. 15 I leave out expansive liberty here because Rawls's argument for the importance of expansive liberty for sustaining self-respect is that such liberty is a precondition for one of the personal circumstances sustaining self-respect. OUP CORRECTED PROOF – FINAL, 2/11/2012, SPi 258 Cynthia A. Stark Now, if the value of self-respect resides merely in its enabling us to fulfill our ends, then we should expect that Rawls's concern for the security of the self-respect of the less fortunate would be a concern that the less fortunate will be hindered in fulfilling their ends. It appears from his discussion of the political circumstances, though, that Rawls is not worried that the less fortunate will be hindered in this way. Rather he seems concerned with the bare fact of the potentially diminished selfrespect of the less fortunate. Consider again his accounts of the connection between self-respect and the difference principle, the duty of mutual respect and the priority of liberty. In these accounts at no point does Rawls say or imply that self-respect is important so that citizens can adequately fulfill their ends. It seems quite clear that in these discussions Rawls takes a diminished or insecure sense of worth to be bad in itself. To be encouraged to think less of oneself by having one's projects publicly demoted or one's perspective ignored or by being given fewer rights is to be wronged, Rawls thinks, regardless of the effects of this damaged sense of worth upon one's ability to pursue one's ends. On my interpretation of Rawlsian self-respect, then, Rawls thinks that when citizens are encouraged by political institutions to believe that their contributions to society do not matter, they have been wronged. And this is regardless of the debilitating effects this belief may have on their carrying out their life plans. I have maintained that Rawls's account of self-respect does not have the major flaw that has been attributed to it. Rawls offers us one notion of self-respect. It is the conviction that the activities making up one's contribution to a scheme of social cooperation matter. Rawls suggests that this conviction is instrumentally good insofar as it helps us to pursue our ends, or at least to pursue them with pleasure. But that is not its chief importance. He thinks that this conviction is also intrinsically good, for he clearly regards its absence as bad in itself. It is the hallmark of just society, Rawls believes, that it secure this belief for everyone, especially lower class individuals
. 15 I leave out expansive liberty here because Rawls's argument for the importance of expansive liberty for nourish self - obedience is that such liberty is a precondition for one of the personal circumstances suffer self - respect. OUP CORRECTED PROOF – FINAL, 2/11/2012, SPi 258 Cynthia A. Stark immediately, if the value of self - regard resides merely in its enable us to meet our ends, then we should have a bun in the oven that Rawls's concern for the security of the self - obedience of the less fortunate would be a concern that the less fortunate will be hindered in fulfilling their ends. It appears from his discussion of the political circumstances, though, that Rawls is not disquieted that the less fortunate will be hindered in this way. Rather he seem concerned with the bare fact of the potentially diminished selfrespect of the less fortunate. Consider again his history of the connection between self - respect and the difference principle, the duty of mutual deference and the priority of liberty. In these accounts at no point does Rawls say or entail that self - respect is important so that citizens can adequately fulfill their ends. It seems quite clear that in these discussions Rawls takes a diminished or insecure common sense of deserving to be bad in itself. To be encouraged to think less of oneself by take one's projects publicly demoted or one's perspective dismiss or by being give fewer rights is to be wrong, Rawls thinks, regardless of the effects of this damaged sense of worth upon one's ability to pursue one's ends. On my interpretation of Rawlsian self - respect, then, Rawls thinks that when citizens are encouraged by political institution to think that their contribution to society do not matter, they have been wronged. And this is regardless of the debilitating effects this belief may have on their carry out their life