social Philosophy , 42: 21–45.
• 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.), New York: Routledge, 1995.
• Hoffman, G., 2014, “The Self-Disrespect Objection to Bioenhancement Technologies: A Feminist Analysis of the Complex Relationship between Enhancement and Self-Respect,” Southern Journal of Philosophy , 45: 448–521.
• Holberg, E.A., 2017, “Kant, Oppression, and the Possibility of Nonculpable Failures to Respect Oneself,” Southern Journal of Philosophy , 55: 285–305.
• Holroyd, J., 2010, “Substantively Constrained Choice and Deference,” Journal of Moral Philosophy , 7: 180–199.
• 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, Enquiries Concerning the Principle of Morals , J.B. Schneewind (ed.), Indianapolis: Hackett Publishing Company, 1983.
• –––, 1739, A Treatise of Human Nature , L.A. Selby-Bigge (ed.), Oxford: Oxford University Press, 1971.
• 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.
• Johnson, R., 2011, Self-Improvement: An Essay in Kantian Ethics , Oxford: Oxford University Press.
• 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.
• Kelleher, W., 2009, “Respect and Empathy in the Social Science Writings of Michael Polanyi,” Tradition and Discovery , 35: 8–32.
• Keshen, R., 2017, Reasonable Self-Esteem: A Life of Meaning , Second Edition, Montreal & Kingston: McGill-Queens University Press.
• Khader, S.J., 2021, “Self-Respect under Conditions of Oppression,” in Respect: Philosophical Essays , R. Dean and O. Sensen (eds.), Oxford: Oxford University Press.
• Kramer, M.H., 2017, “On Political Morality and the Conditions of Warranted Self-Respect,” Journal of Ethics , 21: 335–349.
• –––, 2002, Justifying Emotions: Pride and Jealousy , New York: Routledge.
• –––, 1998, “Self-Respect, Megalopsychia , and Moral Education,” Journal of Moral Education , 27: 5–17.
• Kristjansson, K., 2007, “Measuring Self-Respect,” Journal for the Theory of Social Behavior , 37: 225–242.
• 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.
• Mauri, M., 2011, “Self-Respect and Honesty,” Filozofia , 66: 74–82.
• 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.
• Molyneux, D., 2009, “Should Healthcare Professionals Respect Autonomy Just Because it Promotes Welfare?”, Journal of Medical Ethics , 35: 245–250.
• 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.
• Murphy, J.G. 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.
• –––, 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.
• Schemmel, c., 2019, “Real Self-Respect and Its Social Bases,” Canadian Journal of Philosophy, 49: 628–651.
• Seglow, J., 2016, “Hate Speech, Dignity, and Self-Respect,” Ethical Theory and Moral Practice , 19: 1103–1116.
• Seidler, V. J., 1991, The Moral Limits of Modernity: Love, Inequality, and Oppression . New York: St. Martin’s 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., 2021, “Gaslighting, Dignity, and Self-Respect,” in Human Dignity and the Kingdom of Ends: Kantian Perspectives and Practical Applications , A. Cureton and J-W. van der Rijt (eds.), New York: Routledge.
• –––, 2020, “Self-Respect,” in Routledge Encyclopedia of Philosophy , Taylor and Francis [ Stark 2020 available online ] doi: 10.4324/9780415249126-LO92-2 (print version 1998).
• –––, 2012, “Rawlsian Self-Respect,” in Oxford Studies in Normative Ethics , vol 2, M. Timmons (ed.), Oxford University Press.
• –––, 1998, “Self-Respect,” in 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.), New York: Routledge, 1995.
• 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. LaFollette (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, vol IV.
• –––, 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.
• Weber, E.T, 2016, “Self-Respect and a Sense of Positive Power: On Protection, Self-Affirmation, and Harm in the Charge of ‘Acting White’,” Journal of Speculative Philosophy , 30: 45–63.
• Weil, S., 1972, The Need for Roots , London: Routledge & Kegan Paul.
• –––, 1965, Seventy Letters , Oxford: Oxford University Press.
• Whitfield, G., 2017, “Self-Respect and Public Reason,” Critical Review of International Social and Political Philosophy , 20: 677–696.
• Wisnewski, J., 2009, “What We Owe the Dead,” Journal of Applied Philosophy , 26: 54–70.
• 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.

How to cite this entry . Preview the PDF version of this entry at the Friends of the SEP Society . Look up topics and thinkers related to this entry at the Internet Philosophy Ontology Project (InPhO). Enhanced bibliography for this entry at PhilPapers , with links to its database.

[Please contact the author with suggestions.]

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

Copyright © 2022 by Robin S. Dillon < rsd2 @ lehigh . edu >

• Accessibility

Support SEP

Mirror sites.

View this site from another server:

• Info about mirror sites

The Stanford Encyclopedia of Philosophy is copyright © 2023 by The Metaphysics Research Lab , Department of Philosophy, Stanford University

Library of Congress Catalog Data: ISSN 1095-5054

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

Shopping Cart

No products in the basket.

Respect: The Key to Success, Happiness, and Strong Relationships

Over the past few months, we have been exploring the steps of the Foundation for Developing Compassion and Wisdom’s ( FDCW ) 16 guidelines series in relation to the important aspects of “How we think” including Humility , Patience , Contentment and Delight and “How we act”, including Kindness , Honesty , Generosity and Right Speech . Now we are moving onto the third section of the guidelines “How we relate”, starting this month with “ Respect “.

Introduction: Understanding the Essence of Respect

At its core, respect is the cornerstone of human interactions that transcends cultural, religious, and philosophical boundaries. It’s a universal principle that fosters empathy, cooperation, and understanding. In a world often divided by differences and different beliefs, respect serves as a unifying force, allowing us to recognise the inherent worth and dignity of every individual. It’s not merely a courtesy or politeness but a genuine acknowledgement of human nature and the humanity in each of us.

Here we will uncover the transformative power of respect in various aspects of life. From its impact on personal growth and achievement to its role in nurturing resilient relationships, you will discover that respect is not just a virtue; it’s a catalyst for positive change.

The Benefits of Respect in Our Daily Lives

Respect is not a mere abstract concept; it’s a tangible force that enriches our daily existence in countless ways. One of its foremost benefits is the cultivation of a nurturing and inclusive environment. In our homes, workplaces, and communities, a culture of respect creates a safe space where individuals feel valued and heard. This positive environment, in turn, fosters creativity, innovation, and a stronger sense of belonging. When people are respected, they are more likely to express their ideas openly and collaborate effectively, resulting in enhanced productivity, a positive work environment and a harmonious atmosphere.

Moreover, respect is a cornerstone of healthy, lasting relationships. It serves as the adhesive that binds couples, friends, and families together. In intimate partnerships, respect forms the foundation of trust, communication, and emotional intimacy. In friendships, it paves the way for support, loyalty , and mutual understanding. In family dynamics, respect ensures that conflicts are resolved with empathy and love rather than hostility. By practising respect in our interactions, we nurture bonds that endure the tests of time, enriching our lives with enduring connections.

Furthermore, respect for others has a profound impact on personal growth and self-esteem. When we treat ourselves with respect, we set the stage for self-improvement and development. This means acknowledging our own needs, boundaries, and aspirations. It means understanding that self-compassion is not selfishness but a vital component of overall well-being. In essence, respect for oneself is the springboard from which we launch our journeys toward self-fulfilment and a more authentic, meaningful life.

Self Respect: A Vital Component of a Fulfilling Life

Amidst the whirlwind of life’s demands and the chorus of external expectations, it’s easy to forget the importance of self-respect. Yet, respecting yourself is an indispensable ingredient in the recipe for a truly fulfilling life. It’s the cornerstone upon which your emotional health, sense of self-worth and well-being is built. When you treat yourself with the same kindness and consideration you offer to others, you embark on a journey of self-discovery and empowerment.

Self-respect isn’t about arrogance or narcissism; it’s about recognising your intrinsic value as a human being. It means setting healthy boundaries, prioritising self-care, and making choices that align with your core values and aspirations. When you respect yourself, you are better equipped to weather life’s challenges, bounce back from setbacks, and pursue your dreams with unwavering determination.

Furthermore, self-respect fuels the flames of self-esteem and confidence. It’s the mirror through which you see your own potential and strengths. Embracing your uniqueness and learning from your imperfections become possible when you hold yourself in high regard. As you cultivate self-respect, you’ll find that you’re more resilient, better equipped to handle criticism, and more willing to take calculated risks in pursuit of your goals. In essence, respecting yourself is the cornerstone of a fulfilling and authentic life journey.

Respect in Relationships: How to Gauge its Presence

“Appreciation is a wonderful thing: it makes what is excellent in others belong to us as well” –Voltaire

In the intricate tapestry of human relationships, respect is the thread that holds it all together. But how can we discern whether respect is present in our connections with others? One key indicator is the way we communicate. In respectful relationships, communication is characterised by active listening, empathy, and open dialogue. People genuinely value each other’s perspectives and feelings, seeking to understand rather than to judge. If you find that your interactions lack this open and empathetic exchange, it may be a sign that respect needs to be cultivated.

Another vital aspect to consider is the presence of boundaries. Healthy relationships are founded on mutual understanding and agreement about personal boundaries. These boundaries are not restrictive walls but rather guidelines that ensure both individuals feel safe and comfortable. When respect is intact, both parties honour these boundaries willingly. If you feel your boundaries are consistently disregarded or that you are infringing upon someone else’s without their consent, it’s essential to address this to nurture a more respectful and healthy relationship.

Moreover, respect manifests in the way disagreements and conflicts are handled. In respectful relationships, conflicts are seen as opportunities for growth and understanding, not as battlegrounds for power struggles. Constructive dialogue shows respect and compromise are favoured over hostility and blame. If you find that conflicts tend to escalate into hurtful arguments or unresolved tensions, it’s time to assess the level of respect within that relationship and explore ways to restore it.

Respect and Success: The Surprising Connection

“A hundred times every day I remind myself that my inner and outer life are based on the labours of other men, living and dead.” –Albert Einstein

While it might not be immediately obvious, there is a compelling link between respect and success. Respect is not just a social nicety; it can be a powerful catalyst for personal and professional achievement. One of the reasons for this lies in the way respect fosters collaboration and teamwork. In workplaces where respect is the norm, employees are more likely to collaborate, communicate effectively together, share ideas, and work harmoniously toward common goals. This synergy often leads to increased productivity and innovation, which are key drivers of success.

