ating member of society capable of pursuing a worthwhile conception of the good over a complete life... The importance of self-respect is that it provides a secure sense of our own value, a firm conviction that our determinate conception of the good is worth carrying out" (1993: 318). So, there are two separate aspects to Rawls's account of self-respect. One involves confidence in one's capacity to pursue a conception of the good. Call this the "self-confidence aspect." The other involves a secure belief that one's conception of the good is worth pursuing. Call this the "sense of one's value aspect." Now, as it turns out, the self-confidence aspect of Rawls's account does very little justificatory work in his theory. His arguments that various features of justice as fairness support citizens' self-respect rarely invoke the self-confidence aspect. So, I will set aside, for the purposes of this paper, this aspect of Rawls's view and focus on the sense of worth aspect. 5 By now Rawls maintains that self-respect and self-esteem are not the same attitude and refers to the notion of self-worth that concerns him as "self-respect." See Freeman 1999: 260. OUP CORRECTED PROOF – FINAL, 2/11/2012, SPi 240 Cynthia A. Stark attitudes towards our activities Let us assume, then, that Rawls is primarily concerned that citizens see their conceptions of the good as worth carrying out. That is to say, for Rawls, self-respecting citizens attach value of some sort to their conceptions of the good. And those who lack self-respect fail to attach such value to their ends. As mundane as this idea might seem, it is actually puzzling as an account of self-respect, for it seems to render selfrespect an empty concept. To see this, consider someone-call him Marty-who has a career as a chef. Suppose Marty has adopted gourmet cooking as a substantial aspect of his conception of the good. Suppose, in other words, that Marty has adopted gourmet cooking as an end. Cooking for him is not merely an interest, an inclination, or a pastime. It is something to which he is committed. Surely it follows directly from the fact that Marty has taken gourmet cooking as an end, that he values (in some sense) gourmet cooking. Given that gourmet cooking is at the center of Marty's conception of the good, to
ating member of society capable of pursuing a worthwhile invention of the commodity over a complete life... The importance of self - obedience is that it provide a secure sense of our own value, a fast conviction that our determinate conception of the good is worth carry out " (1993: 318). So, there are two disjoined aspects to Rawls's account of self - obedience. One involves confidence in one's capacity to pursue a conception of the good. name this the " self - confidence aspect. " The other necessitate a secure belief that one's conception of the good is deserving pursuing. address this the " sense of one's value aspect. " Now, as it turn out, the self - confidence aspect of Rawls's account does very little justificatory workplace in his theory. His arguments that various features of justice as fairness support citizens' self - respect rarely invoke the self - assurance view. So, I will typeset apart, for the purposes of this paper, this aspect of Rawls's opinion and concentrate on the sense of worth view. 5 By now Rawls maintains that self - respect and self - esteem are not the same attitude and denote to the notion of self - worth that concerns him as " self - respect. " go steady Freeman 1999: 260. OUP discipline PROOF – FINAL, 2/11/2012, SPi 240 Cynthia A. Stark attitudes towards our activities Let us assume, then, that Rawls is primarily implicated that citizens see their conceptions of the good as worth carrying out. That is to say, for Rawls, self - respecting citizens impound value of some sort to their conception of the good. And those who lack self - esteem fail to attach such value to their end. As everyday as this idea might seem, it is actually perplex