Rawlsian Self-Respect1

Stark, Cynthia A.

doi:10.1093/acprof:oso/9780199662951.003.0010

Cited by 24 publications

(14 citation statements)

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“…Overall, ensuring equal treatment and respect for all members of society has been repeatedly stressed as a crucial aspect of justice from scholars of different scientific disciplines (Honneth, 2012; Rossiter, 2014). In his theory of justice, John Rawls described the social bases of self-respect as “perhaps the most important” primary good (Rawls, 1971, p. 396; see also Crego, 2022) that must be ensured by governments, especially for people of lower social classes (see also Stark, 2012).…”

Section: Discussionmentioning

confidence: 99%

Socioeconomic Status and Self-Regard

Renger,

Lohmann,

Renger

et al. 2024

Social Psychology

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Past research has shown that the socioeconomic status (e.g., income or education) is associated with people’s self-evaluation, such as global self-esteem. In the present research, we argue that socioeconomic status also affects people’s belief of possessing the same rights as others (i.e., self-respect). In a cross-sectional study ( N = 298) and a longitudinal study ( N = 379), we investigated the relationships between income and education with three forms of self-regard. The only consistent finding was that income was related to self-respect over time even when controlling for self-love and self-competence, the core and well-studied components of global self-esteem. We discuss the significance of our findings with regard to social justice and democracy.

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Section: Discussionmentioning

confidence: 99%

Socioeconomic Status and Self-Regard

Renger,

Lohmann,

Renger

et al. 2024

Social Psychology

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“…the two arguments developed by Robeyns. 2 This argument is based on self-respect as a primary basic good (Rawls 2001;Eyal 2005;Stark 2012).…”

Section: Christian Neuhäusermentioning

confidence: 99%

11. The Self-Respect Argument for Limitarianism

Neuhäuser

2023

Having Too Much

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Limitarianism is the view that justice requires the limitation of wealth, at least under certain conditions. In its original form the view was developed by Ingrid Robeyns and normatively justified by the use of two arguments, the democratic argument and the argument from unmet urgent needs. In this chapter I want to contribute to the justification of limitarianism by providing a novel argument for limitarianism which is distinct from the two arguments developed by Robeyns. This argument is based on self-respect as a primary basic good. According to this argument, limitarianism is needed to protect the social basis of self-respect of all members of society so that they can develop a sense of self-worth and pursue their personal projects. Since this kind of self-respect is a more important basic good than wealth above a certain threshold, limitarianism can be justified either as a principle of justice or as a direct policy implication of the principles of justice, if it turns out to be required to secure the social basis of self-respect.

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“…The political condition requires that citizens respect one another's ends in the public realm, Rawls holds. To flesh this idea out, it pays turning to Rawls' account of the duty of mutual respect (Stark, 2012). The duty of mutual respect is a natural duty that the parties to the original position endorse (Rawls, 1971, p. 178-9).…”

Section: The Conditions and Duties Of Self-respectmentioning

confidence: 99%

“…Rawls holds that self‐respect is supported by a number of conditions, namely the circumstances under which individuals have moral reasons to acquire and securely sustain, other things being equal, a self‐respecting attitude. These conditions, which are distinct from the institutional arrangements that support them (i.e., the social bases of self‐respect), comprise personal conditions and political ones (Stark, 2012).…”

Section: The Argument From Self‐respectmentioning

confidence: 99%

The ballot and the wallet: Self‐respect and the fair value of political liberties

González‐Ricoy

2020

European J of Philosophy

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Economic disparities often translate into disparities in political influence, rendering political liberties less worthy to poor citizens than to wealthier ones.Concerned with this, Rawls advocated that a guarantee of the fair value of political liberties be included in the first principle of justice as fairness, with significant regulatory and distributive implications. He nonetheless supplied little examination of the content and grounding of such guarantee, which we here offer. After examining three uncompelling arguments in its favor, we complete a more promising yet less explored argument that builds on the value of self-respect. We first inspect the conditions and duties that securing self-respect entails. We then look into how uneven allocations of the value of political liberties bear, expressively and due to the power imbalances they yield, on such conditions and duties.

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Rawlsian Self-Respect1

Cited by 24 publications

References 0 publications

Socioeconomic Status and Self-Regard

Socioeconomic Status and Self-Regard

11. The Self-Respect Argument for Limitarianism

The ballot and the wallet: Self‐respect and the fair value of political liberties

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