fbpx
Wikipedia

Honour

January 01, 1970

For other uses, see Honour (disambiguation).

Honour (Commonwealth English) or honor (American English; see spelling differences) is a quality of a person that is of both social teaching and personal ethos, that manifests itself as a code of conduct, and has various elements such as valour, chivalry, honesty, and compassion. It is an abstract concept entailing a perceived quality of worthiness and respectability that affects both the social standing and the self-evaluation of an individual or of institutions such as a family, school, regiment, or nation. Accordingly, individuals (or institutions) are assigned worth and stature based on the harmony of their actions with a specific code of honour, and with the moral code of the society at large.

Alexander Hamilton defends his honour by accepting Aaron Burr's challenge (1804).
French Resistance members Germaine Tillion, Geneviève de Gaulle-Anthonioz and Pierre Brossolette and politician Jean Zay entering the Panthéon in Paris with national honours, 2015

Samuel Johnson, in his A Dictionary of the English Language (1755), defined honour as having several senses, the first of which was "nobility of soul, magnanimity, and a scorn of meanness". This sort of honour derives from the perceived virtuous conduct and personal integrity of the person endowed with it. Johnson also defined honour in relationship to "reputation" and "fame"; to "privileges of rank or birth", and as "respect" of the kind which "places an individual socially and determines his right to precedence". This sort of honour is often not so much a function of moral or ethical excellence, as it is a consequence of power. Finally, with respect to sexuality, honour has traditionally been associated with (or identical to) "chastity" or "virginity", or in case of married men and women, "fidelity". Some[who?] have argued that honour should be seen more as a rhetoric, or set of possible actions, than as a code.

Social context edit

 
Wall of Honour, Royal Military College of Canada

Honour as a code of behaviour defines the duties of an individual within a social group. Margaret Visser observes that in an honour-based society "a person is what he or she is in the eyes of other people".[1] A code of honour differs from a legal code, also socially defined and concerned with justice, in that honour remains implicit rather than explicit and objectified.

One can distinguish honour from dignity, which Wordsworth assessed as measured against an individual's conscience[2] rather than against the judgement of a community. Compare also the sociological concept of "face".

In the early medieval period, a lord's or lady's honour was the group of manors or lands he or she held. "The word was first used indicating an estate which gave its holder dignity and status."[3] For a person to say "on my honour" was not just an affirmation of his or her integrity and rank, but the veracity behind that phrase meant he or she was willing to offer up estates as pledge and guarantee.

The concept of honour appears to have declined in importance in the modern West; conscience has replaced it[4] in the individual context, and the rule of law (with the rights and duties defined therein) has taken over in a social context. Popular stereotypes would have it surviving more definitively in more tradition-bound cultures (e.g. Pashtun, Southern Italian, Polish, Persian, Turkish, Arab, Iberian, "Old South" or Dixie) in a perception akin to Orientalism. Pre-modern societies may tend to "honour" more than do contemporary industrial societies.[4] Saint Anselm of Canterbury (c. 1033–1109) in Cur Deus Homo extended the concept of honour from his own feudal society to postulate God's honour.[5]

An emphasis on the importance of honour exists in such traditional institutions as the military (serving officers may conduct a court of honour) and in organisations with a military ethos, such as Scouting organisations (which also feature "Courts of Honour"[6]).

Honour in the case of sexuality frequently relates, historically, to fidelity: preservation of "honour" equates primarily to maintenance of the virginity of singles and to the exclusive monogamy of the remainder of the population. Further conceptions of this type of honour vary widely between cultures; some cultures regard honour killings of (mostly female) members of one's own family as justified if the individuals have "defiled the family's honour" by marrying against the family's wishes, usually for reasons such as refusing to enter an arranged marriage, having sex outside marriage, dressing in ways which are deemed inappropriate, or engaging in homosexual relations or even by becoming the victims of rape. Western observers generally see these honour killings as a way of men using the culture of honour to control female sexuality.[7]

Skinners, executioners, grave-diggers, shepherds, barber-surgeons, millers, linen-weavers, sow-gelders, latrine-cleaners, and bailiffs and their families were among the "dishonourable people" (unehrliche Leute) in early modern German society.[clarification needed][8]

Cultural difference from law edit

Various sociologists and anthropologists have contrasted cultures of honour with cultures of law. A culture of law has a body of laws which all members of society must obey, with punishments for transgressors. This requires a society with the structures required to enact and enforce laws. A culture of law incorporates a social contract: members of society give up some aspects of their freedom to defend themselves and to retaliate for injuries, on the understanding that society will apprehend and punish transgressors.

An alternative to government enforcement of laws is community or individual enforcement of social norms.

