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Honor Ethics

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Honor Ethics

Category Archives: political science of honor

Honor in the Modern World: Interdisciplinary Perspectives

29 Thursday Sep 2016

Posted by dan demetriou in announcements, history of honor, honor and international relations, honor and international studies, honor and political philosophy, honor and war, honor code, military ethics, philosophy of honor, political science of honor, social psychology of honor

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Dan Demetriou, Laurie Johnson

I’m happy to report—somewhat belatedly—that Honor in the Modern World is now for sale!

Edited by Laurie Johnson and me, the book is probably the most interdisciplinary study of honor yet. We are very grateful to our contributors—many of whom contribute to this blog—for their excellent and highly original essays.

After a century-long hiatus, honor is back. Academics, pundits, and everyday citizens alike are rediscovering the importance of this ancient and powerful human motive. This volume brings together some of the foremost researchers of honor to debate honor’s meaning and its compatibility with liberalism, democracy, and modernity. Contributors—representing philosophy, sociology, political science, history, psychology, leadership studies, and military science—examine honor past to present, from masculine and feminine perspectives, and in North American, European, and African contexts. Topics include the role of honor in the modern military, the effects of honor on our notions of the dignity and “purity” of women, honor as a quality of good statesmen and citizens, honor’s role in international relations and community norms, and how honor’s egalitarian and elitist aspects intersect with democratic and liberal regimes.

The table of contents can be see on Amazon, along with lots of sample viewing. Consider ordering a copy for your school’s library, as the book includes essays useful for philosophers, political scientists, historians, international relations scholars, psychologists, and military academicians.

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Friedrichs and Berg: “Rhodes must fall: from dignity to honour values”

15 Monday Feb 2016

Posted by dan demetriou in history of honor, honor and international relations, honor in the news, political science of honor, social psychology of honor, sociology of honor

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Bradley Campbell, Jason Manning, Joerg Friedrichs, Microaggression and Moral Cultures, Rhodes Must Fall, Ryan Berg

In an OpenDemocracy post published today, Joerg Friedrichs (International Development, Oxford) and Ryan Berg (currently a doctoral student at Brasenose College, Oxford) argue that the Rhodes Must Fall campaign at Oxford exemplifies the pernicious qualities of an emerging moral culture that honors victimhood, stifles speech, and privileges feelings over facts.

RMF protester

Photograph: Mike Hutchings/Reuters

Friedrich and Berg’s analysis builds off of an important article by Bradley Campbell (Sociology, UCLA) and Jason Manning (Sociology and Anthropology, West Virginia) entitled “Microaggression and Moral Cultures.” Campbell and Manning persuasively argue that we are transitioning from a dignity-based culture to an honor-based one of victimhood. By “dignity” culture they mean one that sees everyone as innately endowed with an unearned and inalienable moral worth. On this scheme, our basic moral equality is assumed, assaults on welfare and property are punished by a central authority, and insults are largely disregarded and thus comparatively rare. This regime replaced the traditional honor culture on which some people have more value than others, personal value could be easily lost through shame and insult, and riposte to offense had to be handled personally—the traditional honor culture.

Cecil Rhodes

“To think of these stars that you see overhead at night, these vast worlds which we can never reach. I would annex the planets if I could; I often think of that. It makes me sad to see them so clear and yet so far.”

According to Campbell and Manning, the new honor culture of victimhood combines and inverts various aspects of its predecessors. Like a traditional honor culture, victimhood culture is highly stratified and is highly sensitive to insult. However, it elevates victims and demotes non-victims, which traditional honor cultures would find bizarre. Moreover, on it offenses to dignity are properly handled by authorities, not personally, as if they were “material” attacks on person or property (hence “microaggressions” and not the more accurate “micro-offenses”). These appeals to authority are what makes this honor culture so dangerous to free speech and inquiry. 

