respect one another essay

May 4, 2023

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

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

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

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

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

Examples of Essays on Respect

The Importance of Respect in Building Healthy Relationships

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

What is respect?

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

Why is respect important in relationships?

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

It fosters trust and intimacy

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

It promotes effective communication

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

It builds a sense of safety and security

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

It helps to maintain individuality

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

How to show respect in a relationship?

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

Listen actively

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

Be considerate of their feelings

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

Acknowledge their achievements

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

Respect their boundaries

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

Avoid criticizing or belittling them

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

Show appreciation and gratitude

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

Be honest and transparent

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

Take responsibility for your actions

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

How to handle disrespect in a relationship?

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

Communicate your concerns

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

Set boundaries

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

Seek outside help

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

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

Cultivating Respect: Strategies for Fostering a Culture of Civility

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

Introduction

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

The Importance of Respect in the Workplace

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

Strategies for Fostering a Culture of Civility

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

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

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

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

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

Challenges and Solutions

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

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

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

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

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

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

Understanding Empathy: The Key to Building Respectful Connections

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

What is Empathy?

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

The Different Types of Empathy

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

Cognitive Empathy

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

Emotional Empathy

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

Compassionate Empathy

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

How to Cultivate Empathy

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

Active Listening

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

Putting Yourself in Someone Else's Shoes

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

Practicing Self-Reflection

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

Practicing Empathy Exercises

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

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

Respect and Communication: How Listening and Dialogue Can Build Bridges

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

Definition of communication

Importance of communication

Communication challenges

Building Bridges through Communication

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

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

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

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

Open Communication

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

Communication Challenges

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

Language Barriers

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

Emotional Triggers

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

Power Imbalances

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

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

The Power of Reverence: How Respect Can Shape Our Lives

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

Understanding Respect

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

Respect in Personal Relationships

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

Respect in Professional Relationships

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

The Benefits of Respect

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

The Consequences of Disrespect

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

Cultivating Respect

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

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

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

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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.

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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.

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

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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)

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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.

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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.

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Why Is Respect Important? (17 Reasons)

Think of respect as the “please” and “thank you” of our moral vocabulary; small in word count but huge in impact. It’s the simple acknowledgment that whoever stands before you—whether it’s your partner, a colleague, or a stranger—has an inherent worth that deserves recognition.

But why do we hold respect in such high regard?

It’s because, at its core, respect is the language of love we all understand, the currency of harmony in our interactions, and the hallmark of civilizations that have stood the test of time.

Are you ready to explore how something as simple as respect has the power to transform our lives and the world around us? Stick around because this conversation might just change the way you walk through the world.

Table of Contents

Respect Fosters Trust in Relationships

When respect is present, trust naturally follows. It’s almost impossible to trust someone who doesn’t respect you, your time, or your values.

It’s all about the little things: listening attentively, valuing opinions, being punctual, and honoring commitments. These respectful behaviors signal that you take the other person seriously and consider their feelings and experiences.

Without trust, relationships start to crumble at the slightest hint of adversity. In romantic partnerships, friendships, and even work relationships, trust lays out a sturdy bridge over which endless communication and shared experiences can safely travel.

Respect Is the Beginning of a Meaningful Communication

Have you ever been in a conversation where you felt truly heard? That level of attentiveness is a form of respect, and it’s golden for effective communication.

When each person feels that their opinions are treated with importance, the doors to open and honest dialogue swing wide.

• Improved dialogue leads to deeper connections.
• Clarity reduces misunderstandings.
• Constructive feedback is more easily exchanged.

Even beyond personal conversations, the public speaking world hinges on respect for the audience. A speaker who respects their audience’s time and intellect will undoubtedly leave a strong impact.

Respect Encourages Understanding of Diversity

We live in a world that’s beautifully complex—full of diverse cultures, beliefs, and ways of life. Respect acts as a universal translator among this diversity, helping us coexist and thrive together.

Through respect, we come to appreciate the richness that diversity brings. By valuing others’ unique perspectives, we are often rewarded with insights that expand our own worldviews and enrich our experiences.

Respect for diversity lays the groundwork for inclusion, where every voice is recognized as an essential part of the collective symphony. Through respect, we allow our individual notes to create a harmony that’s more beautiful because of its diversity.