One way that honour functions is through reputation. In a system where there is no court that will authorise the use of force to guarantee the execution of contracts, an honourable reputation is very valuable to promote trust among transaction partners. To dishonour an agreement could be economically ruinous, because future potential transaction partners might stop trusting the party not to lie, steal their money or goods, not repay debts, mistreat the children they marry off, have children with other people, abandon their children, or fail to provide aid when needed. A dishonourable person might be shunned by the community as a way to punish bad behaviour and create an incentive for others to maintain their honour.

If one's honour is questioned, it can thus be important to disprove any false accusations or slander. In some cultures, the practice of dueling arose as a means to settle such disputes firmly, though by physical dominance in force or skill rather than by objective consideration of evidence and facts.

Honour can also imply duty to perform certain actions, such as providing for and disciplining one's children, serving in the military during war, contributing to local collective projects like building infrastructure, or exacting revenge in retaliation for acts one is directly harmed by.

Family honour edit

The concept of personal honour can be extended to family honour, which strengthens the incentives to follow social norms in two ways. First, the consequences of dishonourable actions (such as suicide or attempted robbery that results in death) outlive the perpetrator, and negatively affect family members they presumably care about. Second, when one member of the family misbehaves, other members of the family are in the position to and are incentivised to strongly enforce the community norms.

In strong honour cultures, those who do not conform may be forced or pressured into conformance and transgressors punished physically or psychologically. The use of violence may be collective in its character, where many relatives act together.[9] An extreme form of punishment is honour killing. Dueling and vengeance at a family level can result in a sustained feud.

Honour-based cultures are also known as honour-shame cultures and are contrasted with guilt cultures on the guilt-shame-fear spectrum of cultures.

Cultures of honour are often conservative, encoding pre-modern traditional family values and duties. In some cases these values clash with those of post-sexual revolution and egalitarian societies. Cultures of law sometimes consider practices in honour cultures to be unethical or a violation of the legal concept of human rights; for example, they may outlaw vigilante or individual justice-taking.[9][10]

Examples edit

Thinkers ranging from Plato to Montesquieu have remarked upon the mindset needed for a culture of honour.

Historians have examined the culture of honour in the American South.[11] Social scientists have looked at specialised subcultures such as South Asian Muslims in Britain.[12] Others have compared multiple modern nations.[13]

From the viewpoint of anthropologists, cultures of honour typically appear among nomadic peoples and among herdsmen who carry their most valuable property with them and risk having it stolen, without having recourse to law enforcement or to government. Due to the lack of strong institutions, cultivating a reputation for swift and disproportionate revenge increases the safety of one's person and property against aggressive actors.[14]

According to Richard Nisbett, cultures of honour will often arise when three conditions exist:[15]

  1. a scarcity of resources
  2. situations in which the benefit of theft and crime outweighs the risks
  3. a lack of sufficient law-enforcement (such as in geographically remote regions)

Historically, cultures of honour exist where the herding of animals dominates an economy. In this situation, the geography is usually extensive, since the soil cannot support intensive sustained farming and thus large populations; the benefit of stealing animals from other herds is high, since animals are the main form of wealth; and there is no central law-enforcement or rule of law. However, cultures of honour can also appear in places like modern inner-city slums. The three conditions exist here as well: lack of resources (poverty); crime and theft have high rewards, compared to the very limited alternatives; and law enforcement is generally lax or corrupt.[15]

Once a culture of honour exists in a society, its members find it difficult to make the transition to a culture of law, which requires that people become willing to back down and refuse to immediately retaliate. From the viewpoint of the culture of honour, the perceived humiliation of such an action makes personal restraint extremely difficult, as it reflects weakness and appeasement.

One paper finds that present-day Canadians born in communities that historically lay outside the reach of the Royal Canadian Mounted Police (Mounties) seem to inherit a violent code of honour that drives their behaviour.[16]

War of 1812 edit

Historian Norman Risjord emphasised the importance of honour as a cause of the War of 1812, which the United States launched against Britain despite Britain's much more powerful naval and military strength.[17] Americans of every political stripe saw the need to uphold national honour, and to reject the treatment of the United States by Britain as a third class nonentity. Americans talked incessantly about the need for force in response.[18] This quest for honour was a major cause of the war in the sense that most Americans who were not involved in mercantile interests or threatened by Indian attack strongly endorsed the preservation of national honour.[19] The humiliating attack by HMS Leopard against USS Chesapeake in June 1807 was a decisive event.[20] Historians documented the importance of honour in shaping public opinion in a number of states, including Massachusetts,[21] Ohio,[22] Pennsylvania,[23] and Tennessee,[24] as well as the territory of Michigan.[25] Americans widely celebrated the conclusion of the war as successful, especially after the spectacular defeat of the main British invasion army at New Orleans[26] restored the American sense of honour.