Furthermore, respect plays a pivotal role in leadership and management. Successful leaders understand that respecting their team members’ abilities, perspectives and own experiences is not only ethical but also highly strategic. When employees feel respected, they are more motivated, engaged, and loyal, ultimately contributing to a more productive and thriving organisation. Respectful leaders tend to give positive feedback and inspire trust and loyalty, making it easier to achieve their objectives and build successful teams.

Additionally, respect can enhance personal success by nurturing valuable networks, better relationships and connections. When you treat others with respect, you leave a positive impression that can open doors to new opportunities. Whether it’s in the world of entrepreneurship, academia, or any other field, building a reputation for being respectful can be a valuable asset that helps you climb the ladder of success. In this surprising connection between respect and success, we find that not only does respect enrich our relationships, but it can also be a formidable ally in the pursuit of our ambitions.

Embracing Diversity: Why Respect Means Accepting Differences

Diversity is a hallmark of our world, encompassing a kaleidoscope of backgrounds, beliefs, and experiences. It’s within this rich tapestry of diversity that respect finds its true calling. Respect isn’t just about recognising the humanity in others; it’s about celebrating and honouring the unique qualities and different perspectives that make each individual special. When we embrace diversity, we acknowledge that our differences are not barriers but opportunities for growth, learning, and enrichment.

Respect serves as the bridge that connects people from diverse backgrounds, fostering a sense of belonging and inclusion. It’s the foundation upon which we build societies where everyone feels valued, regardless of their ethnicity, gender, religion, or other defining factors. By respecting the differences in others, we create spaces where individuals of different backgrounds can thrive and contribute their unique talents and perspectives, leading to more innovative and vibrant communities.

Furthermore, embracing diversity and showing respect for differences is essential for the progress of humanity and healthy society as a whole. It is through this acceptance that we break down stereotypes, challenge biases, and promote social justice. By fostering respect for diversity, we take meaningful steps toward building a more equitable and harmonious world, a respectful and safe environment, where each person’s contributions are recognised and appreciated, irrespective of their background or identity.

Empathy and Respect: Understanding Another’s Perspective

Empathy and respect share an intricate and symbiotic relationship that is essential in our interactions with others. Empathy, often regarded as the emotional counterpart of respect, is the ability to genuinely understand and share the feelings and different perspectives of another person. When we exercise empathy, we demonstrate respect in its purest form.

Empathy allows us to step into someone else’s shoes, to see the world through their eyes, and to truly grasp their experiences and emotions. It’s an act of recognising the inherent humanity in others, just as respect is. By respecting each other and practising empathy, we communicate that we value and validate their feelings and perspectives, which is at the core the basic human need of respecting someone.

Moreover, empathy acts as a bridge that connects us with others on a deeper level. It fosters genuine connections and understanding, which are pivotal in building respectful interpersonal relationships. When we empathise with and understand someone’s perspective, we establish a foundation of trust and open communication, creating an environment where respect can flourish. In essence, empathy and respect are intertwined, and together, they form the bedrock of meaningful and harmonious human connections.

Respect and Compassion: Two Sides of the Same Coin

Respect and compassion are inseparable companions on the path towards creating a more compassionate and peaceful world. When we cultivate respect for others, we inherently pave the way for a deeper sense of compassion to emerge. Respect serves as the catalyst that ignites the flame of compassion within us.

At the heart of respect lies the acknowledgement of the inherent worth and dignity of every individual. It’s about recognising that each person is entitled to their own beliefs, emotions, and experiences. When we hold this perspective, we naturally become more open to understanding the struggles and challenges that others face. This understanding forms the basis of compassion, as it compels us to empathise with their circumstances and offer support.

Furthermore, respect acts as a bridge that connects us with diverse perspectives and backgrounds. When we respect those who are different from us, we are more inclined to listen and learn from their experiences. This not only broadens our horizons but also deepens our capacity for compassion. As we become more aware of the unique challenges that people from various walks of life encounter, our compassion grows, and we are motivated to take action to alleviate their suffering. In this beautiful synergy, respect and compassion work hand in hand to create a kinder and more understanding world.

Effective Communication Through Respect

Respect is the linchpin of effective communication, the adhesive that binds individuals in meaningful connections. It transforms conversations from mere exchanges of words into opportunities for genuine understanding and connection. When we approach communication with respect, we create an environment where all voices are heard, valued, and considered.

Respect is the antidote to defensiveness and hostility in communication. When we respect the perspectives and opinions of others, even when they differ from our own, we set the stage for constructive dialogue. This paves the way for solutions to resolve conflicts to emerge from a place of mutual understanding rather than confrontation. In respectful communication, we seek to listen actively, ask questions for clarification, and validate the emotions and experiences of others, thus fostering positive relationships and an atmosphere of trust and openness.

Furthermore, respect transcends words and is conveyed through non-verbal cues as well. It’s evident in our body language, tone of voice, and the way we engage with others. When we show respect to others in these subtler ways, it deepens our connections and makes our interactions more meaningful and authentic. In essence, respect not only enhances the quality of our communication but also strengthens the bonds we share with others, contributing to more harmonious and fulfilling relationships.

Four Harmonious Friends: A Lesson in Respect and Unity

In a serene Indian forest, an elephant, a monkey, a rabbit, and a bird lived as inseparable friends, embodying a powerful lesson in respect and cooperation. One day, they encountered an enticing fruit high in a tree. Recognising the necessity of unity, they combined their unique strengths. The elephant knelt, the monkey climbed on its back, the rabbit perched on the monkey’s shoulder, and the bird guided the way. Their respect for each other’s qualities enabled them to reach the fruit and share it harmoniously.

This ancient tale reminds us of the enduring importance of respect and collaboration in civilized society. By embracing diversity and valuing each other’s strengths, we can achieve common goals and bring prosperity to our communities. Just as these four friends reached their shared bounty through cooperation, we too can build a more harmonious world by recognising and respecting the important qualities that make each individual unique. Through unity and mutual respect, we can reach the sweet fruits of collective endeavours and cultivate a society characterised by empathy, understanding, and prosperity.

Teaching Respect: Nurturing Future Generations

Instilling respect in children is an essential responsibility of parents, educators, and society as a whole. It is the key to shaping compassionate, empathetic, and socially responsible individuals who will contribute positively to their communities and the world at large. Teaching respect is not just about good manners and etiquette; it’s about fostering a deep appreciation for the inherent worth and dignity of every person.

Showing respect is best taught through modelling. Children learn by observing the behaviour of adults and peers around them. When adults demonstrate respect in their interactions, children are more likely to internalise this value and apply it in their own lives. By modelling respectful behaviour, adults provide children with tangible examples of how to treat others with kindness, fairness, and empathy.

Furthermore, educational institutions play a pivotal role in teaching respect. Incorporating respect into school curricula and policies can help create a culture of respectful behaviour where children learn the importance of tolerance, inclusion, and understanding. These lessons extend beyond the classroom, preparing children to navigate the diverse and interconnected world they will encounter as they grow. In nurturing respect from a young age, we equip future generations with the tools to build more harmonious and inclusive societies.

Discover ways you can teach respect on the FDCW course 16 Guidelines for Children and Teens.

Conclusion: Cultivating Respect for a Better World

Respect is not merely a social nicety; it is the key to nurturing success, happiness, and strong relationships. It’s the common thread that weaves together the fabric of harmonious societies and fulfilling connections. At its core, respect serves as the foundation of empathy, compassion, and effective communication. It is the antidote to bullying, conflict, and discrimination, and the catalyst for positive change. By respecting ourselves and others, we set the stage for personal growth, flourishing relationships, and societal well-being.

In a world often marked by division and discord, let us remember that respect is the bridge that connects us, the glue that binds us, and the compass that guides us toward a brighter, more compassionate future. As we cultivate respect within ourselves and foster it in our communities, we take profound steps toward creating a world where every voice is heard, every person is valued, and every heart is touched by the transformative power of respect.

Foundation for Developing Compassion and Wisdom (FDCW)

At FDCW we are committed to a more compassionate, wiser world. We provide resources , courses and training to develop qualities such as kindness , patience  and  honesty  – qualities which are essential for meeting the challenges of the world we all share.

The Foundation for Developing Compassion and Wisdom (FDCW) was established as a global charity based in London in 2005. Since then we have provided secular training, programmes and resources across many sectors of society – schools, universities, hospices, workplaces, healthcare, youth groups and community centres. Our courses have reached thousands of people across the world through our dedicated and growing network of facilitators in more than 20 countries.

Support our Work

As a non-profit organization, FDCW relies on donations like yours to continue producing valuable resources and hosting events. You can support us by sharing our newsletter, following us on social media, and making a donation. Every contribution, big or small, helps us in our efforts and we truly appreciate it.

Related Articles

Why honesty is the best policy: unlocking a successful, happy life.

Discover why ‘Honesty is the best policy. Explore the significance of honesty in society, its impact on happiness, and strategies to embrace it in daily life.

Universal Ethical Principles for a Better World

At the heart of a harmonious society are the Seven Foundations for Happiness and Peace. Lama Zopa Rinpoche’s timeless principles offer a path to ethical living through kindness, patience, and forgiveness. Explore how these values can transform your life and community.

Unlocking the Secrets Behind the Importance of Kindness for a Happier Life

Explore the importance of kindness, the key to happiness, and how it creates a ripple effect, benefiting everyone around us.

Join our Newsletter:

Registered Office: 93 Tabernacle Street London, EC2A 4BA United Kingdom

Affiliated with The FPMT www.fpmt.org

• Our Privacy Policy
• Terms & Conditions

Foundation for Developing Compassion and Wisdom is a charitable company registered under the laws of England and Wales. Company Registration Number 05335841. Registered Charity No. 1110500.

Home — Essay Samples — Life — Emotions & Feelings — Respect

Respect Essays

When it comes to writing an essay on respect, choosing the right topic can make all the difference. Respect is a fundamental value that plays a crucial role in our interactions with others, and it is a topic that can be explored from various perspectives. Whether you're writing a paper for a class assignment or a personal exploration, selecting the right respect essay topic is essential for creating a compelling and insightful piece of writing.

The concept of respect is a universal value that is essential for fostering positive relationships, understanding different cultures, and promoting empathy and kindness. By delving into the topic of respect, writers can explore the dynamics of power, privilege, and social justice. Additionally, discussing respect can lead to a deeper understanding of ethical behavior, communication, and conflict resolution. Therefore, choosing a respect essay topic allows writers to engage with meaningful and relevant issues that impact individuals and societies.