Respect Reduces Conflicts and Misunderstandings

Conflict is part and parcel of human interaction, but how we deal with it determines the outcome. When we address issues with a respectful mindset, the chances of escalation diminish.

That’s because respect creates a space where grievances can be aired without fear of belittlement or retaliation.

How does respect help in conflict scenarios?

• By ensuring each party feels heard and their viewpoint valued, regardless of the disagreement.
• Through setting a baseline of civility that keeps conversations from devolving into hostile territory.
• By encouraging patience and a solution-focused attitude, steering clear of blame games.

Respect Exemplifies Ethical Leadership

Leadership without respect is a facade, void of genuine influence and trust. Respect is a hallmark of ethical leadership, which is characterized by fairness, responsibility, and an intrinsic desire to serve the best interests of others.

Ethical leaders inspire loyalty not through fear or power but through their consistent demonstration of respect for their team’s ideas, time, and well-being.

By fostering an environment where respect permeates every action, ethical leaders cultivate a culture where motivation and morale soar, facilitating both individual satisfaction and collective success.

Respect Reflects Good Manners

Good manners are the outward expressions of inner respect and consideration for others. They’re the please and thank you, the holding open of doors, the attentive listening when someone else is speaking.

It might seem old-fashioned in our fast-paced digital world, yet these small gestures hold a timeless appeal. They make social interactions smoother and leave a lasting positive impression.

In a society that often prioritizes speed over sincerity, maintaining good manners is a gentle rebellion, a steadfast commitment to respecting others regardless of the rush around us.

Respect Strengthens Community Bonds

When respect is given and received within a community, it acts like a glue binding individuals together, fostering solidarity and a shared sense of purpose. This goes beyond just being polite to each other; it’s about active engagement and participation in the collective well-being.

• Group cooperation towards common goals, be it neighborhood clean-ups or local fundraisers.
• Support for diversity and inclusivity, which flourishes in a respect-rich environment.
• The sense of security that emerges when mutual respect dictates that everyone looks out for each other.

Communities defined by respect also tend to be more resilient in adversity. After all, when you care about your neighbors and value their experiences just as much as your own, you’re more likely to pull together when challenges arise.

Respect Contributes to Personal and Professional Growth

When we talk about growth, it’s not just about hitting targets or ticking off achievements; true growth encompasses learning, development, and self-improvement.

In a respectful environment, you’re more likely to take constructive criticism positively and view it as a stepping stone for improvement. Professionally, respect means recognizing the potential in colleagues and employees, which can manifest through:

• Mentorship opportunities where seasoned professionals respect the untapped potential of newcomers.
• Regular performance reviews that respectfully address both strengths and areas for growth.

Personal growth flourishes in environments that respect individuality and the space to explore and innovate. In both domains, respect creates an atmosphere where taking risks is encouraged, and failures are seen as valuable lessons rather than setbacks.

Respect Promotes a Positive Work Environment

A positive work environment can often be the differentiator between a job you love and one you tolerate. In an office where everyone—from the intern to the CEO—is treated with equal respect, the following can be observed:

• Conversations flow freely, issues can be discussed candidly.
• Good work is acknowledged, creating a culture of appreciation.
• All opinions are treated with importance, fostering diversity of thought.

People want to work where they feel respected, and consequently, they give their best in such environments.

Respect Maintains Lasting Friendships

Friendships require care, attention, and a whole lot of respect to flourish. It’s the respect we show in being there for each other, in the sacrifices we make, and in the joy we share in our friend’s successes.

Lasting friendships don’t just survive on memories of good times; they thrive on mutual respect that endures through life’s ebbs and flows. Imagine friends who:

• Celebrate your victories without envy.
• Offer help without expecting anything in return.
• Stick by you during tough times, not because they have to, but because they respect the bond you share.

They are proof that when respect is consistently present, it can turn relationships into lifelines that stand the test of time.

Respect Cultivates Empathy

Respect doesn’t just acknowledge another’s feelings; it considers them important enough to be felt and understood. It’s a stepping stone to empathy, which enriches our connections with others.

