Counterintuitive and provocative, Why Honor Matters makes a convincing case for honor as a cornerstone of our modern society. The way Sommers sees it, honor fills a gap in modern Western ethical philosophy. We cede the role of punisher to the state in large part to prevent victim retaliation and vigilantism. Write down as many personal beliefs as you can. A timely book for liberals and conservatives alike. It impacted me a lot. The argument for replacing the current justice system with a community and honor based restorative justice approach is probably the strongest one here.
Our official justice system is such a travesty that experimenting with promising alternatives seems like a good idea. One advantage to honor-based systems is that they have a built-in motivator for people to behave virtuously. But given the systematic and structural biases that infect our current disciplinary practices, it would be difficult for restorative justice to fare any worse. Sommers gives several key examples of this. Tamler Sommers accomplishes all three tasks splendidly; in sparkling prose, sprinkled with everyday examples, he shows why now, as always, honor matters. By so doing, by suggesting that values can be open to essentially sociological reinterpretation, it follows that certain kinds of crime and criminals could eventually just be defined out of existence, a process that is already well under way.
To our absolute horror, he stood in front of the class and read our notes out loud. It is no coincidence that it is black and Latino youth who are the primary victims of mass incarceration, or that it is Latino and Middle Eastern immigrants who are most demonized by immigration opponents. If we allow honor to work its magic, while limiting its excesses, we can make actual rather than theoretical progress. It is altering how employers and employees interrelate. We have an attenuated sense of blameworthiness and so a large-scale refusal to take responsibility.
Properly channeled, honor encourages virtues like courage, integrity, and solidarity, and gives a sense of living for something larger than oneself. Sommers writes: Although honor cultures are more famous for their bloody feuds, the fact is that feuds are costly and people want to avoid them as long as they can maintain their honor and self-respect. Engaging and thought provoking Fans of the podcast Very bad wizards will here find a much stronger argumentation for the virtue of honour than what has been presented in the podcast. . But for philosopher Tamler Sommers, a sense of honor is essential to living moral lives. Traditionally, it was warriors who prided themselves on their honor; but as Sommers observes, a sense of honor is crucial to any elite group.
Or unrealistic expectations on my part. While the individual chapters are wide-ranging, once pieced together, they comprise a penetrating and focused argument about the price of modernity. But it was too late … I could tell my words had stung his heart. But this may make honor more worthwhile. Sommers is an associate professor of philosophy at the University of Houston. The honor Sommers describes is very much the product of honor cultures — it is defined by and enforced by these cultures, and the motive to become honorable is the external rewards of esteem and of material goods a greater portion of the spoils in battle, for instance. It evokes Hamilton and Burr and pistols at dawn, not visions of a well-organized society.
The extra time the author has to flesh out his arguments and to present them in a more coherent way makes this an extremely interesting read. The honor of the Mafia is different from the honor of hockey teams. This book is the right level of light enough to enjoy but in depth enough to be philosophically persuasive. If you've got to looking at the reviews, buy it. This is although emotions like these are key to why we consider something to be a criminal offense in the first place. It may sound radical or reactionary but Sommers is not proposing a black-and-white approach. As it turns out, violence within the context of honor culture is usually already constrained by the rules of the very honor norms which demanded violence in the first place.
Indeed, Sommers finds the decline of honor responsible for many social problems. Although clearly interesting, Why In this his third book the relatively young Texan associate professor of philosophy at the University of Huston, Tamler Sommers, defines the virtue of honor, describes the pros and cons of honor cultures and claims that honor is underrated in our modern world. Some of the literature over the past few decades about honor-shame has been critical of honor-shame cultures—pointing to honor killings and honor-based violence as so-called conclusive proof that our modern world should transcend cultures based on honor and shame. Properly channeled, honor encourages virtues like courage, integrity, and solidarity, and gives a sense of living for something larger than oneself. But in the context of honor, wherein individual members are responsible for acts and tendencies held by the group, and groups are thought of as singular entities, this argument fails on two fronts and puts Sommers in dangerous waters.
According to the author the Western world is virtually schizophrenic when it comes to honor. He was my friend, faithful and just to me: But Brutus says he was ambitious; And Brutus is an honourable man. Brunn was a big man, with white hair, wired-rim glasses and we rarely saw him without a button down shirt and tie. But this may make honor more worthwhile. Reliant only on Enlightenment liberalism, the United States has become the home of the cowardly, the shameless, the selfish, and the alienated.
But this is a rationalist fantasy with no basis in real human psychology. And yet we love Sonny. It will increase your sense of self-worth, credibility and moral direction. He makes a compelling case for a return to honor values— with constraints. It muddles our judgment and often leads to cruelty. Another symptom is isolation, hyperindividualism, lack of community, and our descent into a sort of Ayn Randian, contractarian abyss in which all of our intercourse is temporary and contingent on mutual gain, with no cooperation in the service of something bigger than ourselves.