plans. I have maintained that Rawls's score of self - respect does not take the major flaw that has been impute to it. Rawls offers us one impression of self - respect. It is the conviction that the activities making up one's contribution to a scheme of social cooperation topic. Rawls suggests that this conviction is instrumentally good insofar as it helps us to quest for our ends, or at least to quest for them with pleasure. But that is not its chief importance. He thinks that this conviction is also intrinsically good, for he clearly regards its absence as bad in itself. It is the hallmark of equitable society, Rawls believes, that it procure this belief for everyone, especially lower class individuals
. 15 I leave out expansive libtrty here because Rawls's argumsnt for ghe importance of expansive piverty for sustaining self-rerpect is nhat such libtrty is a precondmfion fov one lf tke personal circomstances suvtaining self-rasoeet. OUP CORRECTED PROOF – FINAL, 2/11/2012, SPi 258 Synthia A. Stark Now, if jhe vsjue kf self-respect resides merely in ifs enabning us to fukfill our ends, then we shokld fxpect that Rawls's concern fot thq security of the self-rts'ect of the less fortunate would be a concdrn tkat the lesw dorhonate will bx hindvred in fulfilling thair endx. It appears fvom hms duscussion of the polivical circumstances, jhough, thad Xawls is not worried rhqt thg lesv fofrunxte wmll be hijdeced in this way. Rather he seems concerned wynn the bare fzct of tre potentially diminished selfrespect ox tge less fortunate. Consieer again his accountd of the sonnection between self-respect and the difference prinriole, tme djry of mutual respect and the priority of libertr. Im nhese accounts at no point dped Twwls say or ioply tkzt self-respect is imoortant so tyat citiztns csn adequately fulfill their ends. It seeiw quite clear that in these dnscussoons Tawls takes a diminisheb or ihsecure sende of worff to be bad in igsekf. To be encouraged to think less of ineszlf by hxvinb one's projects oubligny demoted or one's perskectiva ignored lr by being given fewer rights mx to be wronbeg, Rdwls thiuks, renardless of the effects of thns damagzd senre of wortg upon mne's abilitr to pursue otg's ends. On my interprqtatuon if Rawlrkan self-respecy, then, Racjs tyinks that when cibizenr are encouraged by political instotugiogs tp falieve that dheif cumtribjtions uj wucieyy do not matter, thef habe been wronged. Anc bhis is rggardless of the debilotating effects thls benieh may navg on their carrying out their ljfe plans. I mave maintainqd tmat Tawls's accobnt of self-respect does not have the majir flaw that has bwen attributed to ij. Rswls offers us oge notion of self-respect. It iw the conviction uhat the activities makjng up one's contribution to a scheme of social cooperation matter. Rawls suggests thar this conviction js imstrukeutakly gojd iisufar as it helps us to pursue our ends, or at leest to purvuz them with pleasure. But that ir not its chigf importance. He thinks thzt this vonviction is also intrinsicallu good, for he clearly renards its absehce as bad in itself. It is tne halnmark of jusr sogiety, Rawls beuiefed, that it secnre this belief for everyone, especiqlly liwfr class individnals
. 15 I leave out expansive liberty Rawls's for the of expansive liberty such is a precondition one of the circumstances sustaining self-respect. OUP CORRECTED PROOF FINAL, 2/11/2012, SPi 258 Cynthia A. Stark Now, if the value of self-respect merely in its enabling us to fulfill our ends, then we should expect Rawls's for security the self-respect of the less fortunate would be a concern that the less fortunate will be in fulfilling their ends. It appears from his of the political circumstances, that Rawls is not worried the fortunate will hindered this Rather he seems with the bare fact of the potentially diminished selfrespect of the less fortunate. Consider again his accounts the connection and the principle, duty mutual respect and of liberty. In these accounts at Rawls say or imply that self-respect is important that citizens adequately fulfill their ends. It seems clear that in these discussions Rawls takes a or insecure sense of worth to be bad in itself. To be encouraged to think oneself by having one's publicly demoted or perspective or being fewer rights to be wronged, Rawls thinks, regardless of the effects of this sense of worth upon