Consider how respect and empathy work together:

• When we respect someone, we are more inclined to put ourselves in their shoes.
• Hearing and validating someone’s perspective is an act of empathetic respect.
• Acting with kindness towards someone expressing difficult emotions is often a natural response when we respect them.

A world with more empathy is a world with more respect—and that’s a world we all deserve.

Respect Molds Positive Child Behavior

Childhood is a formative period, and the lessons learned about respect can shape behavior for a lifetime. Children observe and mimic the treatment they see around them; when they witness respect, they learn to replicate that in their interactions.

• At home , parents and siblings model respectful communication and conduct.
• In school , through teachers who uphold the importance of respecting one another.
• During play , children learn to share, include, and be kind to their peers.

Respected children grow into adults who understand the value of giving and receiving respect. The earlier respect is ingrained, the more likely it will become a natural part of a child’s character and daily life.

Respect Supports Fairness and Equality

Respect ensures that every person is treated justly and has the same opportunities to succeed. It’s about leveling the playing field so that each voice can be heard, no matter how quiet, and everyone’s rights are recognized and protected.

• In the workplace , this could manifest as equal pay for equal work and fair opportunities for advancement.
• In education , it demands equitable access to learning resources and support for all students.

By respecting these principles, we are advocating for a society where everyone has the chance to thrive. Where respect leads, fairness and equality follow, creating an environment rooted in justice and inclusivity.

Respect Acknowledges Basic Human Rights

The concept of human rights is predicated on the idea of respect for every individual’s inherent worth and autonomy. It’s a global acknowledgment that everyone is entitled to certain unalienable rights simply by virtue of being human.

Basic human rights include:

• The right to life and liberty:  Respect for these rights means valuing the lives of others as we value our own.
• Freedom of thought and expression:  Acknowledging these rights requires respecting the beliefs and opinions of others, even when they differ from our own.
• The right to work and education:  By respecting these rights, we advocate for and support systems that provide fair and equal access for all.

When respect is established as a non-negotiable standard, everyone can live with dignity, free from fear, and with the same opportunity to partake in the full spectrum of human experiences.

Respect for Ourselves Encourages Self-Improvement

When we respect ourselves, we set the bar for our behavior and choices. This self-respect propels us towards continuous improvement as we strive to live up to the standards we’ve set.

• Self-care and health:  We honor our bodies and minds by taking care of our health and well-being.
• Education and learning:  Respect for our potential motivates us to learn new skills and expand our knowledge.
• Goal setting:  When we respect our aspirations, we’re more likely to set and achieve meaningful goals.

Respect Strengthens Family Ties

Family—the fundamental unit of society—is often the first place we learn about respect.

In a family setting, respect goes beyond mere politeness; it involves acknowledging each person’s thoughts and feelings, recognizing their intrinsic value, and considering their needs and desires within the family dynamic.

• Parents teach children mutual respect through their own interactions.
• Siblings share a mutual give-and-take relationship that acknowledges personal boundaries.
• Extended family embraces each other’s diverse life choices and perspectives.

This respect within the familial structure creates a sense of belonging and stability. It’s a cycle of support that perpetuates through generations, each one teaching the next about the values of understanding, acceptance, and unconditional love.

Respect Attracts Reciprocal Regard

For every action, there’s an equal and opposite reaction—this principle isn’t just for physics; it also applies to human dynamics. When we give respect, we set the stage to receive it in return.

Respect is an energy, a signal that we send out indicating our valuation of others, which often prompts a similar response.

• In a professional context, being respectful to colleagues can help build a supportive network.
• In friendships, showing respect can deepen bonds and build lasting trust.
• As a customer, respectful interactions with service providers often lead to better service and a more pleasant experience overall.

The respect sent out bounces back, creating a feedback loop that elevates everyone involved. By leading with respect, we invite others to mirror that respect back to us, reinforcing the very ties that connect us as a community, a society, and a human family.

Frequently Asked Questions

Can respect be demanded, or should it be earned.

While basic respect should be granted to everyone as a matter of human dignity, deeper levels of respect—particularly those relating to admiration or esteem—are typically earned through actions, integrity, and consistent behavior.

However, it’s important to start interactions with a baseline of respect as a common courtesy.

How should one handle a lack of respect in a situation?