National honor, the reputation of republican government, and the continuing supremacy of the Republican party had seemed to be at stake... National honor had [now] been satisfied,"[clarification needed] says historian Lance Banning, "Americans celebrated the end of the struggle with a brilliant burst of national pride."[27]

The British showed respect for American honour. "Some of the strongest praise for America and swiftest recognition of what the young republic had achieved for American honor, prestige, and power came from within British naval circles."[28] Britain refrained from interfering with American maritime interests and ceased with the impressment of American citizens following the war.

Predisposition in the United States of America edit

A 2016 study suggests that honour culture increases the risk of war. The study found that international conflicts under U.S. presidents who were raised in the South of the country "are shown to be twice as likely to involve uses of force, last on average twice as long, and are three times more likely to end in victory for the United States than disputes under non-Southern presidents. Other characteristics of Southern presidencies do not seem able to account for this pattern of results."[29]

See also edit

 
Wikimedia Commons has media related to Honour.
 
Wikiquote has quotations related to Honour.
 
Look up honor, honour, dishonor, or dishonour in Wiktionary, the free dictionary.

Notes edit

  1. ^ Doris, Jim (5 January 2003). . Catholic New Times. Archived from the original on 7 September 2004. Retrieved 10 March 2011.
  2. ^ Wordsworth, William (1795), Left upon a Seat in a Yew-tree, which stands near the lake of Esthwaite, on a desolate part of the shore, commanding a beautiful prospect, ...dignity abides with him alone / Who, in the silent hour of inward thought, / Can still suspect, and still revere himself....
  3. ^ Corédon, Christopher (2004). A Dictionary of Medieval Terms and Phrases. Cambridge: D.S. Brewer. ISBN 1-84384-023-5.
  4. ^ a b Ignatieff, Michael (1997). The Warrior's Honour: Ethnic War and the Modern Conscience. New York, New York: Henry Holt and Co.
  5. ^ Lindberg, Carter (2009). A Brief History of Christianity. Blackwell Brief Histories of Religion. John Wiley & Sons. pp. 79–80. ISBN 9781405148870. Retrieved 30 December 2012. Anselm's understanding of sin posits that sin is an objective deprivation of the honour that belongs to God. The decisive concept of the honour of God reflects Anselm's feudal social world. To deprive a person of his or her honour was a fundamental crime against the social order. Furthermore, such an offence is proportionately magnified according to the status of the person in the hierarchical order [...]
  6. ^ Baden-Powell, Robert (1991). Scouting For Boys: A Handbook for Instruction in Good Citizenship Through Woodcraft. Scout Association. p. 27. ISBN 9780851652474. Retrieved 6 March 2015. The Court of Honour is an important part of the Patrol System. It is a standing committee which settles the affairs of the troop.
  7. ^ "Honour killings of girls and women". Amnesty International library. Amnesty International. 31 August 1999. Retrieved 3 December 2013.
  8. ^ Stuart, Kathy (2000). Defiled Trades and Social Outcasts – Honor and Ritual Pollution in Early Modern Germany. Cambridge University Press.
  9. ^ a b . County administrative board of Ostrogothia (Länsstyrelsen Östergötland) (in Swedish). Archived from the original on 15 November 2017. Retrieved 15 November 2017.
  10. ^
    • Cooney, Mark (2015). "Honor Cultures and Violence – Criminology – Oxford Bibliographies – obo". Retrieved 15 November 2017.
    • Nyheter, SVT. "Polisens utredare utbildades om hederskulturer". SVT Nyheter (in Swedish). Retrieved 15 November 2017.
    • Qiblawi, Tamara. "Laws that let rapists marry victims must be abolished, Mideast activists say". CNN. Retrieved 15 November 2017.
    • Lin, Ying; Caluori, Nava; Öztürk, Engin Bağış; Gelfand, Michele J. (2022). "From virility to virtue: the psychology of apology in honor cultures". Proceedings of the National Academy of Sciences. 119 (41). doi:10.1073/pnas.2210324119. PMC 9564922.
  11. ^
    • Wyatt-Brown, Bertram (2007). Southern honor: Ethics and behavior in the Old South. Oxford University Press.
