Respect Research Papers - Academia.edu (original) (raw)

Although Pakistan is listed as a highly intolerant country, this intolerance has rarely been investigated in the context of Pakistan. The current study aims to provide a contextual account of religious tolerance in Pakistan with a special focus on schools (including madrasas) and religiosity. Building on the pre-existing literature we tested to what extent madrasas, secular (worldly) education schools, and individual religiosity explain religious tolerance among students. We measured four dimensions of religious tolerance: freedom, respect, discrimination, and acceptance. Random sampling techniques were used to collect data from students (N = 937) of madrasas and mainstream schools. Structural equational modelling analyses revealed that madrasa students were least tolerant of religious minorities and private school students were the most tolerant. The study also found that the higher the religiosity of an individual, the lower their levels of religious tolerance, particularly, among private school students. Implications for research and policy are discussed.

- by and +1
- •
- Discrimination, Pakistan, Madrasa education, Respect

The paper aims to clarify what is both meant and entailed when the notion of respect is invoked in relation to the issues of diversity. A distinction is introduced between two types of respecting agents: the state and the citizen. The paper then distinguishes respect in relation to a commonality – in this case citizenship – from respect in relation to specific difference. The importance of respect in relation to a commonality is stressed, whilst the distinction between the state and the citizen as the respecting agent is used to raise questions about respect of difference. The latter part of the paper looks at Peter Jones’ compromise position of ‘mediated recognition,’ and suggests the possibility of ‘mediated accommodation.’

- by Peter Balint
- •
- Multiculturalism, Diversity & Inclusion, Liberalism and Toleration, Respect

Recently the political philosophy of agonism has been applied by urban theorists to model inter-cultural urban encounters in so-called 'micro-publics', such as the workplace or the classroom. The paper examines to what extent agonism offers a viable model for dealing with urban diversity in these mundane, social encounters. I will argue that, applied to these lower-level social contexts, agonism takes the vulnerability of citizens with regard to their ethnic, cultural or religious attachments insufficiently into account. The resulting injuries will most likely be counter-productive to the goal of living with diversity. By way of a contrast, I will offer two less demanding, more practicable types of intercultural civility.

- by Bart van Leeuwen
- •
- Urbanism, Citizenship and Identity, Cultural Diversity, Urban citizenship

This paper develops a recognition-theoretical analysis of human dignity. I argue that a life with dignity requires social esteem (recognition for one’s contribution to socially shared goals) as well as respect (recognition of one’s equal status). I illustrate this through an empirically informed discussion of three aspects of the current social organization of labour which threaten human dignity: unemployment, precarity and low pay. I also argue that in class societies the assertion of dignity as a positional good can undermine its generally progressive appeal.

- by Timo Jütten
- •
- Recognition, Axel Honneth, Self-Respect, Self-Esteem

Col sorriso sulle labbra. La satira tra libertà di espressione e dovere di rispetto * SOMMARIO 1. Introduzione-2. La satira e il diritto alla libertà di espressione-3. Satira, umorismo e rispetto-4. Deridere la religione-5. Le basi morali... more