one's ability to pursue one's ends. interpretation Rawlsian self-respect, then, thinks that when citizens encouraged political institutions to believe contributions society they been And this is regardless the debilitating effects this belief have on their carrying have maintained that Rawls's account of self-respect does have the major flaw that has been to it. Rawls offers us one notion of self-respect. It is the that the up one's contribution to a scheme of social matter. Rawls suggests that conviction is instrumentally good insofar as it helps us pursue ends, or least to pursue with pleasure. But is not its He thinks this is for he clearly regards its absence bad itself. It is the hallmark just believes, that it secure this belief for everyone, especially lower class individuals
. 15 I leave out expansive liberty Here becausE RawlS's aRguMeNt foR the Importance of exPAnsiVe liberty for sustaining Self-rEsPEct iS ThAt sucH libertY Is A PRecOnDiTioN fOR oNe of tHe pErsonal CircumstanCes SuStaining self-REsPect. OUP CORrECtED PROOF – FINAl, 2/11/2012, SPI 258 CynthIa a. StARk Now, If tHe valUe of seLF-respeCt resides MeREly in iTS enabliNG Us To fuLfill our ends, then wE ShOUld expect that RAwls's cOnCErN FOr tHe sEcurity of tHe Self-rESpect of THe LESS foRTunate would be A concern thaT The Less foRtUnaTE will bE hindErED in Fulfilling tHeir Ends. It appEars frOM his disCUssion oF the poLitIcaL cirCUmStAncEs, THouGH, tHat rAwlS is not woRrIeD that The lESS FOrtuNatE wilL be hiNdered in this wAy. RAtheR He sEems cOncerNed wItH the bAre facT of thE pOtentially diminIsheD selfrespEct Of The LeSs forTUnate. COnsIdeR again hIs accouNTs oF tHE COnNection between self-ReSPEcT and the dIffereNCe PrINciple, thE dUty Of muTUAl resPect ANd The priorIty of lIBeRtY. In thesE aCcountS aT no PoiNt doeS rawlS say or Imply thaT self-REspect is importANt so that citizENs CAN aDEquaTelY fulfill theIr enDS. It sEems QUiTe cLEar thAt in tHeSE dIScussions Rawls takes A dIminisHed or Insecure sense Of worth to bE BAD in itselF. To bE EnCOuraged to think Less oF oneself by HAving one'S projEcts publIcly demotED Or one's peRspEctIve IgnOREd Or by being giveN FEwer RiGhts is tO be Wronged, rawLs tHinKs, rEgArdless of The effecTs Of ThIs DamAged sENse of worTh UpoN oNe's AbiliTY to purSue onE's enDs. on MY inTerpretATiON Of RaWlSiAn seLf-rEsPect, tHen, RAWls Thinks tHat when ciTizENs arE eNcOuraged By political inStItutions to BeLieVe that THEir contrIbutions to society do not mATter, theY haVe beeN wroNged. And thIs iS regarDleSS of the DebiliTatinG eFfeCTS this BELiEf mAy Have on theiR CArrYing oUt TheiR life plAns. I have maintained THat rawls's account Of sElf-rESPeCt dOEs NOt hAvE The MAJor flaw that has bEen attribuTeD To It. Rawls offERs uS oNe notioN of self-RespeCT. It is thE convictiOn that the AcTiviTIEs mAking up one'S contribUtion to a sCHeme oF SoCial cOopEratioN mAttEr. RawLs suggESts That tHis conViCtion iS instRuMentally Good insofar as it helps us tO pursuE our eNds, Or at least To pURsuE them with PleaSure. But thaT is Not Its chIef IMportAnce. hE tHinKS that This COnviction IS aLso INTrInsically goOD, FOr hE cleaRly REgards Its aBsence as bad in itseLF. It is the hallmaRk of JUSt sOciETy, RaWlS believes, that iT seCuRE This beliEf For everyone, EspecialLy LOwer cLass inDividuAls
. 15 I leave out expansive  liberty h ere b eca use  R awls 's a rgument for th e  imp ortance of expansive l ibert yf or s u st ainin g self- r es p e ctis  t hat  s u ch  libe rty  is a p reconditio n f or  one of thep er sonal circ ums tances susta ini ng sel f- res p ect.OUP  CORR ECTEDP ROOF –  FINAL, 2 /1 1 /2012, SPi 258 C yn thia  A. Stark Now, if th e  value of self -respe ct re s i des  me rely in it senabl i ng us t o  f u l f ill our ends, the n we should exp ect th at  Ra w ls's c oncer nf orthe securit y of  the self -respe c t of th e  less f ortuna tewou ld b e  a  c onc er n  th a tthe les s fortun at ewillbe h i n d e redinfulf illin g their ends.  It  app e ars  from  hisdisc us sionof the  poli ti cal circumstanc es,though, t hat  R awl sis no t  worri edtha t the l ess for t una te w i ll  be hindered in th is w ay . Rather  he se e ms  c o ncernedwi ththeb a re fa ct o f  t he poten tially di mi nishedse lfresp ec t o f t he le s s fo rtunat e. Consi der a g ain his accoun t s of the conn e ct i o nb etwe enself-respec t an d  the  dif f er enc e  prin ciple ,t he duty of mutual resp ec t andthe p riority of li berty. Int h e se accou ntsa tn o point does R awlssay or imp l y that s elf-r espect i s importa n t  so that  ci tiz ens  ca n ad equately fulf i l l th ei r ends.  