    • Greenberg, Kenneth S. (1996). Honor & Slavery: Lies, Duels, Noses, Masks, Dressing as a Woman, Gifts, Strangers, Humanitarianism, Death, Slave Rebellions, the Proslavery Argument, Baseball, Hunting, and Gambling in the Old South. Princeton University Press.
  12. ^ Werbner, Pnina (2005). "Honor, shame and the politics of sexual embodiment among South Asian Muslims in Britain and beyond: An analysis of debates in the public sphere". International Social Science Review. 6 (1): 25–47.
  13. ^ Helkama, Klaus; et al. (2013). "Honor as a value in Finland, Estonia, Italy, Russia, and Switzerland". Group Processes & Intergroup Relations. 16 (3): 279–297.
  14. ^ Nowak, Andrzej; Gelfand, Michele J.; Borkowski, Wojciech; Cohen, Dov; Hernandez, Ivan (25 November 2015). "The Evolutionary Basis of Honor Cultures". Psychological Science. 27 (1): 12–24. doi:10.1177/0956797615602860. ISSN 0956-7976. PMID 26607976. S2CID 18564200.
  15. ^ a b Nisbett, Richard (1996). Culture of Honor. ISBN 0-8133-1992-7.
  16. ^ Restrepo, Pascual (9 October 2015). "Canada's History of Violence". The New York Times. ISSN 0362-4331. Retrieved 22 May 2016.
  17. ^ Risjord, Norman K. (1961). "1812: Conservatives, War Hawks and the Nation's Honor". William and Mary Quarterly. 1961 (2): 196–210. doi:10.2307/1918543. JSTOR 1918543.
  18. ^ Ivie, Robert L. (1982). "The metaphor of force in prowar discourse: The case of 1812". Quarterly Journal of Speech. 68 (3): 240–253. doi:10.1080/00335638209383610.
  19. ^ Perkins, Bradford, ed. (1962). The causes of the War of 1812: National honor or national interest?. Holt, Rinehart, and Wilson. LCCN 62-18809.
  20. ^ Tucker, Spencer (1996). Injured Honor: The Chesapeake-Leopard Affair, June 22, 1807. Naval Institute Press.
  21. ^ Barlow, William; Powell, David O. (1978). "Congressman Ezekiel Bacon of Massachusetts and the Coming of the War of 1812". Historical Journal of Massachusetts. 6 (2): 28.
  22. ^ Barlow, William R. (1963). "Ohio's Congressmen and the War of 1812". Ohio History. 72: 175–94.
  23. ^
    • Sapio, Victor (2015). Pennsylvania and the War of 1812. University Press of Kentucky.
    • Kaufman, Martin (1964). "War Sentiment in Western Pennsylvania: 1812". Pennsylvania History: 436–448.
  24. ^ Walker, William A. (1961). "Martial Sons: Tennessee Enthusiasm for the War of 1812". Tennessee Historical Quarterly. 20 (1): 20.
  25. ^ Barlow, William (1969). "The Coming of the War of 1812 in Michigan Territory". Michigan History. 53: 91–107.
  26. ^ J David Valaik (2007). Carroll, John Martin; Baxter, Colin F. (eds.). The American Military Tradition: From Colonial Times to the Present. Rowman & Littlefield. p. 54. ISBN 978-0-7425-4428-4. Retrieved 26 July 2022. All in all, they fought one of the world's leading powers to a draw, which was formalized in the Treaty of Ghent (1814). In an outpouring of nationalism, the country celebrated the conclusion of the War of 1812 as a victory, highlighted by Andrew Jackson's magnificent stand before New Orleans (1815) and a number of spectacular naval triumphs.
  27. ^ Lance Banning (1980). The Jeffersonian Persuasion: Evolution of a Party Ideology. Cornell UP. p. 295. ISBN 0801492009.
  28. ^ Nivola, Pietro S.; Kastor, Peter J. (2012). What So Proudly We Hailed: Essays on the Contemporary Meaning of the War of 1812. Brookings Institution Press. pp. 58–59. ISBN 978-0815724155.
  29. ^
    • Dafoe, Allan; Caughey, Devin (1 April 2016). "Honor and War". World Politics. 68 (2): 341–381. doi:10.1017/S0043887115000416. ISSN 1086-3338.
    • "It takes a southerner to start (and win) a war". The Boston Globe. Retrieved 22 March 2021.
    • Dafoe, Allan; Renshon, Jonathan; Huth, Paul (11 May 2014). "Reputation and Status as Motives for War". Annual Review of Political Science. 17 (1): 371–393. doi:10.1146/annurev-polisci-071112-213421. ISSN 1094-2939.

References edit

 
Wikisource has the text of the 1911 Encyclopædia Britannica article "Honour".

Further reading edit

  • For a closer understanding of the way in which ideas of honour (and related shame) are linked to social structures such as law and religion, a reading of the works of the French sociologist Pierre Bourdieu is worthwhile, particularly with reference to his discussions of the idea of "habitus". [citation needed]

