
honor bound
[Middle English, from Old French, from Latin.]
honorer hon'or·er n.SYNONYMS honor, homage, reverence, veneration, deference. These nouns denote admiration, respect, or esteem accorded to another as a right or as due. Honor is the most general term: The hero tried to be worthy of the honor in which he was held. Homage is often in the form of a ceremonial tribute that conveys allegiance: "There is no country in which so absolute a homage is paid to wealth" (Ralph Waldo Emerson). Reverence is a feeling of deep respect and devotion: "Kill reverence and you've killed the hero in man" (Ayn Rand). Veneration is both the feeling and the reverential expression of respect, love, and awe: Her veneration for her mentor never wavered. Deference is courteous, respectful regard for another that often implies yielding to him or her: The funeral was arranged with deference to the family of the deceased.
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noun
verb
Idioms beginning with honor:
honor bound
In addition to the idiom beginning with honor, also see do the honors; in honor of; on one's honor; word of honor.
Definition: integrity
Antonyms: blemish, disgrace, dishonor, ill repute, stigma
n
Definition: praise, award
Antonyms: censure, condemnation, contempt, reproach
n
Definition: respect
Antonyms: contempt, debasement, degradation, denunciation, derision, disgrace, dishonor, disrespect, humiliation
v
Definition: recognize, treat with respect
Antonyms: betray, denounce, disgrace, dishonor, disrespect, reproach, shame
Honor was an ethical system whose prescriptions varied according to one's place in the social hierarchy. Rank, gender, age, and a host of other personal qualities determined what types of behavior were honorable, and what degree of respect and deference one could expect from others. Tension existed, however, between how honor was defined in the abstract and how people used honor. Jurists and moralists in early modern Europe conceived of honor as part of a rigid structure of values and conduct, an almost tangible possession that one could gain or lose. In practice honor was more fluid and served as a rhetoric flexible enough for individuals to adapt to their own purposes. For example, the laws of the state and the morals of the church labeled prostitutes in sixteenth-century Rome as dishonorable, but court records show that prostitutes used the language of honor to make claims for respect from their clients, patrons, and neighbors.
The Roles of Honor
Despite its equivocal meanings, honor was a crucial aspect of culture and conduct at every level of society. Notions of honor varied by region, gender, status, and time, but these differences were all variations on a theme that maintained remarkable similarity as it stretched across Europe, reached back into the Middle Ages, and persisted in some form into the nineteenth century. Everywhere honor depended on one's reputation for proper behavior, as judged by one's peers and neighbors, so personal honor was always vulnerable to gossip and slander that could redefine one's estimation in the eyes of others. While honor was meant to be a moral code, in reality its concerns had as much to do with preventing, masking, or redressing humiliation than with encouraging virtue.
Individual communities used honor to define membership and to enforce the responsibilities of members. For example, if a young woman defied custom and married an old man, disappointed young men might defend the honor of their village by staging raucous and even violent protests, called charivaris in France and "rough music" in England. Artisan guilds acted against guild members who threatened their corporate honor through dishonest business practices. In Venice, groups of young men engaged in bouts of ritual combat over the city's bridges to assert the honor of one neighborhood against another. Honor also demarcated castes in society, as in Germany where executioners were considered dishonorable and were not allowed to intermarry with other, honorable groups.
One aspect of honor that remained constant throughout early modern Europe was its strong connection to patriarchy, sex, and gender. Honor codes universally prescribed appropriate sexual behavior for both women and men. Women needed to be chaste in order to be honorable, and "whore" was usually the most damning affront one could level against a woman. Men were held responsible for the sexual conduct of women under their protection, including their wives, daughters, and sisters. This left male honor dangerously vulnerable to the actions of women. If a man failed to control "his" women, he invited neighbors to brand him a cuckold. Because male honor and female chastity were so thoroughly intertwined, men might take violent revenge against anyone who threatened, in word or deed, the sexual honor of "their" women—if they did not direct their violence against the women themselves. While honor's sexual component is associated most closely with the underdeveloped Mediterranean basin, historians have found similar patterns in vanguards of modernity like Holland and in regions as far removed from the Mediterranean as Muscovy. Even for women, however, sexuality was never the sole determinant of personal honor. In England, for example, a woman's honor rested partly on her skills as a housewife and mother.