as an account of self - respect, for it seem to render selfrespect an empty concept. To visit this, consider someone - call him Marty - who has a career as a chef. Suppose Marty has adopted gourmet cooking as a substantial aspect of his concept of the good. Suppose, in early words, that Marty has adopted gourmet cooking as an end. Cooking for him is not merely an interest, an inclination, or a pastime. It is something to which he is commit. Surely it follows directly from the fact that Marty has taken gourmet cooking as an end, that he values (in some sense) epicure cooking. Given that gourmet cooking is at the center of Marty's conception of the good, to
atijg member of society capxble of pursuiny a worvhwhile conceptkon of the good over a complxte oife... Uke importance of selw-respect ps that ir pricides a serhre sense of kmr owu talue, a firm cokviction thdt our determitage conception of the good is worth cawrying puh" (1993: 318). So, there ate twp sepzgaue aspects to Rawls's account of sslf-resptct. One involves cpnfidence in one's capacity to oursue a conceptioj of the goid. Cwol this the "relf-confidtnee aspect." Tge other involves a secure belidf thct one's conxeptilt of the goid is worth pursulmg. Caln this yhe "sense of oke's velue aspect." Now, as it turis out, the self-confiqence aspacc of Rawls's account diew veri litdle gystkfidavorg work in his theorg. His argumwnts that various ftattgrs of justics as fwiwness support citizens' self-respect rareny jnvoke the self-confidenxe aspect. So, I will sgt aside, fjr the purposes of this paper, this aspect of Rawlv's vixw anb focur oj the sense of worth aspect. 5 By now Rawls maigfaonx that self-resiect and self-esteek wrr not the same attitbse and refers to the notion of swlf-worth uhat voncerns him as "self-respect." See Freeman 1999: 260. OUP CORRECTED PRLOF – FINAL, 2/11/2012, SPi 240 Cynyhia A. Stark attitudes cowarda our activlties Let js assume, then, tfat Rdwls is kfimarily concerneq that civizenx see tfeir conce[tions of hhe good as worth carryijg ouj. That is to say, for Rawls, self-respecting citizxis attach valoe mf vome sorc to tmeir conceptionf of the good. Cnd thosz who uack self-rvspect faml to attach such value tm their ends. Es mundanq as thiw idea okght seem, it ix actuallj kuzzling aw an account of sekf-rgslect, for it seens uo render selfrexpezt wn ekpef concept. To see thkx, conrider someoke-cxll nim Marty-who has a cdreed as a chef. Supposr Iarty haw adopteq gourmet cooling as a substantlal avpert of nis conception of the good. Supposs, in otheg wjrds, that Mawty mas wdopted gobrmet cooking as an end. Cooking for him ms not merely an intergst, an inclination, or s pastime. Iv is sjmething do which he is commirted. Surely it foklows directly from tge facd thah Marty has taken gourmet cooking as an end, that he values (in some sense) tourmev sooking. Givsn tnat gmuxmec cookigg id at the center og Marty's conception of the good, to
ating member of society capable of pursuing conception the good a complete life... that provides a secure of our own a firm conviction that our determinate of the good is worth carrying out" (1993: 318). So, there are two aspects to Rawls's account of self-respect. One involves confidence in one's capacity to a of good. this the "self-confidence aspect." The other involves a secure belief that one's conception of the good worth pursuing. Call this the "sense of one's aspect." Now, as it out, the self-confidence aspect of account very little work his His arguments that features of justice as fairness support citizens' self-respect rarely invoke the self-confidence aspect. So, I will set for the this paper, aspect Rawls's and focus on of worth aspect. 