January 01, 1970
honour, other, uses, disambiguation, commonwealth, english, honor, american, english, spelling, differences, quality, person, that, both, social, teaching, personal, ethos, that, manifests, itself, code, conduct, various, elements, such, valour, chivalry, hone. For other uses see Honour disambiguation Honour Commonwealth English or honor American English see spelling differences is a quality of a person that is of both social teaching and personal ethos that manifests itself as a code of conduct and has various elements such as valour chivalry honesty and compassion It is an abstract concept entailing a perceived quality of worthiness and respectability that affects both the social standing and the self evaluation of an individual or of institutions such as a family school regiment or nation Accordingly individuals or institutions are assigned worth and stature based on the harmony of their actions with a specific code of honour and with the moral code of the society at large Alexander Hamilton defends his honour by accepting Aaron Burr s challenge 1804 French Resistance members Germaine Tillion Genevieve de Gaulle Anthonioz and Pierre Brossolette and politician Jean Zay entering the Pantheon in Paris with national honours 2015 Samuel Johnson in his A Dictionary of the English Language 1755 defined honour as having several senses the first of which was nobility of soul magnanimity and a scorn of meanness This sort of honour derives from the perceived virtuous conduct and personal integrity of the person endowed with it Johnson also defined honour in relationship to reputation and fame to privileges of rank or birth and as respect of the kind which places an individual socially and determines his right to precedence This sort of honour is often not so much a function of moral or ethical excellence as it is a consequence of power Finally with respect to sexuality honour has traditionally been associated with or identical to chastity or virginity or in case of married men and women fidelity Some who have argued that honour should be seen more as a rhetoric or set of possible actions than as a code Contents 1 Social context 2 Cultural difference from law 2 1 Family honour 3 Examples 4 War of 1812 4 1 Predisposition in the United States of America 5 See also 6 Notes 7 References 8 Further readingSocial context edit nbsp Wall of Honour Royal Military College of Canada Honour as a code of behaviour defines the duties of an individual within a social group Margaret Visser observes that in an honour based society a person is what he or she is in the eyes of other people 1 A code of honour differs from a legal code also socially defined and concerned with justice in that honour remains implicit rather than explicit and objectified One can distinguish honour from dignity which Wordsworth assessed as measured against an individual s conscience 2 rather than against the judgement of a community Compare also the sociological concept of face In the early medieval period a lord s or lady s honour was the group of manors or lands he or she held The word was first used indicating an estate which gave its holder dignity and status 3 For a person to say on my honour was not just an affirmation of his or her integrity and rank but the veracity behind that phrase meant he or she was willing to offer up estates as pledge and guarantee The concept of honour appears to have declined in importance in the modern West conscience has replaced it 4 in the individual context and the rule of law with the rights and duties defined therein has taken over in a social context Popular stereotypes would have it surviving more definitively in more tradition bound cultures e g Pashtun Southern Italian Polish Persian Turkish Arab Iberian Old South or Dixie in a perception akin to Orientalism Pre modern societies may tend to honour more than do contemporary industrial societies 4 Saint Anselm of Canterbury c 1033 1109 in Cur Deus Homo extended the concept of honour from his own feudal society to postulate God s honour 5 An emphasis on the importance of honour exists in such traditional institutions as the military serving officers may conduct a court of honour and in organisations with a military ethos such as Scouting organisations which also feature Courts of Honour 6 Honour in the case of sexuality frequently relates historically to fidelity preservation of honour equates primarily to maintenance of the virginity of singles and to the exclusive monogamy of the remainder of the population Further conceptions of this type of honour vary widely between cultures some cultures regard honour killings of mostly female members of one s own family as justified if the individuals have defiled the family s honour by marrying against the family s wishes usually for reasons such as refusing to enter an arranged marriage having sex outside marriage dressing in ways which are deemed inappropriate or engaging in homosexual relations or even by becoming the victims of rape Western observers generally see these honour killings as a way of men using the culture of honour to control female sexuality 7 Skinners executioners grave diggers shepherds barber surgeons millers linen weavers sow gelders latrine cleaners and bailiffs and their families were among the dishonourable people unehrliche Leute in early modern German society clarification needed 8 Cultural difference from law editThis section needs additional citations for verification Please help improve this article by adding citations to reliable sources in this section Unsourced material may be challenged and removed Find sources Honour news newspapers books scholar JSTOR August 2021 Learn how and when to remove this