- by Corrado Del Bò
- •
- Philosophy of Humour, Respect, Sátira, Umorismo

Developing the professional competencies of future teachers is one of the main tasks of the faculties of education. The framework of the expected qualifications for ensuring the quality of education and professional development of teachers is determined by General Competencies for Teaching Profession in Turkey. Field teacher candidates are also required to acquire competencies specific to the field in the preparation phase of the profession. The field education knowledge competency of the History Teacher Special Field Competencies in Turkey includes the ability to associate the history course with the environment. One of the performance indicators of this competence is "organizing educational trips (to libraries, archives, museums and historical places, etc.) within the framework of the social activities regulation" The purpose of this study is to provide history teacher candidates with a performance indicator for organizing educational trips to out-ofschool learning areas in History Teacher Special Field Competencies. The study group of this research, which is designed according to action research, one of the qualitative research methods, consists of 72 history teacher candidates studying in the Pedagogical Formation Certificate Program at the Faculty of Education of a state university. The data of the research were obtained using a semi-structured interview form. Within the scope of the research, firstly, history teacher candidates were given education on out-of-school history education in the special teaching methods course. Afterwards, Anne Frank-A History For Today Exhibition was visited and the teaching designs and views of the history teacher candidates on how to use this history exhibition in their lessons were examined. According to the results of the research, it was observed that the education given to increase the proficiency of history teacher candidates for out-of-school history teaching was effective and, in this context, they were able to use the exhibition they visited in the history lessons they designed. In addition, historical thinking skills such as historical empathy, historical analysis and interpretation, historical comprehension and values such as respect for differences, respect for human rights and democracy, and tolerance are among the results of the research.

- by İrem Pamuk
- •
- Teacher Education, Action Research, History of Education, Values Education

This paper is an inquiry into “aha” moments I encountered while exploring my Métis ancestry and place relationship. It seeks to alleviate trauma through expressive narrative, and reveal ways for educators to teach Métis learners, which was accomplished by the revelation of the wâhkôhtowin worldview that emerged from my autobiographical exploration of my ancestry on Turtle Island (North America). Wâhkôhtowin is a Cree word for “all my relations”, and is the one I will use. This exploration is a form of “praxis”, an Indigenous story approach that I hope leads to action and educational change (Freire, 1970). To do this, I, an adult Métis from Northern Alberta, explored recent Métis scholarship, and autobiographies of adult Métis from Northern Alberta and Saskatchewan. I then told my own story while recognizing themes that give rise to a Métis worldview. The results showed that teaching and learning for the Métis must comprise a sense of belonging for “all my relations” as well as a self-determining (otipemisiwak), respectful (ekichinantak) learning environment for wâhkôhtowin. I conclude with some implications for education and further study.

L’edizione in lingua italiana di un piccolo capolavoro di scrittura pedagogica dell’educatore e medico polacco Janusz Korczak (che la mattina del 5 agosto 1942 fu deportato nel campo di sterminio di Treblinka insieme a tutti i bambini ospiti dell’orfanotrofio ebraico del ghetto di Varsavia) Le regole della vita. Pedagogia per giovani e adulti, Mimesis, Milano 2017, tradotto da Izabela Stanecka e curato da Paolo Perticari, ci permette di ritornare su un tema essenziale: come educare? Come amare il bambino?
L’urgenza educativa si manifesta costantemente in un’epoca come la nostra in cui le figure tradizionali della politica, della cultura, della religione, sembrano non riuscire più a essere una guida ferma e sicura rispetto alle nuove sfide della società iperconnessa.

- by Pietro Piro
- •
- Critical Theory, Sociology, Social Psychology, Education

There is a prima facie conflict between the values of love and autonomy. How can we bind ourselves to a person and still enjoy the fruits of self-determination? This chapter argues that the solution to this conflict lies in recognizing that love is the basis of autonomy: one must love a person in order to truly appreciate their autonomy. To make this case, this chapter defends a minimalist account of love, according to which love is an agreeable sensation that is experienced when considering the existence of another person. On this view, the lover does not desire anything from the beloved but works to attend to their presence. Love, then, puts us in a position to appreciate the beloved in their particular way of being. By accepting the presence of the beloved we gain a sense of their autonomy. The roots of this account of love are found in the writings of Damaris Cudworth Masham. This chapter draws on the work of Kieran Setiya, David Velleman, and Kyla Ebels-Duggan to elaborate on and defend Masham's views.