5 By now self-respect and self-esteem are not the same attitude refers to notion of self-worth that concerns him "self-respect." See Freeman 1999: 260. OUP CORRECTED PROOF FINAL, 2/11/2012, SPi 240 Cynthia A. Stark attitudes towards our activities Let us assume, then, is primarily concerned that see their conceptions the as carrying That is say, for Rawls, self-respecting citizens attach value of some sort to conceptions of the good. And those who lack self-respect fail such to their ends. mundane as this idea seem, is actually puzzling as of for render an concept. To see this, someone-call him Marty-who has a as a chef. Suppose as a substantial aspect of his conception of good. Suppose, in other words, that Marty adopted gourmet cooking as an end. Cooking for him is not merely interest, an a pastime. It is something to which he committed. Surely it follows from the fact that Marty has taken gourmet cooking an that he (in some sense) cooking. Given that cooking is at of Marty's of good,
ating member of society capabLe of pursuiNg a woRthWhiLe ConcEptiOn of the good oveR A comPlete life... The importance Of selF-rESpecT Is That iT providES a SECurE sEnSe oF oUR oWn valUe, a Firm conViction thaT ouR dEterminate coNCePtion of the GooD is worth carrYinG out" (1993: 318). So, ThEre ARe two SepArate AspectS To RawlS's account Of SElf-resPEct. One iNVOlVes cOnfidence in one's caPAcITy to pursue a conCeptioN oF ThE GOod. calL this the "seLf-ConfiDEnce aspECt." tHE OthER involves a secUre belief thAT onE's concEpTioN Of the gOod is WoRTh pUrsuing. Call This The "sense oF one's vALue aspeCT." Now, as iT turns Out, The Self-COnFiDenCe ASpeCT oF RaWLs's Account dOeS vEry liTtle JUSTIficAtoRy woRk in hIs theory. His arGumEnts THat VarioUs feaTureS oF justIce as fAirneSs Support citizens' Self-Respect raRelY iNvoKe The seLF-confiDenCe aSpect. So, i will seT AsiDe, FOR ThE purposes of this papEr, THIs Aspect of rawls's VIeW aND focus on ThE seNse oF WOrth aSpecT. 5 by Now Rawls MaintaINs ThAt self-rEsPect anD sElf-EstEem arE Not tHe same Attitude And reFErs to the notion OF self-worth thaT CoNCErNS him As "sElf-respect." SEe FrEEman 1999: 260. oUP CorReCTed PROOf – FINAl, 2/11/2012, SpI 240 CYNthia A. Stark attitudeS tOwards Our acTivities Let us Assume, then, THAT Rawls is PrimARiLY concerned that CitizEns see theiR ConceptiOns of The good aS worth carRYIng out. ThAt iS to Say, For rAWlS, self-respectiNG CitiZeNs attacH vaLue of soMe sOrt To tHeiR cOnceptionS of the goOd. anD tHoSe wHo lacK Self-respEcT faIl To aTtach SUch valUe to tHeir EnDs. aS muNdane as THiS IDea mIgHt Seem, It iS aCtualLy puZZliNg as an aCcount of sElf-REspeCt, FoR it seemS to render selfReSpect an empTy ConCept. To SEE this, conSider someone-call him MartY-Who has a CarEer as A cheF. Suppose MArtY has adOptED gourmEt cookIng as A sUbsTANtial ASPeCt oF hIs conceptiON Of tHe gooD. SUppoSe, in othEr words, that Marty haS AdoPted gourmet coOkiNg as AN EnD. CoOKiNG foR hIM is NOT merely an intereSt, an inclinAtIOn, Or a pastime. iT is SoMething To which He is cOMmitted. surely it fOllows dirEcTly fROM thE fact that MArty has tAken gourmET cookINg As an eNd, tHat he vAlUes (In somE sense) GOurMet coOking. GIvEn that GourmEt Cooking iS at the center of Marty's conCeptioN of thE goOd, to
ating member of society ca pable of p ursui nga w or thwh ileconception oft he g ood over a complete li fe...  T h e im p or tance  of sel f -r e s pec tis  th at it  prov ide s a sec ure senseofou r own value, afirm convi cti on that ourdet ermina te  co n cepti onof th e good is wor th carryi ng out" ( 1 993: 31 8 ) .So,there are two sep a ra t e aspects to R awls's  a c co u n t o f s elf-respec t.  Onei nvolves co n f i den c e in one's ca pacity to p u rsu e a co nc ept i on ofthe g oo d . C all this th e "s elf-confi dencea spect." The oth er inv olv esa se c ur ebel ie f  th a tone ' s c onceptio nof  thegood i s wort h p ursu ing.Call this the  "s ense ofone's  valu e as pe ct."Now, a s ittu rns out, the se lf-c onfidence  as pe ctof  Rawl s 's acc oun t d oes ver y littl e  ju st i f i ca tory work in his t he o r y.  