template message Various sociologists and anthropologists have contrasted cultures of honour with cultures of law A culture of law has a body of laws which all members of society must obey with punishments for transgressors This requires a society with the structures required to enact and enforce laws A culture of law incorporates a social contract members of society give up some aspects of their freedom to defend themselves and to retaliate for injuries on the understanding that society will apprehend and punish transgressors An alternative to government enforcement of laws is community or individual enforcement of social norms One way that honour functions is through reputation In a system where there is no court that will authorise the use of force to guarantee the execution of contracts an honourable reputation is very valuable to promote trust among transaction partners To dishonour an agreement could be economically ruinous because future potential transaction partners might stop trusting the party not to lie steal their money or goods not repay debts mistreat the children they marry off have children with other people abandon their children or fail to provide aid when needed A dishonourable person might be shunned by the community as a way to punish bad behaviour and create an incentive for others to maintain their honour If one s honour is questioned it can thus be important to disprove any false accusations or slander In some cultures the practice of dueling arose as a means to settle such disputes firmly though by physical dominance in force or skill rather than by objective consideration of evidence and facts Honour can also imply duty to perform certain actions such as providing for and disciplining one s children serving in the military during war contributing to local collective projects like building infrastructure or exacting revenge in retaliation for acts one is directly harmed by Family honour edit The concept of personal honour can be extended to family honour which strengthens the incentives to follow social norms in two ways First the consequences of dishonourable actions such as suicide or attempted robbery that results in death outlive the perpetrator and negatively affect family members they presumably care about Second when one member of the family misbehaves other members of the family are in the position to and are incentivised to strongly enforce the community norms In strong honour cultures those who do not conform may be forced or pressured into conformance and transgressors punished physically or psychologically The use of violence may be collective in its character where many relatives act together 9 An extreme form of punishment is honour killing Dueling and vengeance at a family level can result in a sustained feud Honour based cultures are also known as honour shame cultures and are contrasted with guilt cultures on the guilt shame fear spectrum of cultures Cultures of honour are often conservative encoding pre modern traditional family values and duties In some cases these values clash with those of post sexual revolution and egalitarian societies Cultures of law sometimes consider practices in honour cultures to be unethical or a violation of the legal concept of human rights for example they may outlaw vigilante or individual justice taking 9 10 Examples editThinkers ranging from Plato to Montesquieu have remarked upon the mindset needed for a culture of honour Historians have examined the culture of honour in the American South 11 Social scientists have looked at specialised subcultures such as South Asian Muslims in Britain 12 Others have compared multiple modern nations 13 From the viewpoint of anthropologists cultures of honour typically appear among nomadic peoples and among herdsmen who carry their most valuable property with them and risk having it stolen without having recourse to law enforcement or to government Due to the lack of strong institutions cultivating a reputation for swift and disproportionate revenge increases the safety of one s person and property against aggressive actors 14 According to Richard Nisbett cultures of honour will often arise when three conditions exist 15 a scarcity of resources situations in which the benefit of theft and crime outweighs the risks a lack of sufficient law enforcement such as in geographically remote regions Historically cultures of honour exist where the herding of animals dominates an economy In this situation the geography is usually extensive since the soil cannot support intensive sustained farming and thus large populations the benefit of stealing animals from other herds is high since animals are the main form of wealth and there is no central law enforcement or rule of law However cultures of honour can also appear in places like modern inner city slums The three conditions exist here as well lack of resources poverty crime and theft have high rewards compared to the very limited alternatives and law enforcement is generally lax or corrupt 15 Once a culture of honour exists in a society its members find it difficult to make the transition to a culture of law which requires that people become willing to back down and refuse to immediately retaliate From the viewpoint of the culture of honour the perceived humiliation of such an action makes personal restraint extremely difficult as it reflects weakness and appeasement One paper finds that present day Canadians born in communities that historically lay outside the reach of the Royal Canadian Mounted Police Mounties seem to inherit a violent code of honour that drives their behaviour 16 War of 1812 editHistorian Norman Risjord emphasised the importance of honour as a cause of the War