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Essay on Non-commissioned Officer and Respect - …
The attitudes of respect, then, have cognitive dimensions (beliefs,acknowledgments, judgments, deliberations, commitments), affectivedimensions (emotions, feelings, ways of experiencing things), andconative dimensions (motivations, dispositions to act and forbear fromacting); some forms also have valuational dimensions. The attitude istypically regarded as central to respect: actions and modes oftreatment typically count as respect insofar as they either manifestan attitude of respect or are of a sort through which the attitude ofrespect is characteristically expressed; a principle of respect is onethat, logically, must be adopted by someone with the attitude ofrespect or that prescribes the attitude or actions that express it(Frankena 1986, Downie and Telfer 1969).
From that day on, he and I became friends and I respected him and, in turn, he respected me. Now I know that if I would’ve never had called my teammate an old man, I would’ve never been kicked out from the game. So, for that one reason, I believe that respect is one of the most important things in the whole world and now I give people more respect th I used to because of my believes.
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“Blacks became more valued because they survived the tropical climate and the psychological condition of slavery better than whites and Amerinds did.” In addition, it was much more difficult for black runaways to evade capture. In particular, in the southern mainland colonies, a white slave/indentured servant could walk 50 miles and establish his own farm on unclaimed land, and it would be quite difficult for an owner without a picture of the runaway to ever find him, let alone prove ownership in court. Any black not known to people in the vicinity as a freedman was probably a runaway from somewhere, so running away was virtually hopeless unless someone would help them hide and travel to somewhere out of reach of the slavecatchers.
NO responsiblity without causation, period. You’re in no position to posit or propagate gratuitious moral cause-and-effect relationships when you insist on judging me for what others have done. It smacks of a revival of the “royal blood/common blood” fallacy that insisted that virtue flowed via bloodlines, only you turn it around and insist that responsibility flows via bloodlines. I don’t believe ANY of that BS. Why should I honor a judgement derived from a patently deficient moral code that insists, among other things, that people are judged by the group they belong? on unvoluntarily imposed responsibility for the deeds of another? that blindly accepts accusations and demands some sort of response without concrete proof?
Respect Essays | Wisdom Commons
Thanks – that was fascinating; as were the few responses that I’ve worked through so far. From a Christian world view, though, I’d point out that it probably wasn’t a coincidence that the most successfully practical and utilitarian society in the history of mankind (ours) was made up of, and largely led by, theists rather than philosophical materialists and utilitarians. I’ll yield to the notion that Thomas Jefferson and Thomas Paine might have been best described as the latter. They were an important minority; but a minority, still, and were the exceptions to the rule. EVR should thank his lucky stars (or whatever moral basis or First Cause he holds dear) that he is heir to a society that was founded by theists, not pure utilitarians (they stayed at home). Sometimes the best way to get from point A to point B is to aim beyond – for point C.
Regardless of the religious affiliations of the founders, their genius when it comes to statecraft lies in the creation of an entirely secular governance apparatus with principles derived from reasoning which does not rely on the presupposition of supernatural forces. This is rather akin to writing code that’s portable across operating systems and CPU architectures; as it allows people of any religious affiliation to participate (as long as they respect the secular principles that underlie the state’s establishment). A big mistake we made in the handling of post-Saddam Iraq is not teaching them the inherent value of a secular state; I’m concerned that this understanding will only come with time and perhaps bloodshed.
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Respect is honoring the worth or dignity in a person or process
Philosophical discussions of respect since Kant have tended, onthe one hand, to develop or apply various aspects of it, or on theother, to take issue with it or develop alternative accounts ofrespect. Some of the discussions have focused on more theoreticalissues. For example, Kant gives the notion of respect for persons acentral and vital role in moral theory. One issue that has sinceconcerned philosophers is whether respect for persons is thedefinitive focus of morality, either in the sense that moral rightnessand goodness and hence all specific moral duties, rights, and virtuesare explainable in terms of respect or in the sense that the suprememoral principle from which all other principles are derived is aprinciple of respect for persons. Some philosophers have developedethical theories in which a principle of respect for persons isidentified as the fundamental and comprehensive moral requirement (forexample, Donagan 1977, Downie and Telfer 1969). Others (for example,Hill 1993, Frankena 1986, Cranor 1975) argue that while respect forpersons is surely a very important moral consideration, it cannot bethe principle from which the rest of morality is deduced. Theymaintain that there are moral contexts in which respect for persons isnot an issue and that there are other dimensions of our moralrelations with others that seem not to reduce to respect. Moreover,they argue, such a principle would seem not to provide moral groundsfor believing that we ought to treat mentally incapacitated humans ornonhuman animals decently, or would (as Kant argues) make a duty torespect such beings only an indirect duty—one we have onlybecause it is a way of respecting persons who value such beings orbecause our duty to respect ourselves requires that we not engage inactivities that would dull our ability to treat personsdecently—rather than a direct duty to such beings (Kant 1797,6:443).
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Antony recently said on his choices for Meltdown, "I want to create a kind of paradise. I want to walk through that forest and see and hear the hardcore beauty and strength in art and music that makes sense to me. The weather is changing and everybody knows it. I want to participate What is my relationship and responsibility to the world around me? Frontier expressions of emotion and beauty can be fantastic tools with which to enter that discussion."
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Some theorists maintain that utilitarianism, a moral theory generallythought to be a rival to Kant's theory, is superior with regard tothis last point. A utilitarian might argue that it is sentiencerather than the capacity for rational autonomy that is the ground ofmoral recognition respect, and so would regard mentally incapacitatedhumans and nonhuman animals as having moral standing and so as worthyof at least some moral respect in themselves. Another issue, then, iswhether utilitarianism (or more generally, consequentialism) canindeed accommodate a principle of respect for persons. In oppositionto the utilitarian claim, some Kantians argue that Kant's ethics isdistinguishable from consequentialist ethics precisely in maintainingthat the fundamental demand of morality is not that we promote somevalue, such as the happiness of sentient beings, but that we respectthe worth of humanity regardless of the consequences of doing so(Korsegaard 1996, Wood 1999). Thus, some philosophers argue thatutilitarianism is inconsistent with respect for persons, inasmuch asutilitarianism, in requiring that all actions, principles, or motivespromote the greatest good, requires treating persons as mere means onthose occasions when doing so maximizes utility, whereas the verypoint of a principle of respect for persons is to rule out suchtrading of persons and their dignity for some other value (Benn 1988,Brody 1982). In opposition, other theorists maintain not only that aconsequentialist theory can accommodate the idea of respect for person(Downie and Telfer 1969, Gruzalski 1982, Landesman 1982, Pettit 1989,Cummiskey 1990), but also that utilitarianism is derivable from aprinciple of respect for persons (Downie and Telfer 1969) and thatconsequentialist theories provide a better grounding for duties torespect persons (Pettit 1989).
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