For their part, Friedrichs and Berg take no stance on whether the Rhodes statue should fall. What they bemoan is the way RMF activists hijack debate with the imperative of their offense and puritanical zeal. Here’s a teaser:

While students were not that supportive, the RMF movement found resonance with the media. This was due to the fact that those campaigning associated themselves, in sometimes tenuous ways, with the victims of colonialism, racism, and other forms of vicitimisation. The movement thus exemplified the move towards offense taking and the celebration of victimhood. It hardly occurred to the campaigners that an honest dialogue about Rhodes, his highly controversial legacy, and the merits and demerits of censoring history might have been more befitting of Oxford than trying to sanitize the place from anything potentially offensive and unpleasant, such as association with an ambivalent and flawed character like Cecil Rhodes.

I encourage you to read the whole post: “Rhodes must fall: from dignity to honour Values.”

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Joerg Friedrichs on honor, face, and dignity in international relations

18 Monday Jan 2016

Posted by dan demetriou in honor and international relations, honor and international studies, honor and political philosophy, political science of honor

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dignity culture, face culture, honor culture, Joerg Friedrichs

Followers of this blog might be interested in a forthcoming article by Professor of International Relations (Oxford) Joerg Friedrichs, “An Intercultural Theory of International Relations: How self-worth underlies politics among nations,” forthcoming in International Theory (a pre-publication version is available here, the FirstView version is here for those who can get past the paywall).

Here’s the abstract:

“This article introduces an intercultural theory of international relations based on three distinctive ways of establishing self-worth: honor, face, and dignity. In each culture of self-worth, concerns with status and humiliation intervene differently in producing political outcomes. The theory explains important variation in the way states and nations relate to members of their own culture of self-worth, as well as members of other such cultures.”

I’d like to summarize Friedrichs’ scholarly, insightful, and thought-provoking essay here, but I will also embellish a bit with questions and commentary. Discussion in the comments section below is welcome as always. (By the way, Joerg may be posting on the blog soon, so keep an eye out for that.)

The dignity-honor-face model

Friedrichs begins his analysis with the increasingly plausible premise that “self-worth is the ultimate human motivator.” Continue reading →

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23 Monday Nov 2015

Posted by dan demetriou in honor and political philosophy, philosophy of honor, political science of honor

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The most popular professional philosophy blog, Daily Nous, has just started a discussion on the ethics of honoring historical figures in light of recent campus protests.

The Ethics of Honoring   Daily Nous

The recent wave of student protests in the United States have focused on a range of issues related to the status and treatment of racial minorities and other vulnerable parties on campus. One issue that has come up on several occasions are the ways in which universities have decided to honor various historical figures—for example, by naming buildings after them, or having statues of them.

Last week, students at Princeton University were protesting the university’s prominent recognition of Woodrow Wilson. Wilson was president of Princeton prior to becoming president of the United States, and Princeton has a college and a school named after him. Though he was a progressive on many matters, as Inside Higher Ed reported, “historians have also noted that he was an unapologetic racist who took many actions as president of the United States that held back even minimal rights for black people.” Recent protests at Georgetown focused on the fact that one of its buildings was named for a former university president who sold off some of his slaves to a plantation to pay the university’s debt. And now, IHE reports that at the College of William & Mary and the University of Missouri, “critics have been placing yellow sticky notes on Jefferson statues, labeling him—among other things —‘rapist’ and ‘racist.’”

These developments may have some people wondering what the appropriate stance is towards honoring historical figures who have held what are today understood to be highly objectionable views, or acted in highly objectionable ways. To shrug off the concerns and say “no one’s perfect,” seems insufficiently sensitive to the ways in which such honors might contribute to an unwelcoming environment for some students. Yet to require historical figures to be morally unobjectionable by today’s standards in order to be honored seems unduly strict and inflexible. We might recall that even moral heroes are not morally perfect (see, for example, Lawrence Blum’s “Moral Exemplars” essay).

I am not aware of work on the ethics of honoring historical figures. Perhaps this is an area in which philosophical expertise can help clarify an issue of current pressing concern. Thoughts welcome.