When selecting a respect essay topic, it's important to consider your interests, the audience, and the scope of the assignment. Reflect on what aspect of respect you want to explore - whether it's respect in personal relationships, respect for diversity, or respect in the workplace. Consider the audience's level of familiarity with the topic and choose a focus that will engage and inform them. Finally, ensure that the topic aligns with the requirements and objectives of the assignment, whether it's a reflective essay, a research paper, or a persuasive argument.

Recommended Respect Essay Topics

Personal relationships.

• The importance of respect in a romantic relationship
• How cultural differences impact respect in friendships
• Parent-child relationships and the role of respect
• Respect in the digital age: navigating online interactions

Diversity and Inclusion

• Understanding and respecting different religious beliefs
• Respect for LGBTQ+ individuals in society
• Respecting cultural traditions and customs
• Challenges of promoting respect in a multicultural workplace

Education and Youth

• The role of teachers in cultivating respect in the classroom
• Bullying and the importance of respect in preventing harm
• Teaching respect for the environment and sustainability
• Respectful communication in student leadership roles

Workplace Dynamics

• Respect as a key component of effective leadership
• Gender dynamics and respect in the workplace
• Respect in cross-cultural business negotiations
• Addressing microaggressions and promoting respect at work

Social Justice and Ethics

• Respect for human rights in times of conflict
• Respecting the dignity of marginalized communities
• Ethical considerations in respectful journalism and media coverage
• Respect for diversity in healthcare and medical treatment

Community and Global Perspectives

• Respect for indigenous rights and sovereignty
• Respect for migrant and refugee populations
• Respect in international diplomacy and global cooperation
• Building respectful and inclusive communities

By considering these essay topics, writers can delve into the multifaceted aspects of respect and engage with its implications in various contexts. Whether exploring personal relationships, social justice, or global perspectives, the topic of respect offers a rich and diverse landscape for meaningful and impactful essays.

200-word on Respect

250-word on respect, made-to-order essay as fast as you need it.

Each essay is customized to cater to your unique preferences

+ experts online

5000-word on Respect

The role of respect in our lives, the importance of respect for us, 750 words on respect importance in daily life, 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

Discussion on Whether Society Can Function Without Respect

Parent as most important humans in your life: respecting our parents, the importance of having proper values of life, 1000 words on respect: the foundation of law and society, get a personalized essay in under 3 hours.

Expert-written essays crafted with your exact needs in mind

Treating People Who Have Dementia with Respect

Respect of women during 1890-1918, book review: "in search of respect: selling crack in el barrio" by philippe bourgois, streaptease dancers and self-respect, discussion on respect in 100 words, the significance of respect in a relationship, why respect is important in fostering harmony, why respect is important in fostering positive relationships, military respect: the cornerstone of discipline and camaraderie, importance of respect for self, 500 words on respect: importance for others, definition of self-respect, importance of respect in the military, understanding self-respect: an analysis of joan didion's essay, relevant topics.

• Responsibility
• Forgiveness
• Why I Want To Be A Nurse

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!

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

Presentations made painless

• Get Premium

121 Respect Essay Topic Ideas & Examples

Inside This Article

Respect is a fundamental value that plays a crucial role in our society. It is the foundation of healthy relationships, effective communication, and a harmonious community. Teaching and practicing respect is essential for creating a positive and inclusive environment where everyone feels valued and accepted.

One way to promote respect is through essay writing. By encouraging students to explore and reflect on different aspects of respect, we can help them develop a deeper understanding of its importance and impact on our daily lives. To inspire students, here are 121 respect essay topic ideas and examples:

• The meaning of respect and its significance in our lives
• How can respect improve relationships with others?
• The role of respect in creating a positive work environment
• Respecting cultural differences and diversity
• The importance of self-respect and self-esteem
• Respect for authority figures and elders
• How does respect contribute to a peaceful society?
• Respecting the environment and nature
• The impact of disrespectful behavior on individuals and communities
• Teaching respect to children and young adults
• Respecting others' opinions and beliefs
• How can respect improve communication skills?
• Respect in the digital age: online etiquette and cyberbullying
• Respecting privacy and boundaries
• The connection between respect and empathy
• Respecting different perspectives and viewpoints
• Cultural norms and practices related to respect
• Respecting traditions and customs
• The role of respect in conflict resolution
• The importance of respecting yourself before others
• Respecting animals and wildlife
• The impact of disrespectful language and behavior in schools
• How can respect help build trust and loyalty?
• Respecting authority figures in law enforcement and government
• The role of respect in sportsmanship and fair play
• Respecting the rights and dignity of others
• The connection between respect and equality
• The impact of disrespectful behavior on mental health
• Respecting boundaries in relationships
• The importance of mutual respect in friendships
• Respecting cultural heritage and traditions
• The role of respect in promoting social justice
• Respecting the contributions of others
• How can respect foster creativity and innovation?
• The impact of disrespectful behavior on academic performance
• Respecting the rights of marginalized communities
• The connection between respect and self-discipline
• Respecting the autonomy and independence of others
• The role of respect in building strong communities
• Respecting the beliefs and practices of different religions
• The importance of respecting the environment for future generations
• How can respect promote cooperation and collaboration?
• Respecting the boundaries of consent
• Respecting diversity in the workplace
• The connection between respect and emotional intelligence
• Respecting the contributions of volunteers and activists
• The role of respect in promoting social change
• Respecting the rights of individuals with disabilities
• The importance of respecting the elderly and vulnerable populations
• How can respect improve conflict resolution skills?
• Respecting the boundaries of confidentiality and trust
• The impact of disrespectful behavior on community cohesion
• Respecting the rights of indigenous peoples
• The connection between respect and leadership
• Respecting the sacrifices of military personnel and veterans
• The role of respect in promoting human rights
• Respecting the autonomy and agency of individuals
• The importance of respecting the privacy of others
• How can respect foster a sense of belonging and inclusion?
• Respecting the contributions of artists and creators
• Respecting diversity in the media and entertainment industry
• The connection between respect and conflict resolution
• Respecting the boundaries of consent and bodily autonomy
• The role of respect in promoting gender equality
• Respecting the rights of LGBTQ+ individuals
• The importance of respecting the perspectives of marginalized communities
• How can respect promote social justice and equity?
• Respecting the contributions of immigrants and refugees
• The impact of disrespectful behavior on political discourse
• Respecting diversity in educational settings
• The connection between respect and emotional well-being
• Respecting the boundaries of professional relationships
• The role of respect in promoting environmental sustainability
• Respecting the rights of future generations
• The importance of respecting the cultural heritage of indigenous peoples
• How can respect foster intercultural understanding and empathy?
• Respecting the contributions of frontline workers and essential personnel
• The impact of disrespectful behavior on community engagement
• Respecting diversity in the healthcare industry
• The connection between respect and mental health
• Respecting the boundaries of personal space and comfort
• The role of respect in promoting social cohesion
• Respecting the rights of animals and wildlife
• The importance of respecting the privacy of individuals
• How can respect foster a sense of belonging and community?
• The impact of disrespectful behavior on social relationships

In conclusion, respect is a fundamental value that should be cultivated and practiced in all aspects of our lives. By exploring these respect essay topic ideas and examples, students can gain a better understanding of the importance of respect and how it can contribute to a more harmonious and inclusive society. Let's continue to promote respect and create a world where everyone is treated with dignity and kindness.

Want to research companies faster?

Instantly access industry insights

Let PitchGrade do this for me

Leverage powerful AI research capabilities

We will create your text and designs for you. Sit back and relax while we do the work.

Explore More Content

• Privacy Policy
• Terms of Service

© 2024 Pitchgrade

Essay on Value Of Respect

Students are often asked to write an essay on Value Of Respect 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 Value Of Respect

What is respect.

Respect means treating others the way you want to be treated. It is showing kindness, listening, and valuing others’ feelings and ideas. Respect is important because it helps everyone feel safe and happy.

Respect at Home

At home, respect involves listening to your family members, following rules, and helping out. When you show respect at home, your family becomes stronger and everyone feels loved and important.

Respect at School

In school, respect means listening to your teachers and classmates. It helps in making learning easier and the school a better place for everyone.

Respect in the Community

Respecting others in your community means being polite, following laws, and understanding different cultures. This respect makes your community a peaceful place where everyone can feel safe and valued.

250 Words Essay on Value Of Respect

Respect: the foundation of strong relationships, respect for differences.

Respect for differences is vital in a diverse world. It encourages us to embrace the uniqueness of others, even if their beliefs, values, or lifestyles differ from our own. When we respect differences, we foster an atmosphere of tolerance and understanding, promoting peaceful coexistence and cooperation among people.

Respect for Authority

Respect for authority figures, such as parents, teachers, and leaders, is essential for maintaining order and stability in society. It allows for effective functioning of institutions and ensures that rules and regulations are followed. Respect for authority teaches us to value discipline, responsibility, and accountability.

Respect for Property

Respect for property teaches us to treat the belongings of others with care and consideration. It prevents theft, damage, and misuse of property, fostering a sense of responsibility and ownership. By respecting property, we demonstrate our regard for the rights and possessions of others.

Respect for the Environment

Respect for the environment involves recognizing the value of nature and taking steps to protect it. It includes conserving resources, reducing pollution, and promoting sustainable practices. By respecting the environment, we ensure a healthy and livable planet for present and future generations.

In conclusion, respect is a cornerstone of harmonious relationships, peaceful societies, and a sustainable planet. By valuing and appreciating others, their differences, and our shared environment, we create a better world for ourselves and future generations.

500 Words Essay on Value Of Respect

Respect and harmony, values, beliefs and opinions.

Respect is not just about being polite or saying the right things; it’s about truly valuing and understanding the worth of others, regardless of their differences. It doesn’t mean that we have to agree with everyone, but it means that we should listen to and try to understand their perspectives. By respecting others, we create an environment where people feel safe to express themselves and where different ideas can be heard and considered.

Benefits of Respect

The benefits of respect are numerous. It helps to create a positive and productive environment in schools, workplaces, and communities. When people feel respected, they are more likely to be engaged, productive, and cooperative. Respect also helps to build strong relationships, both personal and professional. When we respect others, they are more likely to respect us in return.