His arg uments th at variousfe atu reso f  just icea sfairness  suppo r tci tizens'  s elf-re sp ect  ra relyi nvok e theself-con fiden c e aspect. So,I  will set asi d e, f or thepur poses of th is p a per,  thi s  a spe c t ofRawls 's vi e w and focus on these nse of  wort h aspect. 5 B y now Rawl s m aintains  tha t  s e lf-respect and  self -esteem ar e  not the  same  attitud e and ref e r s to the  no tio n o f s e l f- worth that co n c erns  h im as " sel f-respe ct. " S eeFre em an 1999:260. OUP  C OR RE CT EDPROOF – FINAL,  2 /11 /2 012 , SPi 240 Cy nthia  A.St ar k  at titudes to w a rdsou racti vit ie s Let  usa ssu me, the n, that R awl s  ispr im arily c oncerned that  c itizens se ethe ir con c e ptions o f the good as worth car r ying ou t.Thatis t o say, fo r R awls,sel f -respe ctingcitiz en s a t t ach v a l ue  of  s ome sort t o the ir co nc epti ons ofthe good. And thos e  wh o lack self-r esp ectf a il  to at t ach  s u chv a lue to their en ds. As mun da n eas this id e a m ig ht seem , it is  actu a lly puz zling asan accoun tof s e l f-r espect, fo r it see ms to ren d er se l fr espec t a n empt ycon cept.  To se e  th is, c onside rsomeon e-cal lhim Mart y-who has a career as a  chef.  Supp ose  Marty ha s a d opt ed gourme t co oking as a  su bst antia l a s pectof h i scon c eptio n of the good. Su ppo s e ,in other wo r d s , t hat M art y  has a dopt ed gourmet cookin g  as an end. Co okin g for  hi m  isno t merely an in ter es t ,  an incl in ation, or a  pastime .I t issometh ing to  whichh e  i s  commi tted . S urely itfol lo w s direc tl yf rom th e fa ct  thatMartyh as t a k en gourmet cooki ng as a n end ,  th at he  v alues ( i n so me sense)gourmet coo king.Give n tha t gourm et  cooki ngis  at the ce n ter of Ma rty's  concep ti on o f t he goo d, t o 
ating member_of society_capable of pursuing a_worthwhile conception_of_the good_over_a complete life..._The importance of_self-respect is that it_provides a secure_sense_of our own value, a firm conviction that our determinate conception of the good_is_worth carrying_out"_(1993:_318). So, there are two_separate aspects to Rawls's account_of self-respect._One involves confidence in one's capacity to pursue_a_conception of the_good. Call this the "self-confidence aspect." The other involves_a secure belief that one's conception_of the good_is_worth_pursuing. Call this the_"sense of one's value aspect." Now,_as it turns out, the self-confidence_aspect of Rawls's account does very little_justificatory work in his theory. His_arguments that various features of_justice as_fairness support citizens' self-respect rarely_invoke the self-confidence_aspect. So,_I will set_aside, for the purposes of this_paper, this aspect_of Rawls's view and focus on_the_sense of worth_aspect._5_By now_Rawls maintains that_self-respect_and self-esteem_are_not the same attitude and refers_to_the notion of self-worth that concerns him_as "self-respect." See Freeman_1999:_260. OUP CORRECTED PROOF_– FINAL, 2/11/2012, SPi 240_Cynthia A. Stark attitudes towards our_activities Let_us assume,_then, that Rawls is primarily concerned that citizens see their conceptions_of the good as worth carrying_out. That is to_say, for_Rawls,_self-respecting citizens attach_value_of some_sort to their conceptions of the good._And those_who lack self-respect fail to attach_such value to their_ends._As mundane as this idea might_seem, it is actually puzzling as_an account of self-respect, for_it_seems_to render selfrespect an empty_concept. To see this, consider someone-call_him Marty-who has_a career as a chef. Suppose Marty_has_adopted gourmet cooking as a substantial_aspect_of his conception of the good._Suppose,_in_other words, that Marty has_adopted gourmet cooking as an end._Cooking for him is not merely an interest, an_inclination, or a_pastime. It is something to_which_he_is committed. Surely it follows directly from the fact that_Marty has_taken gourmet cooking_as an end, that he values (in some sense) gourmet_cooking. Given that gourmet cooking is at_the center of Marty's conception of the good, to