Honor also embraced social hierarchy. Nobles enjoyed a more honorable standing than commoners, and they reinforced their claims to honor through the ceremony of the duel. Dueling arose first in Italy as part of the Renaissance's developments in courtesy and manners, and then spread throughout Europe. Dueling became the accepted means of redressing an affront, thereby distancing noblemen from brawling commoners. Dueling manuals did not recognize the right of plebeian men to duel, but nevertheless popular duels did exist. Sailors in Amsterdam and peasants in Castile invested their knife fights with rituals similar to elite dueling practices, and their contests even arose from similar causes, such as precedence, lying, and women, even if non-nobles sometimes preferred terms like "honesty" and "reputation" instead of "honor" when describing their claims to respect and good treatment. Throughout the early modern period, as elite customs and manners continued to draw away from the behavior of the nonelite, the honor of the nobility became increasingly distant from that of their inferiors. Vendettas, brawls, and charivaris gave way to politeness and civility as components of honor for gentlemen, especially in the eighteenth century. Even aristocratic duels became less violent. As the elite became less tolerant of violence, the duelist's aim became the demonstration of his courage rather than the destruction of his opponent.
Throughout the early modern period, honor had its critics. No matter how courteous the etiquette of dueling became, in the eyes of the civil and religious authorities assault and murder remained crimes and sins. Moralists declared that true honor resided in Christian virtue and in the conscience, not in the estimation of one's peers. Just as often, however, honor fit hand in glove with other values and historical trends. By attacking debauched clerics who preyed on good Christian women, and by expelling prostitutes from Christian communities, Protestant reformers appealed to honor to win popularity in sixteenth-century German cities. Honor helped foster the scientific revolution by allowing gentlemen to trust the word of peers who conducted experiments hundreds of miles away. Honor helped shape diplomacy and warfare, for example preventing seventeenth-century Spanish statesmen from reining in Madrid's imperial overreach because they could not bear to abandon obligations they had made to defend Catholicism and preserve the Habsburg inheritance. Honor even played a role in the revolution that brought the early modern period to a close, as illicit pornographic writings circulated in Old Regime France that undermined respect for Louis XVI, depicting him as an impotent cuckold. Honor did not pass away during the French Revolution, however. Well into the nineteenth century statesmen, capitalists, and journalists adapted honor to suit their new social circumstances.
Bibliography
Cohen, Elizabeth S. "Honor and Gender in the Streets of Early Modern Rome." Journal of Interdisciplinary History 22 (1992): 597–625.
Farr, James R. Hands of Honor: Artisans and Their World in Dijon, 1550–1650. Ithaca, N.Y., and London, 1988.
Kollmann, Nancy Shields. By Honor Bound: State and Society in Early Modern Russia. Ithaca, N.Y., and London, 1999.
Muir, Edward. Mad Blood Stirring: Vendetta & Factions in Friuli during the Renaissance. Baltimore and London, 1993.
Shoemaker, Robert B. "The Taming of the Duel: Masculinity, Honour and Ritual Violence in London, 1660–1800." The Historical Journal 45, no. 3 (2002): 525–545.
—SCOTT TAYLOR
As a verb, to accept a bill of exchange, or to pay a note, check, or accepted bill, at maturity. To pay or to accept and pay, or, where a credit so engages, to purchase or discount a draft complying with the terms of the draft.
As a noun, in old English law, a seigniory of several manors held under one baron or lord paramount. Also those dignities or privileges, degrees of nobility, knighthood, and other titles that flow from the crown.
In the United States, the customary title of courtesy given to judges, and occasionally to some other officers, as, "his honor," "your honor," "honorable."
It was an honor to be chosen to lead the band in the parade.
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Quotes:
"There is no question what the roll of honor in America is. The roll of honor consists of the names of men who have squared their conduct by ideals of duty."
- Woodrow T. Wilson
"The nation's honor is dearer than the nation's comfort; yes, than the nation's life itself."
- Woodrow T. Wilson
"A fisherman may measure his catch by the size, but when is a man big enough to keep?"
- Source Unknown
"It is better to deserve honors and not have them than to have them and not deserve them."
- Mark Twain
"It is the dissimilarities and inequalities among men which give rise to the notion of honor; as such differences become less, it grows feeble; and when they disappear, it will vanish too."
- Alexis De Tocqueville
"Better not be at all than not be noble."
- Lord Alfred Tennyson
See more famous quotes about Honor
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Honour or honor (see spelling differences; from the Latin word honos, honoris) is an abstract concept entailing a perceived quality of worthiness and respectability that affects both the social standing and the self-evaluation of an individual or corporate body such as a family, school, regiment or nation. Accordingly, individuals (or corporate bodies) are assigned worth and stature based on the harmony of their actions with a specific code of honour, and the moral code of the society at large.
Honour is adherence to what is right. To some people it is also standing by or for someone.[citation needed]
Honour can be viewed in the light of Psychological nativism as being as real to the human condition as love, and likewise deriving from the formative personal bonds that establish one's personal dignity and character. From the point of moral relativism, honour is perceived as arising from universal concerns for material circumstance and status, rather than fundamental differences in principle between those who hold different honour codes.