Respect for Everyone

Respect is a fundamental value that is essential for creating a harmonious and peaceful society. It’s about valuing and understanding the worth of others, regardless of their differences. By respecting others, we create an environment where people feel safe to express themselves and where different ideas can be heard and considered. The benefits of respect are numerous and it helps to create a positive and productive environment in schools, workplaces, and communities. So let’s all strive to be respectful of others, and help to create a world where everyone feels valued and respected.

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

Happy studying!

Leave a Reply Cancel reply

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

Respecting Other People’s Opinions: Encourage Dialogue, Not Hostility

I feel like most people seek to ‘win’ an argument when they encounter someone who has an opinion that differs from theirs (of course, this might just be my perception based on what I see on social media sites such as Reddit or Twitter, where it seems as though users get increasingly hostile with one another when they encounter opinions and perspectives that differ from their own).

However, I don’t think that this is the most productive approach to take when you encounter someone who disagrees with you, because you don’t need to be aggressive and hostile when you can decide to engage in dialogue instead . For the most part, life is rather abstract and there is definitely more than a single way to interpret what’s going on around you, so why not use this to your advantage and learn and understand some new perspectives?

Instead of trying to aggressively dominate the other person with your opinion and arbitrarily dismiss their opinion in the process, try to understand their opinion and perspective on the matter. You don’t grow and evolve by arguing with others, you grow and evolve by gaining new insights, opinions, and perspectives. Everyone has their own unique set of life experiences that prompt them to think and perceive things in a certain way, so why not use this to your advantage? Encourage a dialogue with those that you disagree with, even if it means just simply saying to them ‘That’s interesting, why do you feel that way?’ and then listening to what they have to say.

While you’re listening to the other person explain their side of things, remember that just because you understand where someone is coming from and why they think what they do, it doesn’t mean that you have to agree with them nor does it mean you’re conceding defeat to them. It just means that you’re willing to listen to their side of things because the other party may have something for you to learn.

According to Releaf Medical Clinic , people usually aren’t disagreeing with you simply for the sake of arguing or to infuriate you (of course, sometimes this might be the case, but generally it’s not why others disagree or hold a differing perspective), so don’t feel the need to react so strongly when you find someone who has an opinion and perspective that varies from yours.

• Ask the person probing questions, such as: ‘That’s interesting. Why do you feel that way?’
• Encourage a civil and respectful conversation . Be willing to explain why you feel how you feel, but also be willing to listen to the other party explain their perspective.
• Aim to use objective facts, not emotions or subjective opinions, when having a collaborative conversation.
• Calmly explain your point of view.
• Remember that you’re disagreeing with the person about a certain topic, you’re not trying to go to battle against this particular individual.
• Find a middle ground. Although you disagree with the other party, most likely there are parts of the topic where you agree. Specify these in order to build rapport with the other party , but then calmly explain why you disagree with other aspects.
• Use ‘I’ statements, such as: ‘I understand…’ instead of saying ‘You…’ Don’t make the other party feel as though you’re attacking them, and make it clear to them that you want to understand their side of things even if you disagree with them.
• Listen to the other party. It’s annoying when people just read a headline and don’t read the actual article. Make sure to listen to the actual substance of what the other party is saying, not just a snippet of what they’re saying or a summary of something that someone else said that they said.
• Eventually, just peacefully disagree. Generally, being in full agreement on something isn’t always a prerequisite to being friends or co-workers.
• Be willing to walk away if the other person is being hostile or you find that you’re about to get hostile. Being aggressive isn’t going to force the other person to submit to your opinion, it’s just going to escalate the situation because they’ll meet your hostile tone with one of their own.
• Don’t just arbitrarily tell someone that they’re wrong because their opinion differs from yours. There’s a chance that you’re actually the one who’s ‘wrong’, and more accurately, there’s a good chance the ‘truth’ is probably somewhere in between yours and the other person’s opinion.
• Don’t get aggressive with the other person, because this accomplishes nothing but increasing the hostilities between the two of you.
• Don’t be closed-minded, because you’re selling yourself short by not entering a conversation with the idea that you have something that you can learn. Everyone, including those you think you disagree with, can teach you something, so be willing to listen to their opinion even if you’re going to filter out some parts of it later.
• Don’t feel the need to ‘win’ the argument. Keep an open mind because you probably can learn something from the other person, but if you start to feel that it’s not the best use of your time then respectfully exit the conversation before it gets hostile.
• Don’t fear conflict or disagreement, because honest conflict has more value than dishonest harmony does.
• Don’t only see and look for what supports your view. You won’t grow if you don’t open up your mind to other perspectives and opinions that you’ve previously been ignoring. Understanding other sides doesn’t mean you have to agree with the other side.
• Don’t try to make everyone you encounter agree with you and see things from your perspective because it’s a waste of energy. Simply encourage a dialogue , and if that can’t manifest itself then move on.

Disagreements are a great opportunity to collaborate and evolve yourself as a person, and there are plenty of productive ways to make conflict work for you. Find areas where you agree in order to build some common ground , and then gain a further understanding of the areas where you and the other party disagree. Encourage a conversation, because the fact that you initially disagree doesn’t mean that you have to react to it with hostility and aggression.

Matthew Buckley is an organisational psychologist. He holds a master’s degree in organisational psychology from the University of New Haven.

VIEW AUTHOR’S PROFILE

Related Articles

Men cheat when there are more women in the office, harming their children, study finds adolescents experience mixed emotions when discussing violence, smooth back-to-school transition: 5 expert tips for parents after separation, the empathy advantage: leveraging human skills in a tech-driven world , new study links machiavellian traits to emotional and cyber intimate partner violence, moving on up: how seniors can stay mentally strong for the assisted living switch, positive parent-child relationships may enhance cognitive stability in preschoolers, study finds, it’s not the pet, it’s the bond – study shows attachment determines grief and support after pet loss, tips and strategies to help anxious patients as a paediatric nurse, can bed wetting mats reduce anxiety in children, helping children cope with crises – guide for parents, carers, and educators, how passionate love shapes our lives and relationships, does dating help or hurt your mental health, the psychological impact of foster care, gen z has the lowest libido among generations, according to new study, your salary impacts your decision to have children more today than it did 20 years ago, as interest in fairytale aesthetic soars, wedding expert explains why, international adoptees in norway face significant mental health challenges, according to new study, dr venus nicolino talks about how you can mend a broken heart, study highlights positive impact of cognitive-behavioural counselling on attitudes of childless couples, the crucial role of sleep in infant development, understanding cognitive dissonance and its impact on relationships, older childless women in israel find meaning through freedom and varied perspectives, finds new study, counsellor reveals 4 tips for setting boundaries around tech on family break.

Psychreg is a digital media company and not a clinical company. Our content does not constitute a medical or psychological consultation. See a certified medical or mental health professional for diagnosis.

• Privacy Policy

© Copyright 2014–2034 Psychreg Ltd

• PSYCHREG JOURNAL
• MEET OUR WRITERS
• MEET THE TEAM

6 Core Ways To Show Respect For Others In Your Life (+ Why It’s Important)

Disclosure: this page may contain affiliate links to select partners. We receive a commission should you choose to make a purchase after clicking on them. Read our affiliate disclosure.

It would be difficult to hear the word “respect,” or see an article about respect, and not think of the Queen of Soul, Aretha Franklin, who sadly left us recently at age 76.

Aretha had an extraordinary career, winning 18 Grammy Awards and selling more than 75 million records worldwide.

Of course, her signature song was entitled, “Respect.” And the most familiar phrase of the song is:

R-E-S-P-E-C-T, find out what it means to me

If there’s only one thing we take from this song, it is that respect is important. But what is respect, exactly?

Let’s explore this a bit more, shall we?

How Do We Show Respect For Others?

So how do we show respect for others? What does respect look like? How do we know it when we see it? How do we recognize when it’s absent?

Well, there isn’t space to mention all of them or even most of them, but here are 6 ways to show respect for you to consider and hopefully put into practice.

Listening to what another person has to say is a basic way to respect them. Everyone wants to have their say. Everyone wants to feel that they’re being listened to . Whether they have something profound to say is not the point. People want to be heard… period.

When you give another person your time and your focus and your ear, you validate them. Which conveys respect.

The provision of human rights begins when those who have not listened to a particular segment of society begin to listen. All social change begins with dialogue. Civil dialogue.

Until you listen to another person’s concerns, you will not know who they are and what’s important to them. Respect begins with listening .

When we affirm someone, we’re giving evidence that they matter. That they have value. That they’re important. And that they’re worthy of respect.

Simply affirming someone virtually guarantees that you respect them. To affirm someone, you just have to notice something positive about that person and verbalize this observation.

“You’ve shown great determination over the past 2 years to get your business off the ground.”

“You were incredibly patient and understanding when dealing with that difficult situation.”

“You make me smile every time I see you.”

You may not respect every aspect of who they are and what they do, but you can give them appropriate respect at the level that affirms them. Affirmation is a key way of showing respect to others.

English-American poet W.H. Auden once said that, “We are all here on earth to help others ; what on earth the others are here for I don’t know.”

Life on earth is about serving others. In fact, our professions, our careers, and our jobs should revolve around a desire to serve others. To give back to others. To use our talents and abilities to make life better for others.

Serving shows that we care. And caring shows that we respect. Serving is an important element in showing respect. 

Though kindness and service are first cousins, they aren’t identical. We can serve without being kind. But it’s very difficult to be kind without serving.

When we’re kind to someone, we’re giving of ourselves. We’re giving something they can use. Maybe something they need. Maybe something they need desperately.

Kindness is an expression of respect. Respect for the fact that someone else is simply in need. We have all been in need. And what a relief it was when someone showed us kindness. Kindness is a tangible way of showing respect.

5. Be Polite

It’s appalling to witness the decline of politeness in the modern world. Whether it’s on the highway, at the grocery store, in the parking lot, on the athletic field, on Facebook, or in political rhetoric – polite discourse and interaction is rapidly becoming a lost art.

Yet, it’s so easy to be polite. And it’s so inexpensive too. An act of politeness can literally change a person’s day. It can even change a person’s life.

It can lift their spirits instantly. It can help them press on through what may be difficult. Some cultures in the world are known for their politeness. Other cultures are known for their rudeness.

Which communicates respect and which doesn’t? If you want to show respect for someone, start by being polite.

6. Be Thankful

If William James was right, that human beings crave appreciation, then thankfulness is the way we affirm it.

When someone does something for you that’s beneficial. Or they say something to you that’s helpful in some way. Or they honestly affirm you in some way that’s important to you. You should thank them .

Again, thankfulness is becoming increasingly rare in our world.