- by Getty Lustila
- •
- Ethics, 17th Century & Early Modern Philosophy, 18th Century Philosophy, Autonomy

Respekt gegenüber anderen Menschen im Sinne der Achtung ihrer grundlegenden motralischen Ansprüche und ihrer Würdde ist eine zentrale moralische Pflicht und wird in der Regel auch als solche anerkannt. Inwiefern Respekt so zu verstehen ist, damit befasst sich die zeitgenössische Moralphilosophie im Allgemeinen und die vorliegende Arbeit im Besonderen. Dabei wird der Zusammenhang zwischen Respekt und Anerkennung historisch-systematisch sowie problemorientiert mit Blick auf aktuelle Herausforderungen in pluralen Gesellschaften untersucht.

- by Emma Strocchi
- •
- History, Social Change, Gender Studies, Education

The principle of respect is usually intended as respect for persons. Kant maintained that
only persons could be the object of a duty of respect. Yet, a number of strategies have been
proposed to make the principle more inclusive, mainly by expanding the circle of those covered by the principle. This article proposes a different strategy, based on a reformulation of the principle. Respect is the encounter of different powers, confronting each other at different levels and generating different kinds of duties. We should recognise that autonomy is a form of power, but it is not the only power that we have. We are also living beings, and natural
entities, and these are also forms of power. So, at each level, there is respect for the kind of power facing us and this implies different levels of responsibility. This strategy is better
than expanding the circle of “autonomous agents” and better than trying to ground rights for
living beings and for natural entities.

- by Roberto Mordacci
- •
- Applied Ethics, Animal Ethics, Environmental Ethics, Immanuel Kant
- by Adam Pelser
- •
- Psychology, Emotion, Ethics, Human Rights

This essay argues that the goal of corporate entrepreneurship is to create value. This is to be understood according to three distinct meanings: economic, productive and social value. Together, the three dimensions of value constitute the... more

- by Roberto Mordacci
- •
- Business Ethics, Ethics, Applied Ethics, Respect

Axel Honneth draws a distinction between three types of recognition: (1) love, (2) respect and (3) social esteem. In his The Struggle for Recognition, the recognition of cultural particularity is situated in the third sphere. It will here be argued that the logic of recognition of cultural identity also demands a non-evaluative recognition, namely a respect for difference. Difference-respect is formal because it is a recognition of the value of a particular culture not ‘‘for society’’ or ‘‘as such’’, but for the social group involved. Yet, although it is formal, difference-respect cannot be reduced to respect for personal autonomy and its preconditions, as Honneth wrongly suggests in Redistribution or Recognition? It is argued here that difference-respect is oriented towards another dimension of the person, namely social attachments. This kind of respect entails a separate register of formal recognition with a corresponding concept of personal identity and a parallel category of social disrespect. What morally justifies difference-respect from a recognition-theoretic approach is the practical relation-to-self that thus becomes possible, namely self-respect as a sense of belonging. The formal conception of the good life that Honneth articulates should include the insight that this sense of belonging is as much a necessary condition for the good life as is personal autonomy.

- by Bart van Leeuwen
- •
- Multiculturalism, Recognition, Personal Identity, Axel Honneth

This paper is concerned with whether there is a moral difference between simulating wrongdoing and consuming non-simulatory representations of wrongdoing. I argue that simulating wrongdoing is (as such) a pro tanto wrong whose wrongness does not tarnish other cases of consuming representations of wrongdoing. While simulating wrongdoing (as such) constitutes a disrespectful act, consuming representations of wrongdoing (as such) does not. I aim to motivate this view in part by bringing a number of intuitive moral judgements into reflective equilibrium, and in part by describing the case of a character that I call The Devious Super Geek who simulates wrong to particular people that he knows personally. I build bridging cases from the case of the Devious Super Geek to capture games in which one simulates wrong to imaginary members of extant, morally salient categories. The surprising conclusions that we are led to include not just that simulated wrongdoing is pro tanto wrong, but that simulated Just killing is pro tanto wrong, and also that the simulated killing of zombies and aliens is also pro tanto wrong. Finally, I described how I proposed to handle some potential objections and attempt to weigh the pro tanto wrong identified in the paper against some countervailing considerations in some all things considered judgements.