If you’re facing a lack of respect, consider the following steps:

• Communicate your feelings calmly and clearly to the person behaving disrespectfully. • Set clear boundaries about what is and isn’t acceptable behavior. • Seek support from others, such as friends, family, or professionals, if needed. • If the situation doesn’t improve, consider distancing yourself from the source of disrespect.

Is it possible to disagree with someone but still show them respect?

Absolutely, it is possible—and important—to respectfully disagree with someone. This involves listening to their point of view, avoiding personal attacks, and expressing your own opinions thoughtfully and without diminishing the other person’s perspective.

Final Thoughts

Every time we choose respect, we nurture a seed that can grow into stronger relationships, a compassionate community, and a kinder world.

So, the next time we’re in a rush, tempted to snap at the barista, or brush off a colleague, let’s pause and consider the power of respect. It’s a small act that speaks volumes about who we are and the society we aspire to create.

Remember, respect is a choice, a practice, and a way of life. Live respectfully, love generously, and watch the world change one act of kindness at a time.

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• Essay Writing /

Essay on Respect: Best Samples Available for Students

• Updated on  
• Nov 7, 2023

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

Table of Contents

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

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

Essay on Respect in 100 Words

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

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

Also Read: Essay on Parents

Essay on Respect in 200 Words

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

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

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

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

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

Essay on Respect in 300 Words

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

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

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

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

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

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

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

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

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

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Home — Essay Samples — Life — Respect — The Significance of Respect in a Relationship

The Significance of Respect in a Relationship

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Published: Sep 1, 2023

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5 How to Treat Someone with Respect

• Published: May 2021
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Oliver Sensen analyses what, more concretely, one must do to respect someone. In order to find a universal criterion of respect, Sensen first distinguishes different usages of “respect,” such as “not using someone as a mere means,” “gaining another’s consent,” feeling esteem for someone, or being polite. Sensen argues that—while these usages are of central importance in our everyday life—they are not the universal respect that we always owe to all others. Rather, he argues, universal respect consists in not exalting oneself above others, which itself consists in not breaking rules that we regard as objectively necessary. The discovery of these necessary rules is largely an empirical matter that involves universal human needs, cultural norms, and giving others a voice in how they are treated. If one does not make an exception to these rules, one’s behavior is respectful toward all others.

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Respect Essay

500+ words respect essay.

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

Respect Begins with Oneself

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

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

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

Importance of Respect

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

Ways to Show Respect to Others

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

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

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

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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.

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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.

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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.

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Essay on Respect For Others

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

Let’s take a look…

100 Words Essay on Respect For Others

What is respect.

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

Why Respect is Important?

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

Showing Respect to Others

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

Respect and Self Esteem

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

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

250 Words Essay on Respect For Others

Understanding respect.

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

Why Respect Others?

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

Showing Respect

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

The Benefits of Respect

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

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

500 Words Essay on Respect For Others

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

Why Respect For Others is Important

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

How to Show Respect For Others

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

Benefits of Respecting Others

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

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

Word Count: 500

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

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

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

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13 Ways to Show Respect For Others in Your Everyday Life

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“Respect isn't earned, it's given.” I'm sure you've heard this saying before. Basically, it means to act in a way that is worthy of respect. Unfortunately, many people misapply the saying. They use it to justify not respecting someone else, and this shouldn't be so.

I think you can agree with me when I say that everyone should be respected . To fully understand why you should show respect for others, we're going to define respect and show why it's important. Then, I'm going to provide you with ways to show respect in your everyday life.

Table of Contents

What is Respect?

Respect can be defined as thinking and feeling good things about a person. Also, it's treating someone in a way that shows them that you care about their well-being. When you respect someone, you consider them as a person of worth.

Ultimately, you appreciate their value as an individual .

Why Is It Important to Show Respect?

Showing respect is important for building healthy relationships .

This is because:

• Respect multiplies- to get respect, you have to give it
• Respect builds trust
• This is what civilized people do
• It makes others feel good when you respect them
• It promotes good behavior
• It accepts the rights of others to be themselves

Respect creates a positive environment in which relationships can flourish. Without it, relationships flounder.

The Importance of Self-Respect

Before you can respect others, you have to respect yourself . You can't think positively about others, if you don't think positively about yourself. Basically, a person that respects themselves will treat others the way they want to be treated .