I hold the door for people, and they walk right past without even seeming to notice. I let people out into my lane of traffic so they’ll save time. They look at me as if it’s their solemn birthright. I help people in other ways that I’m certain was valuable to them. Yet I hear nothing in the way of thanks.

It’s not so much that we need to be thanked. It’s that we want to feel that what we’ve done has made a difference. When there is no thankfulness for something we’ve done, or even for who we are, we feel a lack of respect.

Respect doesn’t always require thankfulness. But it often does. It’s just another way we show respect. It’s just another way that we feel respected.

Why Respect Is Important In Life

What’s so great about respect anyway? Why does it matter in the grand scheme of things?

1. Showing respect is the right response in a civil society.

One of the characteristics of a civil society is the showing of respect to fellow citizens. The conviction that other members of a family, a town, a city, a nation, or a region of the world are worthy of respect.

The Universal Declaration of Human Rights was adopted by the United Nations General Assembly in Paris in 1948. Its goal was to grant status worthy of respect to all human beings everywhere. No human being is exempt.

Showing respect for human life and human beings is fundamental to a civil society and civil world.

2. Respect affirms those worthy of respect.

When we respect others, it affirms their right to respect and their worthiness of respect. On the other hand, when we withhold respect from others, we imply they are unworthy of it.

This can trigger a decline that is exceedingly difficult to arrest and end. Once it is generally believed that a certain race or ethnic group or nationality or skin color or gender or age is unworthy of respect, the flood gates open for abuse.

We’ve seen this many times in the past two centuries in particular. The natural and logical outcome of the removal of respect from particular classes is first rejection, then discrimination, then abuse, and ultimately genocide.

It starts with a lack of respect. It’s another reason why respect should be common among all peoples everywhere, and why respect is so important.

3. It encourages behavior that’s respectful.

When someone is living in a way that brings them recognition, honor, and respect, it encourages their living that way. Not always, but usually. Behavior that’s rewarded tends to be repeated.

Or, put another way, “What’s rewarded gets done.”

Whether we wish that behavior worthy of respect would be common without encouragement misses the point. It’s simply human nature to do what gets rewarded and shy away from what doesn’t.

4. It provides a solid foundation for relationships.

There should be serious reluctance to maintain a relationship that does not offer respect. People don’t like to be treated badly. People don’t like to be demeaned, devalued, dishonored, and disrespected.

If a relationship lacks respect, it is almost certainly an unhealthy one. Toxic relationships nearly always have a lack of respect as a common element.

Meaningful, healthy, and mutually-beneficial relationships show mutual respect. It’s fundamental.

5. Without respect we lose heart.

Respect is so basic to human well-being that in its absence, people don’t thrive. They don’t need to have respect from everyone – but there are certain people from whom respect is virtually mandatory.

The father of modern psychiatry, William James said, “The deepest principle in human nature is the craving to be appreciated.” Those who are not appreciated do not feel respected. It’s disheartening.

The history of the struggle for civil rights throughout the world is the struggle to win respect from others. The American Founding Fathers expressed it in the United States Declaration of Independence this way:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty, and the pursuit of Happiness.”

Respect for human beings entails the granting, preserving, and protection of these rights. Without respect, these rights will be missing. And if these rights are missing, respect will be missing too. They exist together.

So, we’ve seen what respect is. We’ve seen how to show respect in practical ways. And we’ve seen why respect is important.

Hopefully we not only see that respect is an important aspect of life, but we see why it’s important to show it consistently. Everyone is due respect by virtue of being a human being.

Everyone wants respect. Everyone should show respect. So hopefully everyone will receive the respect they’re due, and they’ll grant the respect due others.

You may also like:

• Why Are Some People So Mean, Rude, And Disrespectful To Others?
• 20 Signs You’re Disrespecting Yourself (And How To Stop)
• How To Accept Others For Who They Are (Rather Than Who You Want Them To Be)

You may also like...

10 Red Flags Your Partner Has No Intention Of Committing

10 Behaviors That Show A Man Is A Player

12 Signs You Are In A Convenience Relationship That’s Devoid Of Love

You Can Do Better Than “I Love You”—Say These 10 Things Instead

12 Signs You’re Forcing A Relationship That’s Got No Future

12 Signs You’re A Loyal But Foolish Partner Who Is Holding A One-Sided Relationship Together

12 Ways To Make Your Partner Feel Loved And Appreciated

If you want your relationship to thrive, say goodbye to these 12 behaviors

12 Red Flags Someone Is Jealous Of You In A Big Way

About The Author

I was born and raised in northern Virginia near Washington, D.C. My dream as a child was to play professional baseball. I made it as far as a baseball scholarship to a Division 1 college. I’m a teacher at heart, and love to teach anything and anybody who wants to learn. I started out as a public school teacher. But within a few years, felt called to the ministry, where I spent 32 years as a pastor. I love the outdoors. I love to read. I love people. I love to learn. I try to take a long walk every day year-round. I’ve done that for more than 40 years. It’s where I do some of my best thinking. It also clears the cobwebs from my head and the nonsense that tries to take root there. My blog is Quotation Celebration , where I discuss the meaning and lessons contained within great quotes.

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.

Table of Contents

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

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.

Respect in Daily Lives Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Respect is a crucial aspect of everyone’s life. Through respect, everyone can act kindly and treat others well. Respect implies putting into consideration of how other people feel. By treating others, in the same manner, you would like them to treat you, is a good show of respect. Most of the people claim to show respect as a very tough exercise, but this is not always the case.

Showing respect can be demonstrated by simple words such as “please,” and saying “thank you” (Wenger 75). Some people tend to forget these words and are essential in our day to day lives. Severally, some relationships have broken due to a lack of respect between partners.

The show of respect is very important especially to the adults, as they act as role models to the young children. If children can happen to witness adults disrespecting one another, through the exchange of harsh words, it would be very hard to correct such children in the future. It is always advisable for the adults to demonstrate the highest level of respect at all times, to avoid displaying bad example to the children.

For instance, it would be a bad example for someone to criticize the other due to some differences, as this should be rather described as uniqueness (Wenger 102). Assisting other people whenever they require your assistance and making others feel comfortable is a good way of demonstrating respect.

Through being respectful, one can create a good relationship with others, as he or she would be able to listen to other people’s opinions without criticizing them. For instance, a respectful student would interact well with other students, as well as with the tutors. A good relationship of a student with his or her teachers would promote his or her level of understanding hence good performance.

Lack of respect may result in regular quarrels between one with his fellows. In our normal lives, errors and mistakes are inevitable among human beings. Different types of disagreements must arise in the normal lives among friends and even family members (Wenger 82). Without respect, it would be hard to settle such differences, as no one would listen to the other.

Hence quarrels would happen. A certain researcher said that differences among human beings are inevitable, as everyone is created uniquely. He emphasized his point by saying that “Judging others against our standard is being egotistical. Respect everyone’s right to be different” (Wenger 112). This is a clear quote to show that respect matters a lot in our lives, especially in the way we relate with one another.

Respect is applicable in every aspect of our lives including political, social, and cultural lives. In any healthy relationship, one learns to respect and trust the most important people in his or her life (Wenger 98). Disagreements may be inevitable, but through respect, one learns on how to stay calm and express his or her opinions.

Remaining respectful would make one be composed and understand the cause of differences, and it would be easier to fix the cause of disagreements. The moments of disagreements in a relationship makes any relationship stronger day by day.

In a good relationship, people should learn how to respect one another for who they are. It is also important for one to recognize himself first, as it would assist in setting boundaries, and promote a good feeling in a relationship.

Weznger, Edwin. Social life: respect and Trust. New York: Cengage Learning, 2009.

• Individual Influences of Conformity and Obedience
• Locus of Control
• Giving an Argument and Having an Argument: Comparison
• Erving Goffman's Dramatic Sociology Theory
• Home With No Father: Single Mothers
• What Is a Parent?
• Alcoholic Anonymous Meeting as Group Therapy
• Disabled People Living with Normal People
• Commodity Fetishism
• Reproductive Technologies in US
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2020, March 14). Respect in Daily Lives. https://ivypanda.com/essays/respect-in-daily-lives/

"Respect in Daily Lives." IvyPanda , 14 Mar. 2020, ivypanda.com/essays/respect-in-daily-lives/.

IvyPanda . (2020) 'Respect in Daily Lives'. 14 March.

IvyPanda . 2020. "Respect in Daily Lives." March 14, 2020. https://ivypanda.com/essays/respect-in-daily-lives/.

1. IvyPanda . "Respect in Daily Lives." March 14, 2020. https://ivypanda.com/essays/respect-in-daily-lives/.

Bibliography

IvyPanda . "Respect in Daily Lives." March 14, 2020. https://ivypanda.com/essays/respect-in-daily-lives/.

• (205) 366-0265
• Self Leadership

The Art of Respecting Others’ Opinions

By Ken Chapman, Ph.D. Ken Chapman & Associates, Inc.  