- by John Tillson
- •
- Aesthetics, Ethics, Film Studies, Video Games
- by Cydney H Dupree and +1
- •
- Motivation (Psychology), Trust, Audience, Respect

What do medieval knights, suicide bombers and "victimhood culture" have in common? This book argues that in the second decade of the twenty-first century, individuals, political parties and nations around the world are abandoning the dignity-based culture we established in the aftermath of two world wars, less than a century ago. Disappointed or intimidated, many turn their backs on the humanitarian, universalistic culture that presumes our inherent human dignity and celebrates it as the basis of every individual's equal human rights. Instead, people and nations are returning to a much older, honor-based cultural structure. Because its ancient logic and mentality take new forms (such as social network shaming and certain aspects of "victimhood culture") -- we fail to recognize them, and overlook the pitfalls of the old honor-based structure. Narrating the history of honor-based societies, this book distinguishes their underlying principle from the post-WWII notion of dignity that underlies human rights. It makes the case that in order to revive and strengthen dignity-based culture, the concept of human dignity must be defined narrowly and succinctly, and enhanced with the principle of respect. Continuing its historical and cultural narrative, the book discusses contemporary phenomena such as al-Qaeda terrorists, shaming via social network, FoMO, and some features of the emerging "victimhood culture". The book pays homage to Erich Fromm's classic Escape from Freedom.

- by Orit Kamir
- •
- Political Philosophy, Theology, Human Rights Law, Second World War

Although it does not appear on many traditional lists of the virtues, respect for human dignity is an important virtue in its own right that is characterized as much by emotions as by other mental states and actions. The virtue of respect for human dignity essentially involves the dispositions to feel the emotion of respect for the dignity of others and an emotional sense of one's own dignity. As exemplified by Nelson Mandela, this virtue also involves a keen perceptual sensitivity to humiliating and degrading treatment, along with dispositions to protest, correct, and prevent such treatment. The person with the virtue of respect for human dignity also will be disposed to feel indignation toward willful violations of human dignity, compassion for their victims, and various positive emotions in response to victories for human dignity. Although this virtue closely resembles other, more widely recognized, virtues, such as justice and love, it nevertheless is appropriate to treat respect for human dignity as a distinct virtue, as well as an emotion.

- by Adam Pelser
- •
- Emotion, Ethics, Human Rights, Virtues (Moral Psychology)

In writings about the Holocaust, both Primo Levi and Hannah Arendt appeal to a concept of shame that extends the reach of the concept in a dramatic way. In its more familiar uses, we experience shame because of a failing of our own (I refer to this as “self-incurred shame”) or because of the failing of another with whom we share membership of a significant group (“other-incurred shame”). Levi ascribes shame to those soldiers who came across Auschwitz in early 1945; and Arendt writes of an “elemental shame,” the “shame at being human.” Neither case fits the familiar models.This article provides an analysis of both “self-incurred” and “other-incurred shame” in order to reach an understanding of the importance of Levi and Arendt’s extension of the concept and of the challenges it poses. It also explores the relationship between shame and responsibility and defends a notion of collective guilt. At various points, it engages with the work of Gabriele Taylor, Bernard Williams, Max Scheler, and David Velleman.

- by Ross Poole
- •
- Max Scheler, Hannah Arendt, Shame, Bernard Williams

El fet de prestar atenció és una actitud existencial radicalment oposada a la in-diferència, que avui és a la base de la manca de compromís polític i d'implicació ciutadana –de la desafecció, podríem dir–, dominants a les nostres societats. l'atenció curosa no només desperta la percepció i el sentit moral de les coses, sinó que va lligada al respecte. tractar algú o alguna cosa amb respecte –diu l'autor d'aquest article– significa tractar-lo amb atenció. O, dit d'una altra manera, mirar atentament allò que ens envolta ens portarà molt probablement a descobrir-hi el que és digne de ser-ne respectat. La mirada atenta ens permetrà copsar-ne la vulnerabilitat, l'harmonia o el secret i, en conseqüència, ens obrirà al sentit del respecte. Aquesta és la intuïció fonamental que trobem en aquesta reflexió.