In short, self-respect means having confidence and behaving with dignity. When you respect yourself, you believe that you're worthy of being respected and loved. Without it, you won't be able to accept the respect that others have for you. In turn, you won't respect others because you won't understand the positive effects that respect has on a person.

Ultimately, respecting others begins with self-compassion and respecting yourself.

How Kindness, Empathy, Compassion are Related to Respect

To fully appreciate an individual, you'll have to show kindness, empathy, and compassion . No one is perfect. We all make mistakes.

Respecting someone means showing kindness, empathy, and compassion in the face of their mistakes.

Kindness means being generous and considerate . This allows you to look past a person's faults. Likewise, empathy allows you to put yourself in another person's shoes. Then, you can see things from their perspective.

Finally, compassion literally means “suffering together” . This levels the playing field. Neither person is better than the other. In the end, we're all human and worthy of validation.

Therefore, when you respect someone, you show them kindness, empathy, and compassion.

13 Ways to Show Respect

It's not enough to say that you respect someone. You have to show respect. It needs to be evident in your actions.

To help you show respect to others, here are some ways to show respect to those around you.

1. Practice Active Listening

Active listening requires you to be present in the conversation. Also, to actively listen, you have to demonstrate that you're paying attention.

Listening and hearing are two different activities. When you listen, you process what you're hearing. You have to think about it and respond appropriately.

There are several ways that you can practice active listening .

For example, you can:

• Use eye contact
• Ask questions
• Summarize what is being said

Active listening demonstrates to the other person that you value what they have to say. Furthermore, you convey that you value their ideas. This goes a long way towards showing respect.

2. Look for Common Ground

Humanity has commonalities along with diversity. If you look hard enough, you can find something that you have in common with another person. It may be a shared experience or a shared value.

Honestly, everyone shares the basic aspects of life. We were all born, and we will all die. In between the two, everyone experiences growth and change. Even if you can't think of any other common ground, everyone shares the reality of life.

Once you find common ground, use this as a starting point for a relationship. From there, you can help the relationship grow by focusing on the similarities, instead of the differences between each other.

3. Seek to Understand Others

In the face of conflict, it's easy to defend your opinion. Instead, invoke your curiosity. Use the situation as a learning opportunity. Find out the basis of the other person's perspective.

Even if you don't agree, you'll learn something new about the other person. You'll gain an understanding of why they feel and act the way they do. You'll see how their experiences have shaped their perspective.

Also, you'll grow personally as you expand your horizons past your own experiences as you show respect for the experiences of others.

4. Show Empathy for Differences

You might not relate to their perspective, but you can respect their right to have it. Everyone comes from a different background. Even two people that grew up in the same town may have different perspectives because they grew up in different families.

Our backgrounds and experiences shape our perspectives. By honoring a person's perspective, you honor their background.

When you don't understand someone's perspective, ask them, “What makes you say that?” This opens the door for you to learn about what has shaped their perspective. Then, you can value their experience.

5. Serve Others

Service doesn't have to be complicated. It's really about giving back to others. By doing so, you make their life better.

Look for ways to lend a helping hand. It can be something as simple as helping them pick up a dropped item. Help them to be of benefit to them. Make it about them and not yourself.

Serving others shows kindness, which shows respect.

6. Apologize When You're Wrong

If you make a mistake, admit it. Don't try to cover it up. Also, say you're sorry.

Apologizing shows empathy, care, and recognition.

Finally, it's an act of honesty that requires humility. By apologizing, you demonstrate the value of the wronged person.

7. Be Polite

The lack of politeness today is shocking. For example, road rage incidents have increased recently. This proves that society has forgotten how to be nice.

Furthermore, you can find people being unpolite wherever you look. 

It doesn't take much effort to be polite. In fact, it's something that we teach children. When you think about it, being polite simply means interacting positively with others. Saying thank you with a smile is the least you can do.

8. Show Gratitude

While saying thank you is being polite, showing gratitude goes deeper with being thankful. Gratitude expresses your appreciation for another person.

Yes, you should tell someone you're thankful for what they have done or for who they are. For instance, you can say, “I just wanted you to know I appreciate how you always look for the good in every situation. It really inspires me to be more positive.”