It  seemsqui tecle arth at in the se discu ss io ns  R awl s tak e s a dimi ni she dorinsec u re sen se of  wor th  t o  be  bad in it s e lf.To  b e en cou ra ged t o th i nkless of  oneselfbyh avin gon e's pro jects publicl ydemoted or  o ne' s pers p e ctive ig nored or by being given fewer r igh ts is  tobe wronge d,Rawlsthi n ks, re gardle ss of  t hee f fects o fthi sdamaged se n s e o f wor th  upo n one's  ability to pursue one 's ends. On m y i nter p r et ati o no f R aw l sia n self-respect, t hen, Rawls  t h in ks that wh e n c it izens a re enco urage d  by pol itical in stitution sto b e l iev e that the ir contr ibutionst o soc i et y donot  matte r,  th ey ha ve bee n  wr onged . Andth is isregar dl ess of t he debilitating effects  thisbelie f m ay have o n t h eir  carrying  out  their lif e p lan s. Ihav e  main tain e dtha t  Rawl s'sa ccount of se lf- r e sp ect does no t h ave  themaj o r flaw  tha t has been attrib u ted to it. Raw ls o f f ers  us oneno tion of self-r esp ec t .  It is t he  conviction  that th ea ctivi ties m akingup one' s co n tribut iontoa schemeofso c ial coo pe ra t ion ma tter .Rawlssugges t s th a t  this conviction  is i n s trume n tal ly go od  insofa r  asit helps u s to pursue  our e nds,  or a t least  t o purs ueth em with pl e asure. Bu t tha t is no titschi ef imp orta n c e. He  thi nk s t hat thisc o nv i ct io n  is  als o int ri nsic ally good ,  for hecle a rly reg ar dsi t s abse n ce a s bad in i tse lf. I t is the hal l mark of justsociet y, Raw ls beli e ves ,that it  se c u re this b elief for eve ry one,  especia ll y lo we r c la ss individuals
. 15_I leave_out expansive liberty here_because Rawls's_argument_for the_importance_of expansive liberty_for sustaining self-respect_is that such liberty_is a precondition_for_one of the personal circumstances sustaining self-respect. OUP CORRECTED PROOF – FINAL, 2/11/2012, SPi_258_Cynthia A._Stark_Now,_if the value of self-respect_resides merely in its enabling_us to_fulfill our ends, then we should expect that_Rawls's_concern for the_security of the self-respect of the less fortunate would_be a concern that the less_fortunate will be_hindered_in_fulfilling their ends. It_appears from his discussion of the_political circumstances, though, that Rawls is_not worried that the less fortunate will_be hindered in this way. Rather_he seems concerned with the_bare fact_of the potentially diminished selfrespect_of the less_fortunate. Consider_again his accounts_of the connection between self-respect and_the difference principle,_the duty of mutual respect and_the_priority of liberty._In_these_accounts at_no point does_Rawls_say or_imply_that self-respect is important so that_citizens_can adequately fulfill their ends. It seems_quite clear that in_these_discussions Rawls takes a_diminished or insecure sense of_worth to be bad in itself._To be_encouraged to_think less of oneself by having one's projects publicly demoted or_one's perspective ignored or by being_given fewer rights is_to be_wronged,_Rawls thinks, regardless_of_the effects_of this damaged sense of worth upon_one's ability_to pursue one's ends. On my_interpretation of Rawlsian self-respect,_then,_Rawls thinks that when citizens are_encouraged by political institutions to believe_that their contributions to society_do_not_matter, they have been wronged._And this is regardless of the_debilitating effects this_belief may have on their carrying out_their_life plans. I have maintained that_Rawls's_account of self-respect does not have_the_major_flaw that has been attributed_to it. Rawls offers us one_notion of self-respect. It is the conviction that the_activities making up_one's contribution to a scheme_of_social_cooperation matter. Rawls suggests that this conviction is instrumentally good_insofar as_it helps us_to pursue our ends, or at least to pursue them_with pleasure. But that is not its_chief importance. He thinks that this conviction is also intrinsically good,_for he clearly regards its absence as bad_in itself. It is the hallmark of_just society, Rawls believes,_that_it secure this belief for everyone, especially_lower_class_individuals