- by Josep Maria Esquirol
- •
- Respect

Respect for persons has been widely acknowledged and discussed as a key moral dimension in education and teaching English to speakers of other languages. Christians believe in this value, particularly as it is articulated within scripture and tradition. Recent critics, however, seem to perceive a basic incompatibility between a Christian religious imperative to bear witness to one’s faith and a moral imperative to respect other persons. Beginning from an argument that all teaching is teaching for change, this essay makes a case that the two are not only not contradictory, but in fact should be consanguineous. Key issues explored include what it means to believe in absolute truths, why such belief paradoxically requires humility, and the moral/interpersonal conditions for witnessing and conversion.

- by Bradley Baurain
- •
- Religion, Christianity, Sociolinguistics, TESOL
- by Megan Wallace
- •
- Communication, Culture, Respect

One of the most noticeable aspects of Plato’s dramatization of Socrates in the Apology is that many themes of philosophical relevance emerge by way of a series of self-images that Socrates crafts throughout the defence speech he delivers at the trial held against him in 399 B.C. Coming to grips with such images may turn out to be a particularly baffling experience for the Platonic reader, especially when one attempts to draw a coherent picture of Socrates’ personality and conduct at the trial in the light of the various forms of self-representation proposed in the text. In fact, one might entertain the impression that different voices and attitudinal approaches are unleashed from one and the same character, and also that these might not provide an internally consistent portrait of his own professed values, abilities, and epistemological limitations. For instance, some images convey the idea of a shameless and boastful Socrates (cf. Apology 30d and 31a, where he describes himself as a gift of god, or 28b-29d, where he compares his own condition to the one experienced by the Homeric hero Achilles), whereas others express the view that Socrates is a man aware of his own limits and, what is more, one respectful of divine signs and messages (cf. 21b). I will offer a tentative reconstruction of some of such self-images and argue that, despite the fact that these are prima facie open to opposing interpretations, Plato supplies his readers with some conceptual tools for understanding the following idea: the Socrates of his Apology, rather than aiming to present himself as a boastful character, seeks to express the non-negotiable value of truth and philosophical examination, i.e. ideals he endorses and exemplifies in his individual life. In this way, I hope to demonstrate that Socrates’ respect of cultural and religious traditions can be pursued compatibly with the innovations introduced by epistemic devices such as the elenchos and the critical comparisons he stages between the self-perception cultivated by others and Socrates’ own awareness of his wisdom.

- by Elena Irrera
- •
- Plato, Socrates, Xenophon, Ancient Greek Philosophy

This article examines respect through Piaget’s theory, recent empirical research, and exemplary
practice in order to highlight a developmental approach to understanding and fostering respect in
the classroom.

- by Muriel Smith
- •
- Child Development, Jean Piaget, Respect

Alle Menschen sind ausgestattet mit natürlichen, unveräußerlichen Rechten und niemand steht zwischen ihnen und dem Schöpfer. Nichts steht über diesem Gesetz. Seit dem 21. Juni 2011 bitte bei ALLEM was man tut auf folgendes zu Beachten! • Die eigene Würde und die der anderen würdevollen Seelen mit Respekt zu Achten und zu Ehren, • Niemanden etwas weg nehmen, weil ALLES auf der Erde, sich Selbst gehört und Allgemeingut / Allgemeinwohl ist. • Niemanden einen Schaden zufügen, weder in Gedanken, noch durch Taten. Privat = privare = berauben Jeder der etwas Privat, oder sein Eigen nennt, ist ein Pirat und begeht einen Diebstahl an Allgemeinwohl und Allgemeingut.