Listen to the audio version of this article here:

  respecting others’ opinions is part of a larger attitude of respect., as we grow older, we are expected to develop respect for the whole person. respect for opinions is not an easy art at all. it requires self-esteem, self-control, sensitivity, tolerance, fairness, and generosity. and it applies both to stated opinions and to opinions that are unspoken., there are at least two ways of showing disrespect for others because of what they think. one is by telling them that their opinions are crazy, stupid, worthless, etc. the other is by assuming that what we think must be what they think also., respecting others’ opinions does not mean being untrue to our own. it simply requires us to recognize that others are entitled to look at the world differently and that when they share their views with us, they can expect a fair hearing., what we believe is an integral part of who we are., therefore, we tend to perceive criticism directed at our opinions as rejection. when that happens, defensiveness and resentment can put an end to dialog. this means we should follow good protocols of agreement and, if possible and appropriate, do the following:, 1. save the core of someone else’s opinion even as you qualify your acceptance. “yes, i agree that what you say may be true in general, but there are circumstances when . . .”, 2. recognize that although you do not agree, what you hear is not unreasonable. “indeed, that idea can be appealing, however, . . .”, 3. allow that if you knew more, your opinion might change. “i don’t know. it doesn’t seem right, but perhaps there is more here than i am seeing at the moment.”, 4. make generous use of the metaphor of perspective. “yes, but if you look at it from a different point of view. . .”, all these are forms of qualified disagreement which in most circumstances are preferable to absolute disagreement. through them, you will usually manage to take the sting off your challenge. if, however, the opinion in question is repugnant to you, feel free to reject it out right. “i’m sorry, i believe this is wrong.” “i disagree, i find this opinion offensive.” “you know, this really goes against my principles.”, the way we react when we do not agree depends on where we are, with whom, and what we are doing., for example, someone argues that more public funding should go to private schools, an opinion you do not share. at a pta or town meeting, you can take your time to present a detailed, forceful argument against it. as an invited guest at a dinner table, however, it is almost certainly best to gracefully move past the issue. in other words, you may want to balance your desire to state your convictions with your concern for good fellowship that your host worked so hard to foster. in general, any meal is not the best venue for a political debate., many speak as though their opinions were necessarily shared by everybody around them. this presumptive sharing can originate in simple lack of sensitivity or it can be a deliberate (if covert) way of saying, “if you don’t think like me, you should start now.” either way, it is a form of bullying., we are all victims at one time or another of presumptive opinion sharing. i find myself drawn over and over again into playing the worn-out game of television bashing. there is always someone who thinks it is time to remind me that television is awful and harmful to me and the rest of humanity. this is presented as a self-evident truth upon which everybody, with a semblance of a brain, agrees and which should go unexamined. i am thus expected to join in the condemnation. the point is that i resent finding myself inducted into a club i did not ask to join., those who operate according to the “i’m sure you are one of us” assumption, think on our behalf and dismiss the notion that we might have a different opinion. this is, for lack of a better word, rude., those with views different from yours may refrain from revealing them to preserve the harmony of the conversation. or, they may choose not to challenge you because they feel intimidated by you. aware that they are giving the impression they agree with an opinion when in fact they do not, may make them feel frustrated. spare them., present your opinions as just opinions rather than absolute truths. make room for disagreement and invite feedback., among the most civil utterances of all time is the simple, humble, and smart question, “what do you think” let’s use this question generously., who knows, we may learn something by listening in earnest to an opposing view. we may even discover that our opinion is not as good as we thought it was., if you found this article helpful,  follow ken chapman & associates, inc. on social media for a weekly quote such as this one:, instagram: theleaderscode, you may also find these two podcast episodes interesting:, dr. ken chapman discusses self-reflection in brain chatter’s “through the looking glass”, former shipt ceo kelly caruso discusses “why i want disagreement on my team”, about our firm.

For over 40 years Ken Chapman & Associates, Inc. has been making a measurable difference in the corporate cultures of American businesses and in the lives of their team members. KC&A’s value equation is “Committed to People, Profit, and More.”

Recent Posts

Longtime kc&a board leader passes.

KC&A mourns the passing of longtime KC&A board leader, Ed Pruitt. Ed joined KC&A as a board member in 2008.  He enjoyed a long career with Thiokol Corporation in Huntsville,

New KC&A Chief Operating Officer Elected

Ken Chapman & Associates, Inc. is pleased to announce the election of Ms. Kimberly McNany as its Chief Operating Officer effective September 8, 2023. Kim joined KC&A in 2018 following

New KC&A President Named

Ken Chapman & Associates, Inc. is pleased to announce the selection of Derek Conrad Brown as president of the forty-year-old firm.  Derek originally joined KC&A in 2012. Previously, he was

• 1806 6th Street
• Tuscaloosa, AL 35401

Quick Links:

© KEN CHAPMAN & ASSOCIATES, INC. all rights reserved.

Why Is It Important to Respect the Opinions of Others?

Moral Lessons

Published December 26, 2022

It’s ironic that in a time where freedom of expression is more valued than ever, expressing a personal opinion can ignite a blood feud (figuratively and sometimes literally).

Nowadays, simply agreeing or disagreeing with a post online can earn you threats from people who don’t even know your name. In social media threads, a simple discussion can easily turn into a heated debate.

You see, this is exactly what’s wrong with the world today. In our bid to make ourselves heard, we’ve also lost the ability to listen to what other people have to say.

So why is it important to respect others’ opinions?

Because respect begets respect. It’s as simple as that. If you want people to respect your views and opinions, you need to respect theirs too.

Besides, the lack of respect for others’ opinions has always been humanity’s biggest downfall. Since ancient times, wars have been waged, and entire civilizations destroyed just because one person thinks they’re right and all others are wrong.

If we want to change this narrative, we need to start respecting other people’s opinions. We need to learn to see things from perspectives other than our own.

The Importance of Respecting Others’ Opinions

Aside from a mutual obligation to respect each other, there are many more reasons why we need to listen to what other people have to say. Here are some of them:

1. It expands your horizon.

In different cultures, a dog’s bark is heard and represented in various different ways. In the US, it’s usually represented as “woof, woof”. While Italians hear and write it as “bau, bau”. So, which of them is correct?

Well, they all are. Whether it’s “bau bau”, “arf arf”, or “au au”, it’s the same dog’s bark.

This is the importance of respecting others’ opinions. It teaches you to acknowledge that there isn’t only one version of the truth.

What might be true for you may not necessarily be the same for others. And other people’s truths may not always coincide with your beliefs. This, in turn, opens your mind and expands your horizons.

You see, refusing to acknowledge that others may also be right is like putting yourself in a box. When you only hear what you want to hear, you stop growing, and you stop learning. If everyone thinks that way, how can society progress?

2. Everyone has something to teach the other.

One of the reasons why we have differing opinions is that we all have different experiences. No two people have the same exact life experiences. Even conjoined twins experience things differently.

Because of these different life experiences, all of us can learn something from each other. But this won’t be possible if we fail to acknowledge and respect each other’s opinions.

3. Each of us is entitled to our opinions.

There’s a reason why God gave us the ability to think rationally. It’s because He wants us to form our own opinions. Therefore, we should all be entitled to express them. If we all acknowledge this basic right, then it’d be much easier to see things from other people’s perspectives.

4. It’s a self-esteem booster.

Children who are encouraged to express their opinions grow up confident and more socially adjusted. The same is true for everyone, regardless of age.

If you make someone feel that you respect their opinion and that what they think matters, it gives them courage to speak up even more. They become more confident in expressing themselves.

As a result, they won’t have to bottle up their thoughts and feelings inside of them. This, in turn, reduces their risk of developing depression, anxiety, and other mental health issues.

5. The world will be so much more peaceful.

This goes without saying. If we all learn to respect each other’s opinions, there will be less chaos. We’ll be able to communicate more effectively without the need for insults and profanity. In short, the world will be a lot more peaceful.

Why It’s Hard to Respect Others’ Opinions

It’s undeniable that respecting other people’s opinions is easier said than done. Sometimes it’s tough not to argue with someone whose beliefs are vastly different from yours.

You see, this is one of the main reasons why many of us often find it hard to listen to other people’s opinions. We hate to be proven wrong. That’s why we tend to take a difference in opinion as a personal attack against us.

As a natural response, we tend to get defensive and adopt a more combative stance. It’s like all logic and reason suddenly flies out the window until only resentment remains.

When this happens, we no longer care who’s right or wrong. We just want to prove that we are right to save our bruised egos, no matter what it costs.

How to Respect Others’ Opinions

Respecting others’ opinions doesn’t necessarily mean you need to agree with them. You can disagree without disrespecting their opinions. That said, here are some ways to show others that you respect their opinion:

1. Making others feel that their opinions are valid.

Instead of shutting down people when they’re trying to speak their mind, let them do so. Let them feel that their opinions are valid. It’s one of the best ways to show your regard for their opinion.

2. Acknowledge that everyone has their own truth.

As I said, the truth has many versions. Does this mean that truth is subjective? Not necessarily. It just means that we are all experiencing the same truth but seeing it from different perspectives.

As such, it’s inevitable that other people’s truth will differ from yours. Acknowledging this is the first step to accepting and respecting other people’s opinions.

3. Accept that you’re not right all the time.

Contrary to what you might think, nobody knows everything. Even the best thinkers and philosophers don’t know the answer to every question.

So if someone has a different opinion from yours, consider it as a learning opportunity. Instead of always trying to prove that you are right, accept that other people can be right too.

Donate To The Poor & Homeless Of South Florida

Our Father’s House Soup Kitchen has fed the poor and homeless in South Florida over 900,000 hot meals since 1993. Our tax deductible non profit organization also accepts and distributes donations such as clothing, toiletries, shoes, bicycles, and more. You can donate to help the poor and homeless through our website.

Reviewed For Factual Accuracy

Our team meticulously fact-checks all website content before publishing. Discover more about our website’s editorial standard here and the dedication we uphold.

About The Author

Judy Ponio is a professional writer and devoted Christian. She has a passion for writing about topics related to morality and helping the poor and homeless. She is the lead author for the Our Father’s House Soup Kitchen blog.

Correct Digital, Inc is paid by private donors to provide website digital marketing services to this non-profit organization.

Related Posts

50 Uplifting Quotes About New Beginnings

Positive Affirmations to Increase Confidence

A Closer Look Into The Epicurean Lifestyle: Can It Make You Happier?

501(c)(3) not for profit based in Pompano Beach, Florida USA

Helpful Links

Blog ✦ About ✦ Gallery ✦ Contact

© OFHSoupKitchen.org 2024

View Our Privacy Policy

Web Development by Correct Digital

Donate To Help The Poor & Homeless Of South Florida

Our Father’s House Soup Kitchen has served over 900,000 hot meals to those in need since 1989. Help us continue our mission to serve God’s precious poor with an online tax-deductible donation.

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

• Updating Our Impartiality Discussions - Part 1 -- The Burgesses update their 2-year old discussion of impartiality, adding to it Martin Carcasson's notion of "principled impartiality" which adds in quality information and "small-d" democracy.
• Massively Parallel Peace and Democracy Building Links for the Week of September 1, 2024 -- More in our regular set of links from readers, about colleague's activities, and from outside news and opinion sources.
• Updating Our Impartiality Discussions - Part 2 -- In part 2 of this 2-part series, we apply Martin Carcasson's notion of "principled impartiality" to the Israel/Gaza/Hezbollah/Iran war, and to the political conflict in the United States.

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

Psychologies

Share this:

Respecting other people’s opinions.

Whether it is over politics, beliefs or relationships, not everyone has to agree all the time, says Harriet Minter. She urges us to embrace and respect other people’s opinions, whether they reflect our own or not

‘‘Agree to disagree?”

I studied politics at university. I’ve voted in every election since I’ve been old enough to vote, and I’m a thoughtful voter: I read the manifestos, take those quizzes online to find out which party I’m most aligned with, and look back over the MPs’ voting records. I enjoy having a well-formed political opinion but, over the past few months, that enjoyment has been tested because I keep finding myself arguing with the people around me.