Dr Samuel Johnson, in his A Dictionary of the English Language (1755), defined honour as having several senses, the first of which was "nobility of soul, magnanimity, and a scorn of meanness." This sort of honour derives from the perceived virtuous conduct and personal integrity of the person 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 right to precedence." This sort of honour is not so much a function of moral or ethical excellence, as it is a consequence of power. Finally, with respect to women, honour has traditionally been associated with (or identical to) "chastity" or "virginity", or in case of a married woman, "fidelity".
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This section may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (September 2007) |
Honour is a primal code of behaviour that defines the duties of an individual within a social group. Margaret Visser observes that in an honour-based society "a person is what he or she is in the eyes of other people." [1] A code of honour differs from a legal code, also socially defined and concerned with justice, in that honour is implicit rather than explicit and objectified. Honour can also be distinguished from dignity, which is measured against an individual's conscience,[2] rather than against the judgement of a community.
Traditionally, in Western society, honour figured largely as a primitive guiding principle. A man's honour, that of his wife, his family or his beloved, formed an all-important issue: the archetypal "man of honour" remained ever alert for any insult, actual or suspected: for either would impugn his honour.[citation needed] In the early medieval period, a lord's or lady's honour was the group of manors or lands he or she held. "The word was first used indicating an estate which gave its holder dignity and status."[3] For a person to say "on my honour" was not just an affirmation of his or her integrity and rank, but the veracity behind that phrase meant he or she was willing to offer up estates as pledge and guarantee.
The concept of honour appears to have declined in importance in the modern West. It has been replaced by conscience or faith in the individual context, and by the rule of law and the rights and duties defined therein in a social context. Popular stereotypes would have it surviving more definitively in cultures that are more tradition-bound (e.g. Southern Italian, Polish, Persian, Turkish, Arab, Iberian, "Old South" or Dixie). Feudal or other agrarian societies, which focus upon land use and land ownership, may tend to "honour" more than do contemporary industrial societies. An emphasis on the importance of honour exists in such institutions as the military (officers may conduct a court of honour) and in organisations with a military ethos, such as Scouting organisations.
Honour in the case of females is frequently related, historically, to sexuality: preservation of "honour" equated primarily to maintenance of virginity of unattached women and to the exclusive monogamy of the remainder. One can speculate that feminism has changed some linguistic usage in this respect. Conceptions of honour vary widely between cultures; in some cultures, honour killings of (mostly female) members of one's own family are considered justified if the individuals have "defiled the family's honour" by marrying against the family's wishes, or even by being the victims of rape. These honour killings are generally seen in the West as a way of men using the culture of honour to control female sexuality.[4]
Various sociologists and anthropologists have contrasted cultures of honour with cultures of law. In a culture of law there is a body of laws which must be obeyed by all, with punishments for transgressors. This requires a society with the structures required to enact and enforce laws. A culture of law incorporates an unwritten social contract: members of society agree to give up some aspects of their freedom to defend themselves and retaliate for injuries, on the understanding that transgressors will be apprehended and punished by society.
From the viewpoint of anthropologists, cultures of honour typically appear among nomadic peoples and herdsmen who carry their most valuable property with them and risk having it stolen, without having recourse to law enforcement or government. In this situation, inspiring fear forms a better strategy than promoting friendship; and cultivating a reputation for swift and disproportionate revenge increases the safety of one's person and property. Thinkers ranging from Montesquieu to Steven Pinker have remarked upon the mindset needed for a culture of honour.
Cultures of honour therefore appear among the Bedouin, and the Scottish and English herdsmen of the Border country, and many similar peoples, who have little allegiance to a national government; among cowboys, frontiersmen, and ranchers of the American West, where official law-enforcement often remained out of reach, as is famously depicted and celebrated in Westerns; among the plantation culture of the American South, and among aristocrats, who enjoy hereditary privileges that put them beyond the reach of codes of law. Cultures of honour also flourish in criminal underworlds and gangs, whose members carry large amounts of cash and contraband and cannot seek legal redress if it is stolen.
Cultures of honour will often arise when three conditions[5] exist: 1) a lack of resources; 2) where the benefit of theft and crime outweighs the risks; and 3) a lack of sufficient law enforcement (such as in geographically remote regions). Historically cultures of honour exist in places where the economy is dominated by herding animals. In this situation the geography is usually remote since the soil can not support extensive sustained farming and thus large populations; the benefit of stealing animals from other herds is high since it is the main form of wealth; and there is no central law enforcement or rule of law. However cultures of honour can also appear in places like modern inner city slums. The three conditions exist here as well: lack of resources (poverty); crime and theft have a high rewards compared to the alternatives (few); and law enforcement is generally lax or corrupt.[5]
Once a culture of honour exists, it is difficult for its members to make the transition to a culture of law; this requires that people become willing to back down and refuse to immediately retaliate, and from the viewpoint of the culture of honour, this tends to appear to be an unwise act reflecting weakness.