- by arry pongtiku
- •
- Critical Theory, Management, Marketing, Business Ethics

As organizational scholars have become critically attuned to human flourishing in the workplace, interest in workplace dignity has grown rapidly. Yet, a valid scale to measure employees’ perceptions of dignity in the workplace has yet to be developed, thereby limiting potential empirical insights. To fill this need, we conducted a systematic, multi‐study scale development project. Using data generated from focus groups (N = 62), an expert panel (N = 11), and two surveys (N = 401 and N = 542), we developed and validated an 18‐item Workplace Dignity Scale (WDS). Our studies reveal evidence in support of the WDS’s psychometric properties, as well as its content, construct, and criterion‐related validity. Our structural models support predictive relationships between workplace characteristics (e.g., dirty work, income insufficiency) and dignity. Moreover, we observed the incremental validity of workplace dignity to account for variance in employee engagement, burnout, and turnover intentions above and beyond the explanatory effects of organizational respect and meaningful work.

On some accounts, prostitution is just another form of casual sex and as such not particularly harmful in itself, if regulated properly. I claim that, although casual sex in general is not inherently harmful, prostitution in fact is. To show this, I defend an account of sex as joint action characteristically aimed at sexual enjoyment, here understood as a tangible experience of community among partners, and argue that prostitution fails to achieve this good by incentivizing partners to mistreat each other. To substantiate this claim, I explore ways in which prostitution fails on the virtues of temperance, respect , and sincerity.

- by Sascha Settegast
- •
- Ethics, Applied Ethics, Virtue Ethics, Sexuality

Practitioners repeatedly note that the everyday behavior of asking followers open questions and attentively listening to their responses is a powerful leadership technique. Yet, despite such popularity, these practices are currently under-theorized. Addressing this gap, we formally define the behavioral configuration of asking open questions combined with attentive listening as “Respectful Inquiry”, and then draw on Self-Determination Theory to provide a motivational account of its antecedents, consequences, and moderators within a leader-follower relationship. Specifically, we argue that Respectful Inquiry principally satisfies followers' basic psychological needs for competence, relatedness, and autonomy. Against this background, we highlight ironic contexts where Respectful Inquiry is likely to be especially rare, but would also be especially valuable. These ironic contexts include situations where interpersonal power difference, time pressure, physical distance, cognitive load, follower dissatisfaction, or organizational control focus are high. We additionally outline how the effect of Respectful Inquiry behaviors critically hinges upon the interaction history a follower has with a leader. More generally, we make the suggestion that the leadership field would benefit from complementing its traditional focus on “gestalt” leadership styles with research on concrete and narrow communicative behaviors, such as Respectful Inquiry.
Article Link: http://amr.aom.org/content/early/2016/07/12/amr.2014.0537.abstract

- by arry pongtiku
- •
- Critical Theory, Organizational Behavior, Management, Marketing

""Proponents of multiculturalism such as Charles Taylor, Bhikhu Parekh and Tariq Modood have
formulated multiculturalism as a normative position in terms of two allegedly equally fundamental
principles, namely ‘respect for dignity’ associated with equal rights, and ‘respect for difference’
associated with the kinds of difference-sensitive policies characteristic of multiculturalism. This
invites the question what it means to ‘respect’ difference, both in order to understand
multiculturalism as a theoretical position, and for deciding what characterises policies, laws or other
measures as instances of respect for difference on the applied level, which is important both in order
to apply multiculturalism in practice and to assess its plausibility as a normative position. The paper
considers what it means for a policy or law to respect difference and whether ‘respect for
difference’ is an action-guiding practical principle. These questions are addressed with a view to
determining in what sense multiculturalism involves a principle of ‘respect for difference’ and
whether it is a fundamental or a derived principle. The paper argues that respect for difference may
not be as essential to multiculturalism as often claimed.""

