A Dear Price to Regret Over:On Mr.Stevens’Dignity and Professionalism in The Remains of the Day

The Remains of the Day is one of Kazuo Ishiguro’s renowned novels.The protagonist Stevens is an English butler whose life is deeply entwined with the concepts of dignity and honor.Set against the backdrop of post-World War II Britain and reflecting on the interwar period,the novel examines Stevens’devotion to his role and the traditional values of English aristocracy.The essay discusses how Stevens’identity is shaped by his unwavering commitment to professionalism and his admiration for British gentleman culture and highlights the identity crisis Stevens faces as he realizes the flawed nature of his employer and the outdated ideals he upheld.Through Stevens’journey of self-reassessment and eventual epiphany,the essay delves into the complexities of his internal struggle to reconstruct his identity,ultimately advocating for a more authentic understanding of dignity and honor.

Love,Marriage and the Equality of Human Dignity

This essay aims to discuss and analyse Jane Eyre and Mr. Rochester's attitude towards love and marriage. Struggling for theequality of human dignity crosses through their love from beginning to end. Therefore, we can draw a conclusion--True love and happymarriage are based upon the equality of human dignity between a couple.

A Theory of Dignity Beyond Liberalism——Jeremy Waldron's Philosophy of Dignity

Jeremy Waldron’s philosophy of dignity is not a moral philosophy,but a legal philosophy,as he argued that dignity is a concept created by law and it is not of moral value.His concept of dignity as status is based on historicism and positivism.He believes that the development from an unequal society in ancient times to an equal modem society is a progressive history in which the dignity of ordinary people is being constantly improved.In modem society,the dignity of man means that all men are at the same rank and everyone has a lofty status.To a certain extent,Waldron’s theory of dignity as status transcends the Western ideology of liberalism and individualism and provides a relatively neutral theoretical basis for the universal acceptance and wide application of international human rights.Meanwhile,it provides new ideas for understanding the internal connections between rights and responsibilities,dignity and the state,as well as the dignity of individuals and the dignity of groups.In addition to the universal concept of dignity as status,Waldron put forward the compound concept of particular dignity to contain the values of human dignity in modem society.However,he denied the logical priority of the concept of dignity as a value and promoted the concept of dignity as a status at the ontological level,which could have the limitation of misplacing value from the perspective of moral philosophy.

Human Rights Jurisprudence in Hospice Care——Thoughts on the Concept and Boundary of “Death with Dignity”

Death with dignity is the embodiment of the dignity of human life in the context of end-of-life medical care.However,in the development of its concept,it has been alienated into a single way of death and is often confused with the concept of euthanasia.It is therefore a theoretical and practical necessity to re-expand the connotations of death with dignity Death with dignity is the subjective value of dignity reflected in the context of dying.It takes equality,freedom,and virtue as the core,and uses the right to life as its external support.It is projected onto the medical context and incorporates the patient’s right to informed consent.Subject to public interest,legal paternalism,and the principles of public order and good customs,the boundary of the right to death with dignity should be between active treatment and natural death,and active euthanasia in the form of giving up the right to life should not be included in the right to death with dignity.

Philosophy and Sustenance of Human Dignityin the 21st Century

The distortion and dissolution of the concept of person has led to hideous atrocities,such as annihilation of the Jews in the previous century,the continued oppression of the Palestinian people,the massacre of Moslems in Srebrenica,the Rwandan genocide,racial discrimination,the manifold manipulations of man through science and technology,barbarous and iniquitous laws(such as the legalization of abortion,etc.),the horrendous killings by Islamic terrorists(such as ISIS in Syria and the Boko Haram insurgents in Nigeria),the increasing biomedical researches as in stem cell,etc.This paper seeks to make it clear that man occupies a central place in the created order.From this perspective,man enjoys a special status and should not to be treated as mere object.Thus,it is arguable that the ontological basis for a substance being denominated as person is its special dignity,which separates it from a mere thing.Human dignity,therefore,is an intrinsic quality of all human beings.Among other things,this paper will strive to investigate various violations of human dignity and the role of philosophy in sustaining the dignity of human person in the 21st century.

Human Dignity and Human Rights： A Universal Language for Bioethics

One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.