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Notice of Peter Olsthoorn’s Honor in Political and Moral Philosophy

15 Monday Dec 2014

Posted by dan demetriou in announcements, history of honor, honor and political philosophy, honor in literature, philosophy of honor, political science of honor

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I’m very pleased to announce that honorethics.org contributor Peter Olsthoorn’s (Netherlands Defense Academy) Honor in Political and Moral Philosophy (SUNY) will be coming out soon.Olsthoorn, Honor in Political and Moral Philosophy

You can pre-order it here. You can peruse the Google Books preview here. Here’s the (U.S.) Amazon link. You can find more of Peter’s work here.

I read and commented on a draft of this book a couple years ago before I visited Peter in Rotterdam and Breda, and I can assure readers it’s a major contribution to the field that anyone interested in honor needs to add to his or her library. Peter’s careful and scholarly discussion of the intellectual history of honor is especially valuable for us, since books on honor (if they discuss history at all) tend either to focus on one epoch (say, the antebellum South), region (say, the Mediterranean), or author (say, Hobbes). Sometimes honor books provide us with useful snapshots of honor-psychology through the ages by discussing samurai for one chapter, medieval chivalry in another, etc. As an analytic philosopher who isn’t very strong on history, I have relied upon and cited all such books a great deal in my own work. But more rarely attempted has been a sustained story of how leading intellectuals have analysed honor in the West. The scholarly aspects of Peter’s book will be the go-to resource on that question for some time.

Peter’s book is also a polemic for reviving honor as a moral and political motivator. I have lots of good things to say about his argument there, too, but that aspect of the book is better handled in this summary Peter provided me:

Until not too long ago it was not uncommon for moral and political philosophers to hold the view that people cannot be expected to do what is right without at least some reward in the form of reputational gain. Authors from Cicero to John Stuart Mill did not dispute that we can be brought to accept the principles of justice on an abstract level, but thought that in concrete instances our strong passions, our partiality to ourselves, and our inability to be a good judge of our conduct, prevent us from both seeing and acting on what is just and virtuous. In their view, our sense of honor and concern for our reputation can help us in finding out what is the proper thing to do and, just as important, provide us with the much-needed motive to actually do what is right. Especially in this latter, motivational, aspect conscience appeared somewhat impotent to them.

Today, most of us tend to take a stricter view, and think that people are to be just from a love for justice, not from a fear of losing face. Considerations of honor and reputation are generally considered to be on the wrong side of the line. That diminished position of honor is at least partly a result of the fact that, as a motive, honor is somewhat inconsistent with the ideals of autonomy and authenticity, valued by most people in our day. Modern political and moral philosophy mirrors (and, to some extent, feeds) these ideals, and many authors are not too upset that the honor ethic gave way to more demanding forms of ethics that give central place to that notion of autonomy.

The aim of this book is to make the case that the old arguments for a role for honor are still compelling, and that also today, without deep roots in our present-day vocabulary, honor can yet be of use because it is less demanding, and that the articulated opinions of others remain important for making us see, and then actually do, what is right. The underlying assumption is that honor, although it has lost much of its appeal, is still a common motivator. If there is some truth in this, it is all the more regrettable that most modern theorists have turned a blind eye on the topic.

To make that case the first part of the book describes the early, aristocratic argument for honor made by, among others, Cicero and Sallust, and the conversion of honor into a more modern, democratic form by later thinkers, from John Locke and Bernard Mandeville to Michael Walzer. Even in that more democratic form honor still comes with some serious drawbacks, mainly lying in it being something external (which potentially reduces morality to not being caught), and in its exclusiveness (limiting the number of people that matter to someone). To address the first shortcoming, honor should be internalized, at least to some extent; otherwise honor is, indeed, reduced to not being found out. As to that second weakness: to avoid that too much priority is given to the interests of those who are near and dear to us, it seems that we should define our honor group as broad as possible. Finding out if these two goals can be accomplished is the aim of the second part of the book, which focuses on three virtues related to honor: loyalty, integrity, and respect.

Congratulations on the book, Peter!

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Some good news for two honorethics.org contributors

28 Tuesday Oct 2014

Posted by dan demetriou in announcements, honor in the news, philosophy of honor, political science of honor

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A little writeup my university did of Ajume Wingo‘s and my collaborative grant and the manuscript we’re working on. Please alert this page to honor-related announcements you have relating to your work—we’d all like to know about it.