It’s been a tough year or so for politics: just when you’ve got your head around one political conundrum, another one has popped up needing as much thought and as strong an opinion. Social media has amplified this. Now there’s so much discussion and debate that if you want to be heard you can’t sit calmly in the middle of the fence weighing up the pros and cons, you need to take an extreme position and then defend it no matter what.

The other thing I’ve noticed is just how much people care about their stance and how personally attacked they feel if you question it. As someone whose favourite word is ‘why?’, this has caused me more than a few problems. It happens in my personal life, too. When you’re a straight woman with a job description that is pretty much ‘professional feminist’, you’re hard-pressed to go on a date without having to explain where your beliefs come from and why they don’t mean that you hate all men. But I’ve finally come up with a way to have these conversations without damaging relationships .

The first thing to remember is that it isn’t personal, no matter how personal it might feel. When we talk about politics or beliefs, we’re nearly always using a small example to define a global reality. I had asthma as a child and doctors saved my life numerous times, which justifies my belief that spending money on the NHS is a good thing. If someone disagrees with me , it doesn’t mean they wish I hadn’t had access to treatment – simply that they see public services budgeting differently.

Second, know that it’s possible to coexist in a space with someone without agreeing with them. We’re constantly searching for certainty in the world, but sometimes it just isn’t there. Learning to live in this grey area is important. Rather than trying to change people’s minds, aim to affect their beliefs through your actions. You can still love them, even if there’s one area in which you wish they’d rethink.

In the words of the writer Mary Lou Kownacki, there isn’t anyone you cannot love when you know their story. You don’t have to agree with them, but the ability to listen is a gift I wish every politician would exercise.

For weekly wisdom from Harriet, sign up for her newsletter at  tinyletter.com/ harrietminter . Follow her on Twitter and Instagram @harrietminter. 

Photograph: Mark Harrison for Psychologies

Related content

Gabby logan: ‘there’s no excuse to slow down’.

Presenter, podcaster, and author Gabby Logan talks to Psychologies about health, happiness, and overcoming hurdles in midlife…

Anna Mathur: ‘I feel less fear and more joy’

Psychotherapist and podcaster Anna Mathur talks to Psychologies about learning to get comfortable with the uncomfortable, and how to stop sweating the small stuff… Words: Holly Treacy, Images: Olivia Spencer Never miss an issue! Subscribe to Psychologies for just £25.99 and receive a FREE Weleda gift set, including a shower gel, shower bar, and hand cream. Most […]

5 ways to feel more comfortable in your own skin

Heidi Scrimgeour looks at what it means to love the skin you’re in, and gives her top tips on feeling body-confident.

More from Relationships

Louise pentland: ‘connection brings me back to calm’.

She’s been called the ‘original influencer’, so what makes millions want to know what author and blogger Louise Pentland is thinking? Holly Treacy meets her to find out… If you have never come across Louise Pentland’s social media accounts, YouTube channel, or website, you’re probably in the minority. She’s been blogging since 2009 and has […]

How to deal with friendship problems

Friendships bring immense joy, but they also come with their own set of challenges. Here, Caroline Butterwick helps us deal with our differences and save our friendships (or let them go).

How to make friends (and keep them!)

Making new friends as an adult can be tricky. Here, experts share their advice on making friends, and give 6 tips to keeping them, too.

Anna Williamson: How to connect for a summer of love

Whether you’re flying solo or coupled up, this is the perfect season to embrace the romance, says relationship expert Anna Williamson…

How to navigate the transition to an empty nest

As parenthood takes on a new guise, open yourself up to change and let your empty nest grief give way to opportunity, writes Yasmina Floyer.

Have we lost the art of conversation?

Let’s stop mirroring the one-way traffic of texts, voice-notes and social media stories, and communicate collaboratively, writes Emma Reed

No thanks, I’m not interested!

11 Reasons Why Respect is Important for Everyone

There might be affiliate links on this page, which means we get a small commission of anything you buy. As an Amazon Associate we earn from qualifying purchases. Please do your own research before making any online purchase.

Last Updated on November 9, 2022 by Neil Surban

Respect is a word that is thrown out a lot.  As children, our parents were always telling us to “show respect” and “respect our elders”.  As we entered our formidable school years, teachers and counselors were always preaching “respect for others”, stressing the importance of being kind to everyone … especially those who seemed lost, lonely or struggling. 

In fact, today many schools across the country have deemed October as anti-bullying month, coming up with school wide activities designed to stress the importance of respect . So why is respect important enough for our parents, mentors, educators – even the President of the United States – to feel the need to continuously shed light on it ?

In a word: self-improvement .  All of the reasons why respect is important boil down to this.  Whether having respect for others leads to you being a better person , or being respected leads to you feeling better about yourself … respect is key to society’s forward progress and there are many ways to show it .

In this article, we are going to define respect and share 11 reasons why respect is important for everyone – whether you are on the giving or receiving end.

Table of Contents

What is Respect?

There are a few variants when it comes to nailing down the dictionary definition of respect; however, they essentially get to the same point.  Respect is a feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements. It’s how we treat others, based on our innate sense of human decency. 

Respect is also a feeling we all want reciprocated . We want to be held in high regard and treated as if we are valued for who we are and what we’ve done.

Without respect, there would be chaos and dictatorships ruling the world… rather than the diplomacy we all strive for.  There would be impatience and one-sided arguments . There would be an increase in low self-esteem issues and depression .

People need and deserve to be heard and respect is where it all starts. Respect is the foundation upon which interpersonal relationships and personal growth is built upon.    

So with that in mind, here are 11 key reasons why respect is vital in this world we live in.  With all that is going on, now is as good a time as any to teach it and preach it to everyone who will listen. 

1. Respect Breeds Tolerance and Acceptance

Perhaps the most crucial reason why respect is important lies in tolerance and acceptance. In a world that is constantly changing its ideas of what is acceptable and what is not… we need to educate and prepare ourselves to step out of our comfort zones .  

Many people no longer consider themselves simply gay or straight. Nor does everyone choose to be identified as male or female, but rather gender binary . There is no one religion we all follow and not all people conform to the same ideals. Not all people have access to the same  freedoms, or the right to be seen as equals.

What this means for Others:   If you have respect for these differences (whether you fully agree with them or not), you will display tolerance for them. That tolerance will not only lead to a level of acceptance within yourself, but you will set an example for others to follow.  The more accepting we are as a society, the further we will progress in the right direction.

What this means for You: If you are someone who feels oppressed, or like an outsider, having someone respect you for the person you are can give you the courage you need to be brave and stand tall! Perhaps you’ll even be inspired to help others. 

2. Respect Translates to Success

If you show others respect for their accomplishments, no matter how small they may seem at first, you will instill a sense of pride in them. This pride will encourage them to press on and believe in themselves . Eventually, they will come to believe that nothing is impossible and whatever they desire from life is within their grasp . 

What this means for Others:  Think about the way we cheer for a child after taking his first step. He smiles.  He is then encouraged to take another… and another… and another.

Before long, he is walking across the room and, shortly after that, running into your arms when you get home from work.  By simply respecting this milestone, you’ve given him the confidence he needs to succeed in all he sets out to do.

What this means for You:  If someone says the words, “good job” to you… or compliments you on an idea or your behavior, you will immediately want to smile. Even if it’s just on the inside. Being recognized is a sign of respect for your efforts and a surefire way to give you the incentive to carry on.

3. Respect Makes You Are a Good Listener

When you respect others, you are telling them that they deserve to be heard. That their opinions and feelings matter.  You will be able to recognize the difference between someone who wants your advice and someone who is simply looking to be listened to .

What this means for Others: When you respect other people, you follow their lead. You are on the lookout for verbal and physical cues, able to acknowledge when they are seeking a sounding board over your unsolicited opinion or take on things. They will be grateful to be heard and feel better about things.

What this means for You: When someone listens to you, really listens, you feel validated. As a result, your feelings of self-worth will escalate and you will believe that you are important to someone else. As humans, we all want to matter to another person.

4. Respect Fosters Give and Take Relationships

I’m sure you’ve heard the expression, “There is no ‘I’ in team”. When you respect others, there should be no expectations that your relationships will be one-sided.  The best relationships – whether platonic, professional or romantic – consist of give and take. This is also known as compromise.  It is hard to succeed on your own… and you shouldn’t have to.

What this means for Others: When you have respect for your friend, colleague or partner, you are telling them through your words and actions that the relationship means as much to you as it does them .  For instance, if you decide you want to hang out with your friend on a Friday night and she suggests a movie, but you prefer to just grab a drink together… you compromise. 

You suggest streaming a movie at your apartment, while sharing a bottle of wine.  In doing so, you are showing respect for what she wants, which means you value the friendship. 

What this means for You: A friend who has respect for you will frequently offer to reciprocate your words and gestures in an effort to show you that the feeling is mutual. Your relationship is a symbiotic one and their respect for you means that will never come into question.   

5. Respect Sets Healthy Boundaries

If you are a compassionate or empathetic person, one of the hardest things to do is know when to leave someone alone.  It’s hard to give them space, when all you want to do is be there for them and help figure out what is going on.  But by respecting boundaries, you are given them the time they need to open up on their terms. 

What this means for Others: If you notice that your husband comes home from work in a foul mood, respect means you simply say “hello” and perhaps greet him with the usual kiss.  From there, it’s a waiting game. Wait for him to come to you and let you know what’s going on… when he’s ready.

As much as we love to self-sabotage , chances are what is bothering your spouse has nothing to do with you. Sometimes people just need some time to figure things out on their own, and by respecting that, they may just get there faster.

What this means for You: There are days when you may feel like you want to be alone or simply need a break from reality for just a little while. Maybe you’re a stay-at-home mom who just needs to have lunch with a friend without feeling guilty… or you're unhappy at work and need time to figure out what would change that.

If someone respects you, they will follow your queues and give you what you need, without judgment or prying.  In the end, you will emerge, refreshed and possibly have a new outlook on things – without feeling like you let anyone down. 

6. Respect Leads to Honesty

If you truly respect someone, you don’t lie to them.  Even white lies, which we often tell ourselves are meant to spare another person’s feelings, can backfire.  In the end, if you can’t trust someone, the relationship will suffer.  

Lies are like taking someone’s leg out in a fight. If you tell them just one, they feel hurt… if you tell them another, they will fall and begin to question their resilience.