On Human Rights from the Perspective of Human Dignity

In his government work report to the 3rd Session of the 11th National People＇s Congress （NPC） on March 5, 2010, Chinese Premier Wen Jiabao said： ＂Everything we do is to make the people live happier and more dignified,make the society more just and more harmonious.＂ This is held up by the media as the

Four Dimensions of Dignity Conception in Marxism

Dignity is a key category in Marxist political philosophy.Marx criticized the realistic predicament caused by the materialization of human dignity in the capitalist society and indicated that the core of dignity lies in the manifestation and confirmation by means of labor,and time is one dimension for the measurement of labor.Hence,free time,lifetime,and emotional time are important paths and key characteristics to realize and safeguard dignity.The capitalist mode and relations of production cannot fundamentally realize human dignity.The realization of human dignity requires constructing a social system and public space and the full development of social conditions in all directions,for society is the fundamental way to realize and safeguard human dignity.Marx regarded the recognition of protecting dignity and worth for all people as the ultimate goal of realizing a life with dignity.Fully interpreting the concept of dignity in Marxism is of positive significance for building a better life.

Whose Dignity?How to Enjoy?——An Interpretation of a Concept Based on the Context of Ancient Roma

Dignity and Human Rights are recognized as two principles that coordinate with each other.However,it is an invention of modern people to set dignity as the basis of human rights from a genealogical point of view.In the classical context,dignity was represented as a political value,honoring excellence in public service.As a reward and return for political services,dignity holders were entitled to be recognized by the state and treated with appropriate courtesy and respect.There are two ways to get dignity,"bestowed in advance"and"awarded afterwards."The former was bestowed by a noble bloodline,while the latter was a reward for eminent military achievements or outstanding performance in normal state governance.In any case,dignity is defined in a differential pattern.It is quite different from the value of Equality for All in dignity,which is emphasized in modern society.In ancient Rome,as a tribute to moral excellence,dignity also required the taming and control ofphysical desire,so the value of dignity did not honor the natural rights of each human being,but rather the high rank and strong obligation of the excellent.

On the Criminal Responsibility of Buying Abducted Women or Children: The Human Dignity Perspective

Buying and selling abducted women or children are symmetrical crimes, but the “the same punishment for the same crime” is not applied. The focus of the criminal punishment for buying abducted women or children is not about increasing the statutory sentence, but strengthening judicial and law enforcement, to increase the prosecution rate and impose combined punishment for several crimes including the buying of abducted women or children and other subsequent crimes, so as to demonstrate the inevitability of criminal punishment. Human dignity is the core legal interest violated by the crime of buying abducted women or children. The specific legal interest is that humans are not for sale, which should be valued and protected independently in criminal law. This crime is a type of behavioral offense rather than a crime of circumstances. Under normal circumstances,neither the consent of the victim nor the goodwill of the purchaser excludes conviction of the crime. Compared with the crime of abducting and trafficking women or children, buying abducted women or children is not necessarily a serious crime, and the basic statutory punishment of less than three years is reasonable. However, it is possible to appropriately raise the sentence to less than five years in legislation.Where subsequent behaviors do not constitute a crime, they can be used as aggravating circumstances for the crime, and an aggravated statutory sentence can be configured to connect with the statutory punishments for the crime of abducting and trafficking women or children.

Dignity:the Overlap of the Universal Declaration of Human Rights and Traditional Chinese Culture

Human dignity is the fundamental concept of the Universal Declaration of Human Rights and serves as the theoretical backbone for the international human rights system. Chinese culture has an excellent tradition of treasuring the dignity and value of people. The provisions on dignity in the Declaration can find their historical origins in traditional Chinese culture. The dignity of people has a supreme status and value in traditional Chinese culture. Chinese "etiquette" culture has a long tradition of respecting the dignity of people.Achieving benevolence through etiquette is the basic way to protect human dignity. Etiquette in ancient China was constrained by inequality and historical limitations, but it also had the elements of respecting or honoring others, and had the practical function of respecting, maintaining and achieving human dignity. The effective implementation of etiquette requires the fulfillment of people’s basic needs. Progressing from xiao kang(moderate prosperity) to da tong(great harmony) is the process of approaching the human rights standards of human dignity and equal rights that all nations and all peoples should strive to achieve.

Growing Old with Dignity: Care for the Growing Elderly Population

Gong Shihai, a 73-year-old peasant, had never dreamed that he was married for the first time in his life at atownship senior citizens home, 40 kilo- meters southeast of Wuhan, capital of central China＇s Hubei Province.

Different Cultures Show Same Respect for Human Dignity

Luo Haocai, president of China Society for Human Rights Studies, delivered a speech at the opening ceremony of the 4th Beijing Forum on Human Rights on Sept. 21, 2011. The full text of his speech follows：

The Protection of the Right to Dignity in the Connection and Interaction between the Constitution and Civil Law

In the report of 19;National Congress of the Communist Party of China,General Secretary Xi Jinping said that China seeks to"accelerate development of the crime prevention and control system,combat and punish in accordance with law all illegal and criminal activities such as pornography,gambling,drug abuse,gang violence,kidnapping,and fraud,and protect people’s personal rights,property rights,and right

Dignity in Adversity

IS there an audience for a Mauritanian director promoting a movie about Mall in China？ It depends on the director and the film French speakers, film students and film lovers packed the China Film Archive auditorium to watch Abderrahmane Sissako＇s famous film Timbuktu with the director himself.

