What is the relationship between rights and responsibilities?
The date is important. Had this statement been made six months earlier, one could attribute it to ignorance. But this statement appeared after the UN, North Vietnamese, and Soviet initiatives had been front-page news for months. It was already public knowledge that these initiatives had preceeded the escalation of February 1965 and, in fact, continued for several weeks after the bombing began. Correspondents in Washington tried desperately to find some explanation for the startling deception that had been revealed. Chalmers Roberts, for example, wrote in the Boston on November 19 with unconscious irony:
On Self-Respect: Joan Didion’s 1961 Essay from the …
IT MAY BE USEFUL to study carefully the “new, good ideas about Vietnam” that are receiving a “prompt and respectful hearing” in Washington these days. The US Government Printing Office is an endless source of insight into the moral and intellectual level of this expert advice. In its publications one can read, for example, the testimony of Professor David N. Rowe, Director of Graduate Studies in International Relations at Yale University, before the House Committee on Foreign Affairs (see note 11). Professor Rowe proposes (p. 266) that the United States buy all surplus Canadian and Australian wheat, so that there will be mass starvation in China. These are his words:
Négritude is a cultural movement launched in 1930s Paris by French-speaking black graduate students from France's colonies in Africa and the Caribbean territories. These black intellectuals converged around issues of race identity and black internationalist initiatives to combat French imperialism. They found solidarity in their common ideal of affirming pride in their shared black identity and African heritage, and reclaiming African self-determination, self–reliance, and self–respect. The Négritude movement signaled an awakening of race consciousness for blacks in Africa and the African Diaspora. This new race consciousness, rooted in a (re)discovery of the authentic self, sparked a collective condemnation of Western domination, anti-black racism, enslavement, and colonization of black people. It sought to dispel denigrating myths and stereotypes linked to black people, by acknowledging their culture, history, and achievements, as well as reclaiming their contributions to the world and restoring their rightful place within the global community.
Teaching respect and responsibility
A comprehensive theory of moral responsibility would elucidate thefollowing: (1) the concept, or idea, of moral responsibility itself;(2) the criteria for being a moral agent, i.e., one who qualifiesgenerally as an agent open to responsibility ascriptions (e.g., onlybeings possessing the general capacity to evaluate reasons for actingcan be moral agents); (3) the conditions under which the concept ofmoral responsibility is properly applied, i.e., those conditions underwhich a moral agent is responsible for a particular something (e.g., amoral agent can be responsible for an action she has performed only ifshe performed it freely, where acting freely entails the ability tohave done otherwise at the time of action); and finally 4) possibleobjects of responsibility ascriptions (e.g., actions, omissions,consequences, character traits, etc.). Although each of these will betouched upon in the discussion below (see, e.g., the brief sketch ofAristotle's account in the next section), the primary focus of thisentry is on the first component—i.e., the concept of moralresponsibility. The section immediately following this introduction isa discussion of the origin and history of Western reflection on moralresponsibility. This is followed by an overview of recent work on theconcept of moral responsibility. For further discussion of issuesassociated with moral responsibility, see the related entriesbelow.
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What follows in this section is a brief outline of the origins andtrajectory of reflection on moral responsibility in the Westernphilosophical tradition. Against this background, a distinction willbe drawn between two conceptions of moral responsibility that haveexerted considerable influence on subsequent thinkers.
Essay on Non-commissioned Officer and Respect - …
Although to be driven back upon oneself is an uneasy affair at best, rather like trying to cross a border with borrowed credentials, it seems to me now the one condition necessary to the beginnings of real self-respect. Most of our platitudes notwithstanding, self-deception remains the most difficult deception. The charms that work on others count for nothing in that devastatingly well-lit back alley where one keeps assignations with oneself: no winning smiles will do here, no prettily drawn lists of good intentions. With the desperate agility of a crooked faro dealer who spots Bat Masterson about to cut himself into the game, one shuffles flashily but in vain through one's marked cards—the kindness done for the wrong reason, the apparent triumph which had involved no real effort, the seemingly heroic act into which one had been shamed. The dismal fact is that self-respect has nothing to do with the approval of others—who are, after all, deceived easily enough; has nothing to do with reputation—which, as Rhett Butler told Scarlett O'Hara, is something that people with courage can do without.