- by Sune Lægaard
- •
- Multiculturalism, Respect
- by Miltiadis Vantsos
- •
- Animal Ethics, Orthodox Theology, Christian Ethics, Anthropocentrism
- by Andrés Claro
- •
- Philosophy, Philosophy Of Language, Ethics, Translation Studies

In Politics 5.1-3, Aristotle sees different conceptions of proportional equality and justice as the fundamental causes of stasis and metabolē (constitutional change). His account shows what happens to notions of 'particular' justice when they become causes of individual and collective action in pursuit of moral and political revolution. The whole discussion of the causes of stasis should be read through the filter of individual/group motivation-as a reflection of what goes on in the heads of those who engage in stasis. Movements towards political change are motivated by ingrained conceptions of proportional equality and fair distribution of honour and wealth. Aristotle's approach, therefore, may be compared to Axel Honneth's, that social justice should be seen in terms of the distribution of dignity and respect as well as of material resources.

- by Mirko Canevaro and +1
- •
- Aristotle, Human Rights, Values, Ancient Greek Philosophy
- by Peter Balint
- •
- Political Philosophy, Multiculturalism, Liberalism, Politics of Recognition
- by Éric Delassus
- •
- Éthique, Respect, Personne, Altérité

Designing among Indigenous and non-Indigenous people is turbulent because we are all working within differing legacies of colonialism and entrenched systems of ‘othering’. When design enters this space through widely popular methods like the Double Diamond or HCD toolkits, it can often carry legacies of its industrialized, Eurocentric origins that emphasises problem-solving, replicable methods and outcomes, pursue simplicity and efficiency, and detaches knowledge, people and relationality from the sites of its embodiment. This risks perpetuating acts of colonialism, inadvertently displacing Indigenous practices, knowledges and worldviews. Instead, we propose respectful, reciprocal and relational approaches as ontologies of co-designing social innovation. This ontology requires a sensitivity towards being located within multi-layered sites of power, knowledge, practices, cultural values and precarious asymmetries as the condition of collaboration. We provide personal, reflexive stories as a Māori, Pākehā and Japanese designer in negotiating the legacies of colonialism, to lay bare our whole selves to show accountability and articulate pluralities of practices. In respecting design that is already rooted in local practices, we learn from these foundations and construct our practices in relation to them. This means for us, respect, reciprocity and relationships are important as an engaged consciousness to pursue Indigenous self-determination as co-design.

- by Yoko Akama and +1
- •
- Japanese Philosophy, Participatory Design, Design Research, Indigenous Design

a practical approach to expressing anger in a healthy way

- by Daniel M Keeran MSW
- •
- Management, Business Administration, Religion, Cultural Studies

Toleration is one of many responses towards diversity and difference. With growing diversity, the theme of toleration has often taken center stage in discussions of multiculturalism and social pluralism. Nonetheless, it has not received much attention in the social work profession. Social workers often encounter situations in which they face a choice between tolerating and not tolerating. We argue that toleration is a legitimate and relevant topic in social work discourse. To make this point, first, this paper discusses different conceptions of toleration. Then, it demonstrates its relevance to social work and explores a potential benefit of including the idea of toleration in social work discourse. Social work codes of ethics implicitly support toleration, or at least respect-toleration and esteem-toleration. Incorporating toleration in social work discourse may help social workers to better cope with or reduce ethical stress and disjuncture.

- by Thomas M Besch and +1
- •
- Social Work, Diversity, Respect, Toleration

This paper outlines how human dignity, respect, human rights and cultural diversity are interlinked. It is argued that all human beings have intrinsic dignity, and are deserving of respect and respectful behaviour which acknowledges, affirms and protects their autonomy and right to live a life which they choose for themselves, while simultaneously acknowledging that there have to be limits on their autonomy and freedom which require them to similarly respect the autonomy and rights of other people to live a life which they have chosen for themselves. It is proposed that this position provides a logically coherent moral orientation for the field of intercultural relations.

- by Martyn Barrett
- •
- Human Rights, Intercultural Education, Cultural Diversity, Respect