In addition to saying words of gratitude, you also need to show gratitude by doing something nice for others. It doesn't have to be a grand gesture. It can be a simple act of kindness.

9. Celebrate Their Achievements

Everyone deserves a pat on the back. We've all done something worth praising. Again, you don't have to wait for major accomplishments to celebrate.

Celebrate the small wins, too. In fact, finding something small to appreciate may be more meaningful because it means you are paying close attention.

Draw attention to their success. Let them know they did a good job, and watch their faces light up.

10. Affirm the Other Person

Find something good to say about someone and say it. This gives them evidence that they matter. Make it about something dear to their heart and give them even more satisfaction. 

You can affirm their opinions, values, and viewpoints. Whatever you choose to affirm, let them know they have value. Show them that they're worthy of respect

For example, you can say something like, “I really like what you said. It helped me see things from a different perspective, and I appreciate that.”

11. Offer Support

We all need a helping hand at times, whether it be physical or emotional support. By offering support and encouragement , you let them know that you care about them. Moreover, helping out demonstrates that their actions are important because you're participating with them.

This makes them feel important, because what they're doing is important to you.

12. Keep Your Promises

Being a person of your word shows the other person that they're worth the effort. On the other hand, breaking a promise shows a lack of respect. To the other person, it's as if they don't matter enough for you to keep your promise.

Ultimately, this undermines the relationship because the trust is broken. A healthy relationship requires trust.

13. Take Care of Yourself

Give yourself the same respect that you give others. You can do this by taking care of yourself physically and mentally.

You can't serve and support others if you don't have the energy to do so. Moreover, you can't keep promises if you're too run-down to do what you've promised.

Also, it helps to consider practicing self- care from your loved one's perspective. If you respect their opinions, you'll want to take care of yourself because they want the best for you. You'll honor their desire for the best for you by giving yourself the opportunity to receive the best.

Because you appreciate the other person, you'll want to give them the best version of yourself.

Final Thoughts on Ways to Show Respect

As you can see, respect means thinking and showing positivity to others. It proclaims the other person as a person of value . While you might appreciate their actions, it speaks more to their character because character produces actions.

As a result, when you respect someone, you're communicating that they matter to you . You can do this by respecting their opinions, perspectives, experiences, and values. To pay respect to someone, pay attention to what they say and do .

Look for opportunities to show your appreciation. By doing so, you'll create positive feelings in the other person, which will create a more positive relationship . By using these ways to show respect, you create a positive environment that benefits everyone, including yourself.

For more ways to show respect in your everyday life, check out our List of 201 Compliments to Say to a Friend, Coworker, Or Loved One.

Finally, if you want to increase your happiness and life satisfaction, then watch this free video that details the 7-minute habit for planning your day to focus on what's important .

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Vince Staples Shares His Final Def Jam Album 'Dark Times'

The 13-track project arrives more than a decade after Staples signed with the entertainment giant.

Vince Staples  has released his Def Jam swan song.

More than a decade after signing with the UMG-owned record label, Staples announced he was ending his contract with the release of Dark Times . He confirmed the release via Instagram on Sunday, saying the project would reflect his growth as an artist.

“Eleven years ago, a young, uncertain version of myself was given an opportunity with Def Jam Recordings,” he wrote. “I released my first project under their banner, Shyne Coldchain Vol 2 , a year later. I was unsure of what to expect from the world of music but deeply aware of what I needed: a change in my surroundings and a clear understanding of self. Ten years and seven projects later, I’ve found that clarity. Now, I share with you my final Def Jam release, Dark Times .”

The album spans 13 tracks, including the previously released “Shame on the Devil,”  produced by Saint Mino, Tyler Page, Joe Harrison, and Michael Uzowuru. Dark Times marks Staples’ first full-length project since  Ramona Park Broke My Heart, which ranked No. 5 on Complex’s “The Best Albums of 2022”  list. Staples told Rolling Stone that Romona and Dark Times demonstrated his artistic evolution, as he’s learned to master certain elements of the craft.