What this means for Others: If you tell people the truth, even if it’s difficult to hear, they will trust you. They will know that, no matter what, you have their best interest at heart and they can depend on you. 

What this means for You:   If someone respects you, they will make the tough decision to become your beacon through even the darkest of storms.

They will let you know when you are headed down the wrong path, even if you don’t want to hear it, and stand by your side should you choose to travel it anyway.  A person who respects you is someone you can always count on.

7. Respect Teaches You Control and Patience

If you have respect for others, you will understand the importance of letting them find their own way … on their own time. You won’t rush them or force them into a situation that would make them uncomfortable.

What this means for Others: Imagine your best friend suddenly starts hanging out with a different crowd… one you don’t care to be a part of and have little in common with. If you respect the relationship you two have, you’ll give her time to see what you do. 

Perhaps the crowd isn’t a good influence, but you respect her enough to trust she will come around in time. Or maybe you’ll start to see some of what she does in them and not allow your jealousy to stop you from making new friends of your own. 

After all, diversity makes the world a much more interesting place.    

What this means for You: Perhaps you’re a teenager who is testing your parents at every corner. Everything they say, you have a rebuttal for.  Everything they want you to do, you find some reason why you can’t. 

As long as it’s not harmful to you, having parents that respect you will give you the chance to grow from every experience and learn from your mistakes .

8. Respect Promotes Creative and Independent Thinking

If you show respect for others, you will encourage them to be who they are. You will be viewed as a person that doesn’t believe that there are any bad, insignificant or dumb ideas.  This will make others feel at ease when they want to share their thoughts with you.

What this means for Others: If you respect others, you will foster inspiration and creativity. This is especially true in the workplace.  Many of the greatest leaders in our world have built their success on the ideas of others.

The most intelligent people on our planet were pioneers in their fields, coming up with the perfect and most unexpected theories. The best teachers inspire their children to reach their full potential on a daily basis. 

What this means for You: If someone respects your ideas, they will inspire you to share them.  They will encourage you to think freely and flex your independence . You will feel as if you have real value to bring to the table and that you are capable of making a real difference and contributing to something bigger. 

9. Respect Means Less Emotional and Physical Abuse

If you respect someone, you will never intentionally bring them harm . You will not inflict narcissistic behaviors on them that cause them to feel like less of a person or unworthy of love and respect .

You will never resort to physical violence to make a point.  Respect means treating other people like the delicate flowers they are, recognizing that their psyches and bodies are fragile and worthy of protection .

What this means for Others: People will feel safe around you. They know that you value them inside and out and want to respect all that makes them who they are.  They are confident that you won’t try and change them , while embracing their individuality.  

What this means for You: If someone respects you, you will also feel safe.  You will feel protected and worthy and as if you have an advocate in your life… someone to look out for you at all times. A person who respects you means having someone in your corner .

10. Respect Shows Gratitude for Others

When you respect someone, you will spend much of your time showing them gratitude.  You have no problems letting them know how much better your life is with them in it . Small gestures are the norm, as our public displays of thanks.

What this means for Others: If you show respect for others, you are letting them know that you wouldn’t be where you are without them . If you’re an employer, you will acknowledge that you are only as good as the team that surrounds you. 

If you are married, you will let your partner know how lucky you are to have them by your side. If you are on a sports team, you’ll know that no victory would be possible without teamwork. 

What this means for You: When someone respects you enough to show how grateful they are for knowing you, you will feel as if you’ve made an impact on their life.  This may make you feel euphoric and wonder if there are other people out there who feel the same way about you.

On the same note, you may be inspired to let others know how you feel about them too. After all, gratitude is contagious!

11. Respect Is Key in a Loving Relationship

When it comes to romance, there are many rules that must be followed. Sadly, following your heart isn’t always enough. Sure, it’s a good starting point and instincts should always be followed… but common sense should always serve as your compass .

A relationship built upon love needs to center on respect .  Without mutual respect, love cannot go the distance. In fact, it can turn toxic .  

What this means for Others: When you show respect in a relationship, you are putting that person’s needs and feelings equal to – if not above – your own . You make them feel as if you’d move Heaven and earth to make them happy and see that they are cared for. There is no right or wrong, only mutual respect and understanding. 

What this means for You: When you are in a relationship with someone who respects you, you have found the yin to your yang . The one who completes your soul, because you are no longer thinking for yourselves… but as one.  A person who respects you loves you for all of your imperfections and sees your internal beauty above all else. They respect the person you are, which demands respect in return. There is no doubt you are better together. 

Final Thoughts on Why Respect is Important

Respect typically has to be earned. It is never blindly given. If you have earned someone’s respect, it means that you possess qualities they value.  There is something you have that they are drawn to.

Conversely, there are those people who want to see the best in everyone. This means that they will give others the benefit of the doubt and choose to respect them initially… even without having the full picture of who they are. And if they are lucky, they won’t be let down. 

Whichever camp you fit into, one thing rings true about respect… it is vital in our world. Respect plays a crucial role in the way we treat others and the way we want to be treated. Nobody wants to hear that they aren’t good enough or that their morals are inferior. No person wants to feel as if his or her opinion doesn’t matter.

Respect for others could help put an end to senseless violence, wars and protests. If people just stopped to listen to both sides of the story, and respect everyone’s right to choose their own path, you’ll find there is always common ground. You just need to search long enough. 

Need a roadmap to help you get there? Then be sure to check out our article on 13 ways to show respect , if you haven’t done so already. 

And don’t forget, it’s never too early to teach respect to your kids. This acronym is a great reminder:

R is for remind kids what respects means E is establishing boundaries S is for say and do P is for praying with kids E is for empower kids with verses C is for challenging the status quo T is for talking

Nicole Krause has been writing both personally and professionally for over 20 years. She holds a dual B.A. in English and Film Studies. Her work has appeared in some of the country’s top publications, major news outlets, online publications and blogs. As a happily married (and extremely busy) mother of four… her articles primarily focus on parenting, marriage, family, finance, organization and product reviews.

How To Respect Other People With The Essay On Respect

Every person is unique and has the own point of view. We are different, but all of us want to feel, that the other people respect us. There are a lot of essays about respect in our time. So we need to check the definition of the respect and to understand the meaning of it. If you wish to find the definition of the respect, you can order what is respecting others essay on our site and you will get the best respect essay for students to copy in the world.

What is the respect?

The respect is the thing, which cannot be changed, because of the influence of some circumstances, fashion, the style of the life or some changes in the private life. If you wish to have more short essay about respect, you can place the order here , and you will be satisfied with the results, because our team will provide you with the high quality product.

All people depend on something. For example, a lot of people depend on the thoughts of the other people. It is very important for us to know, what people think about us at this or that moment. Because of it, we can change our behavior in the society, but we should remember, that it is impossible, that all people will like you at the same moment.

Also, it is impossible, that you will respect all people around you. You have your own point of view and sometimes, you can understand, that it is difficult for you to accept and to understand the actions of the other people. Sometimes, you can even understand, that you will not do the same in the future and it can be one of the reason, why you cannot respect this person.

You should understand the simple fact, that all people cannot respect you also, because they are different and have their own points of view too.

We need to find the people, that think in the same way as we think. And we want to get their respect. We can say, that there are no stars, which we can copy, but it is very popular among the teenagers. But we should understand, that if this person does not respect the other people and can do some bad actions, for example, like taking the drugs , we should avoid such people in our life.

Sometimes, you can know, that you are right, but you are afraid to show your point of view. Because of it, you listen to the thoughts of the other people. It is important to understand, that only you can change your life and it is possible to do only from your side.

How to get the respect of the other people?

It is very difficult to get the respect of the other people. You cannot just tell them something like: “Respect me!” If you spend a lot of time and your efforts to get the respect of other people, you will not get it. You should understand, that you should not demand it from the other people. You should just live in the simple way, and people will respect you.

It is possible to hate or love the people, just because of the fact, that this person exists. But it is possible to respect someone only for something. There are a lot of accidents, when one person hates the other one, but at the same time respects that person.

The respect is something like the stone. It is strong and reliable. Maybe, because of it, people, that are respectful are confident, wise and they have some internal power, which the other people can just feel. Also, the great role plays the appearance. If you are looking good and can explain your point of view, you will have the more chances to be respected by the other people, than the person, who just will demand the respect of the other people. And it does not matter how old are you, for example, 20 or 60.

How to get the respect?

• The positive qualities

If you are kind, can show the empathy and listen to the other people, they will respect you. All people value these qualities in the real life and respect the people, that have them.

• The professional achievements

If the person has reached a lot in the life, but did it honestly, all people will respect him/her. It is very valuable skill to set the goal and to reach it.

• The personal qualities

If the person is honest, for example, then he/she will respect this quality in the other people. All of us have their different qualities, which they would like to respect or not. It is up to you what to choose, because it is your life.

• The qualities, which you do not have

It is the common fact, that the people would like to find the qualities, which they do not have. They respect the people exactly, for having these qualities. It is really good, because, if, for example, two different people work together, they can learn a lot from each other.

The respect is the word, which created only positive associations. But sometimes, there are a lot of people, that are very jealous because of it. Usually, there can be the people, that cannot reach anything in this life. But you should not pay attention to this fact, you should go to your goal.

The only solution is to avoid such person and do not show your achievements. You can be sure, that it will be better for you.

To sum up, you should understand, that it is needed to respect all people, because it shows your level of the culture. You should not notice the negative sides of the people, you should find something good in everyone. If you wish respect the other people, you should respect yourself.

• Personal letter
• Alphabetizer
• Personal Statement
• SOP Writing
• Hire to do homework
• English homework
• Annotated Bibliograph
• Pay for homework
• Coursework Writing
• Academic Writing
• Average GPA
• Economic Essay
• Capstone Project
• Marketing Plan
• Graduate Paper
• Do my homework
• Book Review
• Thesis Editing
• Rewrite Service
• Take My Online Class
• Essay Revision Service
• Research Paper Rewriter
• Do My College Assignment
• Do My Assignments For Me
• Online Proofreading Service
• Help With Academic Writing
• Do My Assignment For Money
• Academic Proofreading Online
• Online Essay Editor & Fixer
• English Homework Help Online
• Professional Proofreading Services
• Custom Research Paper Writing Service
• Professional Dissertation Writing Company

Hello there! Take a peek at our latest website design iteration and share your thoughts with us. Your feedback means a lot to us, and we're eager to hear your opinion!