Honour

Honour see spelling differences is the view of a bond between an individual and a society as a rank of a grown-up that is both of social teaching and of personal ethos, that manifests itself as a code of conduct, and has various elements such(a) as valour, chivalry, honesty, and compassion. this is the an summary concept entailing a perceived vintage of worthiness and respectability that affects both the social standing and the self-evaluation of an individual or companies such(a) 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 particular code of honour, and the moral program of the society at large.

Samuel Johnson, in his A Dictionary of the English Language 1755, defined honour as having several senses, the number one of which was "nobility of soul, magnanimity, and a scorn of meanness". This sort of honour derives from the perceived virtuous cover and personal integrity of the grownup endowed with it. On the other hand, 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 correct to precedence". This sort of honour is often non so much a function of moral or ethical excellence, as it is for a consequence of power. Finally, with respect to sexuality, honour has traditionally been associated with or identical to "chastity" or "virginity", or in effect of married men and women, "fidelity". Some realize argued that honour should be seen more as a rhetoric, or set of possible actions, than as a code.

Cultural difference from law

Various sociologists and anthropologists construct 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 so-called to enact and enforce laws. A culture of law incorporates a social contract: members of society supply up some aspects of their freedom to defend themselves and retaliate for injuries, on the understanding that society will apprehend and punish transgressors.

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

One way that honour functions is as a major factor of reputation. In a system where there is no court that will authorise the usage of force tothe implementation of contracts, an honourable reputation is very valuable to promote trust among transaction partners. To dishonour an agreement could be economically ruinous, because all future potential transaction partners might stop trusting the party non 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 dispense 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 keeps 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 has arisen as a means to decide such disputes firmly, though by physical command in force or skill rather than by objective consideration of evidence and facts.

Honour can also imply duty to performactions, 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.

The concept of personal honour can be extended to family honour, which strengthens the incentives to undertake 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 ingredient 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 ownership of violence may be collective in its character, where many relatives act together. The nearly extreme form of punishment is honour killing. Dueling and vengeance at a family level can calculation in a sustained feud.

Honour-based cultures are also invited 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. add to this the prohibition against vigilante or individual justice-taking, cultures of law sometimes consider practices in honour cultures to be unethical or a violation of the legal concept of human rights.