of 1812 which the United States launched against Britain despite Britain s much more powerful naval and military strength 17 Americans of every political stripe saw the need to uphold national honour and to reject the treatment of the United States by Britain as a third class nonentity Americans talked incessantly about the need for force in response 18 This quest for honour was a major cause of the war in the sense that most Americans who were not involved in mercantile interests or threatened by Indian attack strongly endorsed the preservation of national honour 19 The humiliating attack by HMS Leopard against USS Chesapeake in June 1807 was a decisive event 20 Historians documented the importance of honour in shaping public opinion in a number of states including Massachusetts 21 Ohio 22 Pennsylvania 23 and Tennessee 24 as well as the territory of Michigan 25 Americans widely celebrated the conclusion of the war as successful especially after the spectacular defeat of the main British invasion army at New Orleans 26 restored the American sense of honour National honor the reputation of republican government and the continuing supremacy of the Republican party had seemed to be at stake National honor had now been satisfied clarification needed says historian Lance Banning Americans celebrated the end of the struggle with a brilliant burst of national pride 27 The British showed respect for American honour Some of the strongest praise for America and swiftest recognition of what the young republic had achieved for American honor prestige and power came from within British naval circles 28 Britain refrained from interfering with American maritime interests and ceased with the impressment of American citizens following the war Predisposition in the United States of America edit A 2016 study suggests that honour culture increases the risk of war The study found that international conflicts under U S presidents who were raised in the South of the country are shown to be twice as likely to involve uses of force last on average twice as long and are three times more likely to end in victory for the United States than disputes under non Southern presidents Other characteristics of Southern presidencies do not seem able to account for this pattern of results 29 See also edit nbsp Wikimedia Commons has media related to Honour nbsp Wikiquote has quotations related to Honour nbsp Look up honor honour dishonor or dishonour in Wiktionary the free dictionary Bushido Moral code of the samurai Chivalry Traditional ideology and code of conduct of knights Code duello Set of rules for a one on one combat Culture of honor Southern United States cultural attribute of the southern United StatesPages displaying wikidata descriptions as a fallback Dignitas Roman concept Ancient Roman virtue Ethos Greek word meaning character Feud Long running argument or fight Honorary degree Academic qualification awarded without the usual requirements Honor killing Class of murder Honour system Process of governing without enforcementPages displaying short descriptions of redirect targets Izzat Honor the concept of honourPages displaying wikidata descriptions as a fallback Moka exchange Ritualized system of exchange in the Mount Hagen area Papua New Guinea Omerta Southern Italian code of honor and silence Order distinction Visible honour awarded to an individual recipient Pashtunwali Traditional way of life of the Pashtun people Potlatch Gift giving festival and economic system The Lost Honour of Katharina Blum 1974 novel by Heinrich Boll Youxia Chinese stock character analogous to a knight errantNotes edit Doris Jim 5 January 2003 A conversation with Margaret Visser diagnosing that feeling of helplessness Catholic New Times Archived from the original on 7 September 2004 Retrieved 10 March 2011 Wordsworth William 1795 Left upon a Seat in a Yew tree which stands near the lake of Esthwaite on a desolate part of the shore commanding a beautiful prospect dignity abides with him alone Who in the silent hour of inward thought Can still suspect and still revere himself Coredon Christopher 2004 A Dictionary of Medieval Terms and Phrases Cambridge D S Brewer ISBN 1 84384 023 5 a b Ignatieff Michael 1997 The Warrior s Honour Ethnic War and the Modern Conscience New York New York Henry Holt and Co Lindberg Carter 2009 A Brief History of Christianity Blackwell Brief Histories of Religion John Wiley amp Sons pp 79 80 ISBN 9781405148870 Retrieved 30 December 2012 Anselm s understanding of sin posits that sin is an objective deprivation of the honour that belongs to God The decisive concept of the honour of God reflects Anselm s feudal social world To deprive a person of his or her honour was a fundamental crime against the social order Furthermore such an offence is proportionately magnified according to the status of the person in the hierarchical order Baden Powell Robert 1991 Scouting For Boys A Handbook for Instruction in Good Citizenship Through Woodcraft Scout Association p 27 ISBN 9780851652474 Retrieved 6 March 2015 The Court of Honour is an important part of the Patrol System It is a standing committee which settles the affairs of the troop Honour killings of girls and women Amnesty International library Amnesty International 31 August 1999 Retrieved 3 December 2013 Stuart Kathy 2000 Defiled Trades and Social Outcasts Honor and Ritual Pollution in Early Modern Germany Cambridge University Press a b Kollektivistiska strukturer County administrative board of Ostrogothia Lansstyrelsen Ostergotland in Swedish Archived from the original on 15 November 2017 Retrieved 15 November 2017 Cooney Mark 2015 Honor Cultures and Violence Criminology Oxford Bibliographies obo Retrieved 15 