Wingo and Demetriou win Immortality Grant

 

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Welcome Craig Smith

14 Wednesday May 2014

Posted by dan demetriou in announcements, history of honor, political science of honor

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On behalf of honorethics.org, I’m pleased to welcome Craig Bruce Smith as a contributor.

Dr. Smith is an instructor at Brandeis University and an adjunct professor at Emmanuel College. He recently earned his PhD in American history from Brandeis University. He specializes in early American history with a focus on honor, virtue, and ethics.

He is currently submitting his book manuscript, “Rightly to Be Great: Honor, Virtue, and Ethics among America’s Founders,” for publication. This project examines changes in honor and virtue from the coming of the American Revolution through the early republic. It traces the development of honor and virtue in the lives of people such as Washington, Franklin, Adams, Jefferson, and other individuals from the elite, middling and lower classes—featuring those who had previously been excluded, such as women and African Americans. This project illustrates that honor was regarded as an ethical ideal.

His next book project, “Redemption: The American Revolution, Ethics, and Abolitionism in Britain and the United States,” examines British and American abolitionism as a matter of national honor. For the British, anti-slavery policy was a means to prove themselves the Americans’ ethical betters on the world stage. In turn, this new British offensive made Americans react similarly by supporting abolitionism to maintain national honor and virtue.

Dr. Smith has also been published in the Massachusetts Historical Review, the Journal of Military History, the Digital Encyclopedia of George Washington, the Encyclopedia of War, and the Westchester Historian. In addition, he has presented talks on honor for a variety of institutions, including the American Historical Association, the Organization of American Historians, and Washington and Lee University.

For more information: www.craigbrucesmith.com

Welcome, Craig! We look forward to your contributions.

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Ajume Wingo: Source of Mandela’s greatness is that he gave up power

09 Monday Dec 2013

Posted by dan demetriou in announcements, history of honor, honor and the law, honor in contempory media, honor in the news, philosophy of honor, political science of honor, stories of honor

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mandela and honor

Honorethics.org contributor Ajume Wingo had a great letter published in the Denver Post yesterday on Nelson Mandela. It discusses an important point almost totally ignored in the encomia we are hearing about the South African president: how unique and important it was that Mandela gave up power.Ajume Wingo

The true source of Mandela’s greatness is how he gave up that power. It was his exit — dignified and orderly — more than anything else that sets him apart. His exit from office at the height of his power, popularity and health put him in the company of Cincinnatus of ancient Rome and George Washington — exemplars of the rule of law and the ideals of leadership in a republic.

I know Ajume has been thinking and writing on the theme of rulership and liberalism for some time. In the developed West, we have grown accustomed to our leaders stepping down when their tenure is up, but of course there is little reason to make the same assumption in many parts of the world. Figuring out how to persuade leaders to give up power—especially when the populace will let them get away with keeping it—would be huge accomplishment for the cause of liberalism and rule of law.

Could leaders be persuaded by money? Maybe. However, as Wingo’s piece notes, African billionaire Mo Ibrahim has funded a foundation offering $5 million, and an annual stipend of $200,000, to African leaders who (among other things) “serve their constitutionally mandated term.” The prize seems to be an insufficient incentive. Maybe the prize cannot compare to the richer spoils of electing oneself president for life. However, we do have some historical precedent on the matter. As Ajume notes, Washington and Cincinnatus also refused sorts of kingship.

Beyond their non-pecuniary motives, I cannot say much about Cincinnatus’ or Mandela’s motives. But in the case of Washington, some historians argue that concern for honor was key. Douglass Adair, Lorrraine Smith Pangle and Thomas Pangle, Joanne Freeman, and Gordon Wood all speak to the concern Washington had for his honor and reputation. Continue reading →

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New book series: Honor and Obligation in Liberal Society

18 Monday Nov 2013

Posted by dan demetriou in announcements, history of honor, honor and the law, philosophy of honor, political science of honor

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I’m pleased to announce a new book series edited by honorethics.org contributors Laurie Johnson (Political Science, Kansas State) and Dan Demetriou (Philosophy, Minnesota-Morris) on the theme “Honor and Obligation in Liberal Society” (Lexington Books/Rowman & Littlefield).