The Value and Realization of Human Dignity

I. Introduction Human dignity manifests itself as respect for the humanity of all in- dividuals. Currently, China is in the historical period of transforming from ＂national prosperity＂ to ＂putting people first.＂ Respecting and protecting hu- man dignity marks its beginning and serves as its objective. Analysis of the value of human dignity and investiga- tion into realistic approaches to protect human dignity will be of practical and theoretical significance to the further advancement of the human rights cause in China.

Discussion on Human Dignity and Human Rights Protection from the Perspective of Peacekeeping

From an academic point of view, human dignity is the source of human rights, and has a profound academic his-tory. Since the end of World War II, the issue of human rights has received great attention from the international community. So, human right theories, for which human dignity is the basic consideration, have developed continuously. In this era of advocating rights, human dignity and human rights protection are universal values and concepts, which were emphasized once again after World War II.

The Alzheimer’s Dementia Patients’ Observed Illness Course and Experience in Ghana and Care Lessons to Be Learnt: A Mental Health Professional’s Perspective

Alzheimer’s disease (AD) and associated dementia patient numbers continue to increase globally with associated economic costs to healthcare systems. Of note is the increase in numbers in lower and middle-income countries (LMICs) including Sub-Saharan African (SSA) countries, which already face challenges with their health budgets from communicable and non-communicable diseases. Ghana, an SSA country, faces the problem of healthcare budgetary difficulties and the additional impact of AD as a consequence of increasing population strata of old aged persons (OAPs) due to the demographic transition effect. This article uses examples of known patients’ illness courses to give a perspective on the lived experience of patients with dementia (PWD) in Ghana, living amongst a populace with a culture of stigmatization of PWD, and a relatively fragile public mental health system (PMHS) for those with mental illness, including AD. The lived experience of AD patients is characterised by stigmatisation, discrimination, non-inclusiveness, diminished dignity and human rights abuses in the face of their mental disability, and eventually death. This article is an advocacy article giving voice to the voiceless and all persons suffering from AD and other dementias in Ghana, whilst pleading for a call to action from healthcare professionals and responsible state agencies.

Viewing Chinese modernization and Its Requirements for Human Rights Protection from the Perspective of Human Development

Modernization,as a specific stage in the historical development of human society,possesses a multi-layered composite structure,with each layer playing both a promoting and inhibiting role in human development and dignity simultaneously.Chinese modernization is a strategic choice made based on lessons learned from various experiences of modernization processes in other countries,reflecting judgments on the benefits and choices on the values of human development and dignity in modernization.It values the promotion of the free and well-rounded development of all individuals as its standard,demanding the full realization of the positive effects of modernization on human development and the overcoming of its negative effects.Human rights,aiming to promote the free and well-rounded development of every person as the ultimate value goal,are not only an intrinsic structural element of the modernization stage but also a social normative tool that restrains the direction of modernization development,aligning closely with the values pursued by Chinese modernization.Chinese modernization poses dual requirements for human rights protection:on the one hand,it demands the affirmation and promotion of the positive effects of modernization on human development and dignity through human rights standards,and on the other hand,it requires the prevention and mitigation of the negative effects of modernization on human development and dignity through human rights standards.There exists a certain tension between these two dimensions,necessitating an appropriate balance and thereby presenting corresponding requirements for China’s approach to human rights protection.

Toward a Confucian Notion of Human Dignity

This essay discusses the possibility of conceptualizing a Confucian notion of human dignity.Previous discussions on this topic have been either historical or reconstructive,the former discussing mainly how Confucianism considers dignity and the latter exploring the possibility of conceptualizing a Confucian human dignity as an alternative to Kant’s Menschenwiirde.This essay focuses on mainly the latter effort.Specifically,I critically evaluate professor Ni Peimin’s celebrated attempt at reconstructing Confucian dignity in the context of Kant^Menschenwiirde,arguing that Ni9s work offers us novel and original insights on human dignity but fails to be coherent in several senses.On the other hand,Kant^Menschenwiirde may well lack motivation in particular circumstances,and gives no credit to moral efforts.Building upon this criticism,I further Ni’s discussion of the“four hearts”and propose a revised version of Confucian dignity.