Honor facts, information, pictures . It is a sentiment, a manifestation of this sentiment in conduct, and the evaluation of this conduct by others, that is to say, reputation. It is both internal to the individual and external to him. Many authors have stressed one of these facets at the expense of the others; how ever, from the point of view of the social sciences it is essential to bear in mind that honor is simultaneously all of these, for both its psychological and social functions relate to the fact that it stands as a mediator between individual aspirations and the judgment of society. Directed by Terence H. With Cynthia Rothrock, Richard Norton, Terri Treas, Brian Thompson. Story about an inner-city high school teacher who musters the. A Church For Real People. At the Jacksonville Church you’ll meet a lot of people who are far from perfect but are striving to grow in their faith and walk with God. Summary: Sly Cooper Thieves in Time continues to chronicle the adventures of the Sly Cooper gang from where Sly 3: Honor Among Thieves concluded. A talking dog, a housecleaning robot and a three-dimensional “data orb” are among the many cool features that kids might enjoy in the future, according to this. The thieves had surely divided up the spoils into easily transportable lots once inside “the slaughter,” as their hideaway would have been called in London. And so began my stewardship.” Edith Bolling Wilson, First Lady to President Woodrow Wilson. These words were written by Edith Bolling Wilson in her autobiography.Like the other self- regarding sentiments, honor expresses an evaluation of self in the terms which are used to evaluate others. It can, therefore, be seen to reflect the values of the group with which a person identifies himself. But honor as a fact, rather than as a sentiment, refers not merely to the judgment of others but to their behavior. The facets of honor may be viewed as related in the following way: honor felt becomes honor claimed, and honor claimed becomes honor paid. The payment of honor involves the expression of respect which is due to a person either by virtue of his role on a particular occasion, as when a guest is honored in accordance with the laws of hospitality, or by virtue of his status or rank, which entitles him to a permanent right to precedence marked by honorific insignia, expressed in modes of address and titles and demonstrated in deference. Honor is also exchanged in mutual recognition: in salutations and the return of invitations and favors. The same principles that govern the transactions of honor are present in those of dishonor, though in reverse: the withdrawal of respect dishonors, since it implies a rejection of the claim to honor and this inspires the sentiment of shame. To be put to shame is to be denied honor, and it follows that this can only be done to those who have some pretension to it. He who makes no such claim has nothing to lose; he cannot be denied precedence if he prefers to go last. Those who aspire to no honor cannot be humiliated. Honor and dishonor, therefore, provide the currency in which people compete for reputation and the means whereby their appraisal of themselves can be validated and integrated into the social system . Hence, honor is not only the internalization of the values of society in the individual but the externalization of his self- image in the world. The sentiment of honor seeks validation, but from what quarter? From God or from the conscience of the person himself? From friends or from kinsmen? From persons in authority or from the crowd? Public opinion, allegedly the arbiter of reputations, arbitrates with anything but a firm hand, since it varies according to the activity and the context. Consensus is not easily established in a complex society; individual views differ, and different groups have different standards. The significance of the acts of public honor and the granting of dignities is, therefore, this: they place the seal of public recognition on reputations that would otherwise stand in doubt and endow them with permanence. It is the function of authority to impose consensus, and it does this with regard to the worth of persons: it converts prestige into status. Theories of honor have varied greatly as to the relative importance which they accord to different qualities, and this is due to the different social contexts and reference groups from which they derive. Honor as a moral concept. It relates to in tentions rather than to the objective consequences of action, and a man is therefore said to be the only judge of his own honor. If he knows his in tentions to be . He is committed by his honor to the fulfillment of duties that are recognized as attaching to social roles. The casuists recognized honor as a personal responsibility and admitted the defense of honor as a licit form of self- defense which could excuse actions that would otherwise be sinful. Nevertheless, the churches have always considered that, in the evaluation of his own motives, a man is bound to refer to their authority, which claims for itself the right to define honor in terms of religious virtue. Somewhat different is the view of honor which derives it from civic virtue, for here it is ratified not by religious doctrine but by the market place. Popular acclaim comes in to qualify, if not to guide, the judgments of the individual conscience, and honor becomes the reputation for virtue. This is brought to the forefront by those moralists (not by