In contemporary international relations, the concept of "credibility" resembles that of honour, as when the credibility of a state or of an alliance appears to be at stake, and honour-bound politicians call for drastic measures.
Compare the concepts of integrity and face in stereotyped East Asian cultures, or of mana in Polynesian society.
The ancient Greek concepts of honour (timē) included not only the exaltation of the one receiving honour, but also the shaming of the one overcome by the act of hubris. This concept of honour is akin to a zero-sum game.
In ancient China during the Warring States period, honour in battle was one of the many forms of virtue practised by the nobility. In a battle, Duke Xiang of the Song state, instead of giving the enemy a surprise attack, he waited for the enemy to go across the river in order to be a real Ren (仁) gentleman. Mao Zedong once said about Duke Xiang's humanity in war: "We are not Duke Xiang of Song and have no use for his idiotic virtue and morality."
According to Bushido, the Code of the Warrior in feudal Japan, honour was always seen as a duty by Samurai. When one lost their honour or the situation made them lose it, the only way to save their dignity was by death. Seppuku (vulgarly called "harakiri", or "belly-cutting") was the most honourable death in that situation. The only way for a Samurai to die more honourably was to be killed in a battle by a sword.
For a similar concept with many connotations opposite to honour, see shame.
In many countries the term honour can refer to an award given by the state. Such honours include military medals, but more typically imply a civilian award, such as a British OBE, a knighthood or membership of the French Légion d'honneur.
See also, List of prizes, medals, and awards; and Chivalric order.
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Dansk (Danish)
n. - ære, hæder, honnør, ærbødighed
v. tr. - ære, hædre, udmærke, opfylde, honorere, acceptere, indfri
idioms:
Nederlands (Dutch)
eer, respect, onderscheiding, eerbewijs, voorrecht, honneurs bij bridgen en golf, (mv) bijzonder studieprogramma voor uitblinkers, eren, huldigen, in hoog aanzien houden, respecteren, zich houden aan, in de adelstand verheffen, honoreren, decoreren, bezoldigen, een cheque uitbetalen
Français (French)
n. - honneur, privilège, homme d'honneur, distinction, hommage, Honneur (titres)
v. tr. - honorer, faire l'honneur à qn de (faire) (littér), honorer (un chèque, un contrat), tenir (une promesse, un engagement), remplir (un accord)
idioms:
Deutsch (German)
n. - Ehre
v. - ehren, respektieren, honorieren
idioms:
Ελληνική (Greek)
n. - τιμή, υπόληψη, (πληθ.) τιμητικές διακρίσεις, τιμές, αριστείο, άριστα, πτυχίο ειδικότητας, ειδίκευση, τίτλος, τιμητική διάκριση
v. - τιμώ, εκτιμώ, υπολήπτομαι, (οικον.) εξοφλώ (εγκαίρως), πληρώνω
idioms:
Italiano (Italian)
onorare, onore, onorificenza, omaggio
idioms:
Português (Portuguese)
n. - honra (f), título (m) honorífico, virtude (f)
v. - honrar, aceitar (pagar)
idioms:
Русский (Russian)
честь, доброе имя, почет, почести, почитать, удостаивать, соблюдать (условия)
idioms:
Español (Spanish)
n. - honor, honra, condecoración, medalla
v. tr. - honrar, hacer honor a, respetar, reverenciar
idioms:
Svenska (Swedish)
n. - ära, heder, högaktning, värdighet, (pl.) honnörer (kortsp.)
v. - hedra, utmärka, lösa in (växel), anta
中文(简体)(Chinese (Simplified))
荣誉, 信用, 头衔, 尊敬, 给以荣誉
idioms:
中文(繁體)(Chinese (Traditional))
n. - 榮譽, 信用, 頭銜
v. tr. - 尊敬, 給以榮譽
idioms:
한국어 (Korean)
n. - 명예, 체면, 신의, 경의
v. tr. - 존경하다, 명예를 주다
idioms:
日本語 (Japanese)
n. - 尊敬する, 名誉を与える, 引き受ける, 支払う, 名誉, 光栄, 自尊心, 面目, 名誉章, 勲章, 優等, 尊敬, 敬意, 閣下
idioms:
العربيه (Arabic)
(الاسم) شرف, كرامه (فعل) أكرم, شرف
עברית (Hebrew)
n. - כבוד, עיטור כבוד, עמדה בכירה
v. tr. - עמד בדברו, חלק כבוד ל-, כיבד, העריך, קלפים חזקים, ציון גבוה, מחויב (לפי כללי הכבוד)
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