Here is a description of the series’ purpose:

——

Liberalism’s political, economic, and social benefits are undeniable. However, these benefits come with a price: liberal societies are losing their sense of honor, civic obligation, higher moral purpose, shared values, and community. This series focuses on classical liberalism, honor, and social and civic obligation.  

We invite contributions on the problems raised by liberalism in general, and especially scholarship addressing how honor codes are challenged or changed by liberalism. We also welcome manuscripts which conceptualize liberalism in ways compatible with modern needs, and submissions covering the so-called “bourgeois virtues” extolled by liberal philosophers and their connection to materialism, individualism, and social obligation. Scholars who can address the international dimension of these questions are also sought: for instance, globalization may spread economic development, but at what expense to cultural norms and practices that have kept traditional societies intact? 

The series is open to contributions from scholars representing classics, political science, international relations, philosophy, history, literature, religious studies, and other disciplines whose work bears on these questions. Successful proposals will be accessible to a multidisciplinary audience, and advance our understanding of liberalism, its development, and its repercussions for our future.

——

You can find the proposal guidelines at lexingtonliberalism.com.

We are also contemplating an edited volume of essays on these themes, perhaps with an associated conference. Expect announcements about that in the Spring of 2014. In the meantime, we thank you for passing along this call for proposals/manuscripts to scholars writing on these topics.

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Notice: Laurie Johnson’s blog, recent book

04 Saturday May 2013

Posted by dan demetriou in announcements, political science of honor

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I just wanted to alert readers that Laurie Johnson has a new blog, Honor Today. On it, I noticed her new book, Locke and Rousseau: Two Enlightenment Responses to Honor, which I look forward to buying and reading as soon as possible!

It’s great to see more content on honor getting shared out there!

johnson - locke rousseau

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Recent events:

Kansas State mini-conference: "Perspectives on Modern Honor"

Book series: Honor and Obligation in Liberal Society

Honor and Ethics Mini-Conference

Contributors

  • Andrea Mansker
  • Craig Bruce Smith
  • Dan Demetriou (administrator)
  • Graham Oddie
  • Jim Peterman
  • Joe Thomas
  • Lad Sessions
  • Laurie M. Johnson
  • Mark Collier
  • Mark Griffith
  • Paul Robinson
  • Peter Olsthoorn
  • Robert Oprisko
  • Ryan Rhodes
  • Shannon French
  • Sharon Krause
  • Steven Skultety
  • Tamler Sommers
  • Tony Cunningham
  • Valerie Soon

Recent posts

  • Two new books on honor by contributors Tamler Sommers and Craig Bruce Smith
  • Jordan Peterson on the play/honor (agonism) ethic
  • Honor and the Military Photo Scandal
  • HonorShame.com write-up of Honor in the Modern World
  • “Ethics for Adversaries” blog

Contributors’ Books

Johnson and Demetriou's Honor in the Modern World

Peter Olsthoorn's Honor in Political and Moral Philosophy

Joe Thomas' Leadership, Ethics and Law of War Discussion Guide for Marines

Anthony Cunningham's Modern Honor

Laurie Johnson's Locke and Rousseau: Two Enlightenment Responses to Honor

Peter Olsthoorn's Military Ethics and Virtues: An Interdisciplinary Approach for the 21st Century

Tamler Sommers' A Very Bad Wizard

Lad Sessions' Honor For Us

Andrea Mansker's Sex, Honor and Citizenship in Early Third Republic France

Laurie Johnson's Thomas Hobbes: Turning Point for Honor

Shannon French's The Code of the Warrior

Sharon Krause's Liberalism With Honor

Robert Oprisko's Honor: A Phenomenology

Graham Oddie's Value, Reality, Desire

Paul Robinson's Military Honour and the Conduct of War

Jim Peterman's Philosophy as Therapy

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