any means confined to churchmen) who have upbraided the code of honor of their day from the standpoint of morality. Public opinion cannot be trusted to confirm even the most modest man. It is apt to give its applause to more spectacular qualities and to pay honor to other sorts of excellence. With regard to dishonor, it is yet more capricious, for here its great weapon is ridicule, which seldom employs a moral criterion at all, but destroys reputations on the grounds of a man. As Moliere observed, one would rather be Tartuffe than Orgon. Public opinion, in its sympathy for the successful, betrays the notion of honor as a purely moral concept. Honor as precedence. For example, Hobbes (Leviathan, chapter 1. Honor, in his view, is not a matter of sentiment and aspirations (since all men would like to be honored), but one of individual preferment, to the attainment of which virtue is quite irrelevant. It is, moreover, from this aspect that the word honor derives etymologically: it first applied to grants of land or the privilege of levying taxes ceded by a sovereign to his eminent servants and supporters. Royal favor was, therefore, not only the . As might be expected, honor was particularly to be earned through military prowess, and originally, it should be noted, it conceded not only social dignity but economic advantage as well. Honor in this sense accorded precedence. This, however, is not only conferred by royal statute but derives from social interaction at every level in a society; the claim to honor depends always, in the last resort, upon the ability of the claimant to impose himself. Might is the basis of right to precedence, which goes to the man who is bold enough to enforce his claim, regardless of what may be thought of his merits. Worldly honor validates itself by an appeal to the facts, submitting always to the reality of power, whether military, political, social, or economic and whether it rests upon the consensus of a community, the favor of superiors, or the control of sanctions, For this reason courage is the sine qua non of honor, and cowardice is always its converse. This fact is inherent in its nature and not merely the heritage of a class which once earned its status, or so it claimed, through feats of arms. The mottoes of the nobility (which may serve as a gloss upon their conception of honor) commonly emphasize not only the claim to prestige and status but, above all, the moral quality necessary to win and to retain them; when . Willingness to stand up to opposition is essential to the acquisition, as to the defense, of honor, regardless of the mode of action that is adopted. No amount of moral justification validates the honor of a coward, even where retaliation to an affront is ruled out on moral grounds; to turn the other cheek is not the same thing as to hide it. Indeed, in terms of the code of honor, turning the other cheek is simply a means of demonstrating contempt. Christian forgiveness cloaks a claim to superiority that cannot but irritate the sensitivities of the forgiven, for it not only implies disdain, it attempts to alter the rules where by honor is achieved or lost. However well courage may promote the claims of the courageous, the fact of triumph is ultimately what counts. The distribution of the spoils is the privilege of the victor; where claims to precedence conflict, the decision goes to the big battalions. It is the fact of precedence that establishes the right to command and the privilege of speaking first or last. In this sense, therefore, honor and leadership imply one another, for both are subject to the reality of power. Honor as a personal attribute. It is a state of grace. It is liable to defilement. It is linked to the physical person in terms of the symbolic functions attached to the body: to the blood, the heart, the hand, the head, and the genitalia. Honor is inherited through the . The heart is the symbol of sincerity, since it is thought of. The right hand is the purveyor of honor: it touches; it shakes or is shaken; it is kissed or waved; it wins honor, for it wields the sword and pulls the trigger. The head is the representation of the self in social life, that by which a man is recognized, that which is placed in effigy on coins, and that which is touched in salute, crowned, covered or uncovered, bowed, or shorn. The private parts are the seat of shame, vulnerable to the public view and represented symbolically in the gestures and verbal expressions of desecration. In their association with the excretory function they are the source of pollution, yet as the means of procreation they are intimately connected with honor, for they signify the extension of the self in time. Sexual purity is, therefore, often regarded as the essence of honor in women, whose feminine status precludes their striving for it by might. The body as a whole is especially associated with honor, since physical contact implies intimacy and makes explicit the honorific relationship with another, whether to express attachment, obeisance, or contempt. Because honor centers in the physical being, a person. Whatever occurs in a person. This is important because the essence of the social person comprises his will and (as the moralists understood, though in a different context) his intentions. Hence, apologies for an affront normally take the form of denying the intention, thereby making the affront in a sense fortuitous because not willed.
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