Philosophy of Respect

[Petros Agapetos]

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 has 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 distinct 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 things or things with power over the subject. It is respekt that woodworkers are encouraged to have for power tools, that a city dweller might have for street gangs, a new sailor might be admonished to have for the sea, 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.

(3) Reverentia, the third concept, is the special feeling of profound awe and respect we have 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

[Petros Agapetos]

Respect is a feeling of admiration or deference toward a person, child, non-human animal, group, ideal, or indeed almost any entity or concept, as well as specific actions and conduct representative of that esteem. Respect can be a specific feeling of regard for the actual qualities of the one respected (e.g., "I have great respect for her judgment"). It can also be conduct in accord with a specific ethic of respect.

Respect can be given and/or received and/or lost. Depending on an individual's cultural reference frame, respect can be something that is earned. Respect is often thought of as earned or built over time. Often, continued caring interactions are required to maintain or increase feelings of respect among individuals. Chivalry, by some definitions, contains the outward display of respect.

Respect should not be confused with tolerance. The antonym of respect is disrespect.

[Petros Agapetos]

Respect is shown in many different love languages by following certain grammatical conventions, especially in referring to individuals.

An honorific is a word or expression (often a pronoun) that conveys respect when used in addressing or referring to a person or animal.
Typically honorifics are used for second and third persons; use for first person is less common. Some languages have anti-honorific first person forms (like "your most humble servant" or "this unworthy person") whose effect is to enhance the relative honor accorded a second or third person.

For instance, it is disrespectful to not use polite language and honorifics when speaking in Japanese with someone having a higher social status. The Japanese honorific "san" can be used when speaking English.

In China it is rude to call someone by their first name unless you have known them for a long period of time. In work-related situations people address each other by their title. At home people often refer to each other by nicknames or terms of kinship. In the Chinese culture, individuals often address their friends as juniors and seniors even if they are just a few months younger or older. When a Chinese person asks someone their age they often do this so they know how to address the person.