“I think as time goes on, [I] put things out into the world, find a response to it, find out how to get better, [and] find out how to better convey those things,” he explained. “Those things would be songwriting, song structure, and not necessarily the right or wrong way to do it, just the way that I want to do it. Also, just how you’re honing your skill as a writer or creative person in general… But it’s always for me, at least, a linear journey that you can always look back and say, ‘OK, I could see now that I didn’t understand this thoroughly at that past point in time.’”

You can stream Dark Times now on Apple Music and Spotify .

https://t.co/TOAZ11yvw0 — vince (@vincestaples) May 24, 2024

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A Federal Judge Delivers Another Urgent, Scathing Warning About the Supreme Court

It takes a lot of courage for a lower court judge to criticize the Supreme Court, but Judge Carlton Reeves has long felt a responsibility to speak candidly to the public about threats to their civil rights. In an opinion on Monday, he calls for the abolition of qualified immunity—a noxious legal doctrine that insulates violent and corrupt government officials, especially law enforcement, from accountability. He embedded this call to action in a broader critique of the Supreme Court’s selective application of precedent—with a focus on the cavalier reversal of Roe v. Wade —as well as its pernicious distrust of democracy. Reeves’ opinion warns all who wish to listen that a broad array of our constitutional liberties are in serious and imminent jeopardy.

A Barack Obama appointee, Reeves sits on a U.S. District Court in Mississippi. His latest opinion was sparked by facts that he sees all too often and has written about before : the egregious violation of a criminal suspect’s constitutional rights as an innocent person wrongly charged with a crime. It began when detective Jacquelyn Thomas of Jackson, Mississippi, accused Desmond Green of murder. The detective’s only evidence was a statement made by Green’s acquaintance, Samuel Jennings—after Jennings was arrested for burglary and grand larceny, and while he was under the influence of meth. Thomas allegedly encouraged Jennings to select Green’s picture out of a photo lineup after he identified someone else as the killer. Allegedly, she also misled the grand jury to secure an indictment, concealing Jennings’ drug abuse as well as the many inconsistencies and inaccuracies in his statement.

Jennings later recanted, admitting that, in his meth-addled state, he’d provided a bogus tip. A judge finally dismissed the charges. By that point, Green had spent 22 months in jail, serving pretrial detention. The facility was violent. The food was moldy. He slept on the floor. His cell was infested with snakes and vermin.

Green then sued Thomas, accusing her of malicious prosecution in violation of the Constitution . Thomas promptly asserted qualified immunity to defeat the lawsuit. This doctrine protects government officials from liability unless they run afoul of “clearly established” law. In other words, there must be an earlier case on the books with similar, “particularized” facts that explicitly bars the official’s actions. If there is no near-identical precedent that unambiguously prohibits those acts, qualified immunity kicks in, the lawsuit is tossed out, and the case never even reaches a jury.

This shield has allowed a repulsive amount of wrongdoing by police and prosecutors to go totally unpunished. Cops are permitted to brutally beat, murder , steal from , and conspire against innocent people because the rights they violate are, ostensibly, not “clearly established.” Courts regularly apply the doctrine when there is a tiny discrepancy between a previous case and the facts at hand as an excuse to let the officer off scot-free. And over the past few decades, SCOTUS itself has expanded qualified immunity to new extremes . The result, as Reeves wrote, is “a perpetuation of racial inequality”: Black Americans experience more violations of their civil rights than any other class, yet qualified immunity denies them a remedy in even the most appalling circumstances.

Here, though, Reeves refused to let the doctrine devour the Constitution. He concluded that there is sufficient on-point precedent to show that Thomas’ malicious prosecution, if proved, violated Green’s “clearly established” rights. So the case may go to trial. That, however, was not the end of his analysis—because, as he pointed out, the concept of qualified immunity is unlawful, unworkable, and indefensible.

The first problem is that judges made up the doctrine as a special favor to other employees of the government. Congress, as Reeves explained, gave individuals the power to sue state officials in federal court through the Ku Klux Klan Act of 1871, enacted after the Civil War so newly freed Black Americans could sue racist and abusive local police. Congress did not establish anything like “qualified immunity” in the statute. Rather, the Supreme Court invented the doctrine in 1967 , purporting to protect cops who commit illegal arrests in “good faith,” and imposed it unilaterally on the nation. It then crept, kudzu-like , into other areas of law.