November 2017 Nyheter SVT Polisens utredare utbildades om hederskulturer SVT Nyheter in Swedish Retrieved 15 November 2017 Qiblawi Tamara Laws that let rapists marry victims must be abolished Mideast activists say CNN Retrieved 15 November 2017 Lin Ying Caluori Nava Ozturk Engin Bagis Gelfand Michele J 2022 From virility to virtue the psychology of apology in honor cultures Proceedings of the National Academy of Sciences 119 41 doi 10 1073 pnas 2210324119 PMC 9564922 Wyatt Brown Bertram 2007 Southern honor Ethics and behavior in the Old South Oxford University Press Greenberg Kenneth S 1996 Honor amp Slavery Lies Duels Noses Masks Dressing as a Woman Gifts Strangers Humanitarianism Death Slave Rebellions the Proslavery Argument Baseball Hunting and Gambling in the Old South Princeton University Press Werbner Pnina 2005 Honor shame and the politics of sexual embodiment among South Asian Muslims in Britain and beyond An analysis of debates in the public sphere International Social Science Review 6 1 25 47 Helkama Klaus et al 2013 Honor as a value in Finland Estonia Italy Russia and Switzerland Group Processes amp Intergroup Relations 16 3 279 297 Nowak Andrzej Gelfand Michele J Borkowski Wojciech Cohen Dov Hernandez Ivan 25 November 2015 The Evolutionary Basis of Honor Cultures Psychological Science 27 1 12 24 doi 10 1177 0956797615602860 ISSN 0956 7976 PMID 26607976 S2CID 18564200 a b Nisbett Richard 1996 Culture of Honor ISBN 0 8133 1992 7 Restrepo Pascual 9 October 2015 Canada s History of Violence The New York Times ISSN 0362 4331 Retrieved 22 May 2016 Risjord Norman K 1961 1812 Conservatives War Hawks and the Nation s Honor William and Mary Quarterly 1961 2 196 210 doi 10 2307 1918543 JSTOR 1918543 Ivie Robert L 1982 The metaphor of force in prowar discourse The case of 1812 Quarterly Journal of Speech 68 3 240 253 doi 10 1080 00335638209383610 Perkins Bradford ed 1962 The causes of the War of 1812 National honor or national interest Holt Rinehart and Wilson LCCN 62 18809 Tucker Spencer 1996 Injured Honor The Chesapeake Leopard Affair June 22 1807 Naval Institute Press Barlow William Powell David O 1978 Congressman Ezekiel Bacon of Massachusetts and the Coming of the War of 1812 Historical Journal of Massachusetts 6 2 28 Barlow William R 1963 Ohio s Congressmen and the War of 1812 Ohio History 72 175 94 Sapio Victor 2015 Pennsylvania and the War of 1812 University Press of Kentucky Kaufman Martin 1964 War Sentiment in Western Pennsylvania 1812 Pennsylvania History 436 448 Walker William A 1961 Martial Sons Tennessee Enthusiasm for the War of 1812 Tennessee Historical Quarterly 20 1 20 Barlow William 1969 The Coming of the War of 1812 in Michigan Territory Michigan History 53 91 107 J David Valaik 2007 Carroll John Martin Baxter Colin F eds The American Military Tradition From Colonial Times to the Present Rowman amp Littlefield p 54 ISBN 978 0 7425 4428 4 Retrieved 26 July 2022 All in all they fought one of the world s leading powers to a draw which was formalized in the Treaty of Ghent 1814 In an outpouring of nationalism the country celebrated the conclusion of the War of 1812 as a victory highlighted by Andrew Jackson s magnificent stand before New Orleans 1815 and a number of spectacular naval triumphs Lance Banning 1980 The Jeffersonian Persuasion Evolution of a Party Ideology Cornell UP p 295 ISBN 0801492009 Nivola Pietro S Kastor Peter J 2012 What So Proudly We Hailed Essays on the Contemporary Meaning of the War of 1812 Brookings Institution Press pp 58 59 ISBN 978 0815724155 Dafoe Allan Caughey Devin 1 April 2016 Honor and War World Politics 68 2 341 381 doi 10 1017 S0043887115000416 ISSN 1086 3338 It takes a southerner to start and win a war The Boston Globe Retrieved 22 March 2021 Dafoe Allan Renshon Jonathan Huth Paul 11 May 2014 Reputation and Status as Motives for War Annual Review of Political Science 17 1 371 393 doi 10 1146 annurev polisci 071112 213421 ISSN 1094 2939 References edit nbsp Wikisource has the text of the 1911 Encyclopaedia Britannica article Honour Bowman James Honor A History Encounter Books 2006 ISBN 1 59403 142 8 Cf excerpts from writings of James Bowman on Honor Cossen William S Blood honor reform and God anti dueling associations and moral reform in the Old South American Nineteenth Century History 19 1 2018 23 45 d Iribarne Philippe The Logic of Honor National Traditions and Corporate Management Welcome Rain Publishers 2003 ISBN 978 1 56649 182 2 Hauser Marc Moral Minds How nature designed our universal sense of right and wrong New York Ecco Press 2006 ISBN 978 0 06 078070 8 Hein David America s Honor Lost and Regained Modern Age 63 no 4 Fall 2021 17 25 Hein David Rethinking Honor Journal of Thought 17 1 Spring 1982 3 6 Hein David Learning Responsibility and Honor Washington Times 3 July 2008 Hein David Christianity and Honor The Living Church 18 August 2013 pp 8 10 Montesquieu The Spirit of the Laws 2 vols Online Nisbett Richard E and Dov Cohen Culture of Honor The Psychology of Violence in the South Westview 1996 ISBN 0 8133 1993 5 Pinker Steven The Blank Slate The Modern Denial of Human Nature New York Penguin Putnam 2002 ISBN 0 670 03151 8 Wyatt Brown Bertram Southern Honor Ethics and Behavior in the Old South 1982 Antebellum United StatesFurther reading editFor a closer understanding of the way in which ideas of honour and related shame are linked to social structures such as law and religion a reading of the works of the French sociologist Pierre Bourdieu is worthwhile particularly with reference to his discussions of the idea of habitus citation needed Retrieved from https en wikipedia org w index php title Honour amp oldid 1218052020, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.