“The People never enshrined qualified immunity in the Constitution,” Reeves wrote. “Our representatives in Congress never put it into the statute or voted for it. No President signed it into law. If anything, it represents a kind of ‘trickle-down’ democratic legitimacy.” In recent years, the Supreme Court has not bothered to account for qualified immunity’s origins, but rather maintains it on the basis of respect for precedent: It exists already, so it might as well keep existing.

And here is where Reeves goes for the jugular: The Supreme Court has tossed out far more defensible and entrenched precedent on the basis of far feebler excuses. How can it justify keeping qualified immunity around while recklessly destabilizing vast areas of settled law it doesn’t like?

SCOTUS has suggested that law enforcement officers have come to rely on qualified immunity, creating a “reliance interest” that counsels keeping the doctrine. But when the court overruled Roe in 2022’s Dobbs decision, Reeves wrote, the majority rejected that “kind of vague, ‘generalized assertion about the national psyche.’ ” Instead, Reeves wrote, the justices “thought voters should resolve reliance interests, not judges.” He then repurposed Dobbs ’ most notorious lines : “After all, just like women, law enforcement officers and their unions ‘are not without electoral or political power.’ ” Law enforcement officers, like women, can “affect the legislative process by influencing public opinion, lobbying legislators, voting, and running for office.” If courts can’t protect women’s bodily autonomy, he asked, why should they do the bidding of police unions?

Dobbs , Reeves went on, “also reflects the Supreme Court’s desire to remove itself from the center of a hot-button issue and return it to the electoral process.” Police reform, like abortion, is undoubtedly a “controversy on issues of life and death, where passions run high.” Yet even after Dobbs , SCOTUS “has not yet seen fit to return this contested issue to the democratic process,” Reeves opined. “It is not clear why.” After all, “the current court is certainly not shy about overturning precedent.” And the list of cases on the chopping block “seems to grow every year.” Teachers’ unions and racial minorities have watched the court gut precedent that shielded them for decades. Why should cops get favored treatment? Merely because of SCOTUS’ “policy-based choice” to “privilege government officials over all others.”

Reeves has a complex history with reproductive rights. He was the district court judge who struck down the Mississippi law that the Supreme Court later upheld in Dobbs when overruling Roe . His emphatic opinion famously accused the Mississippi Legislature of misogynistic “gaslighting,” analogizing the state’s defiance of Roe to its earlier defiance of Brown v. Board of Education . It’s evident that, to Reeves, the Supreme Court’s embrace of democracy in Dobbs rings hollow alongside its rejection of democracy in so many other areas, including the Second Amendment. (In a pointed footnote, he called out the court for treating the right to bear arms as a uniquely absolute, unlimited freedom —while greenlighting the erosion of other liberties that it values less.)

The judge folds together these rather scathing observations by reminding us that the Supreme Court’s creation and expansion of qualified immunity is, itself, a rejection of democracy. The Framers, after all, envisioned jury trials as a bulwark of democratic power, a check by “We the People” on government abuse. It was, Reeves wrote, designed to be exercised “one dispute at a time, day after day, rather than on fixed election days.” Unfortunately, an arrogant “judicial supremacy has too-often deprived the people of their proper role” in deciding whether public officials should be liable for their unconstitutional acts. Qualified immunity “reflects a deep distrust of ordinary people” in direct conflict with the Constitution. “In the same way we trust the collective judgment of voters in elections, we must trust the judgment of jurors in deciding cases,” Reeves wrote. They can resolve “tensions and contradictions case by case, as the evidence dictates.” All judges must do “is tell jurors the truth.”

Will the Supreme Court listen? The conservative justices seem disinclined to reevaluate their cynical, selective concerns about precedent and democracy. But with this opinion, Reeves has given the public yet another reason to question these justices’ increasingly dubious wisdom and integrity. Just as importantly, other judges may take note of Monday’s critique and follow Reeves’ suggestion of narrowing qualified immunity wherever possible. They might even join him in calling for its eradication, forcing SCOTUS to either stand by its handiwork or reevaluate it. The judge’s simple suggestion boils down to this: If we’re going to do democracy, let’s actually do democracy—not whatever partisan, half-baked substitute this Supreme Court is trying to pass off to the people.