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As long as the United States perpetuates the unequal statuses of males and females in the Constitution, dignity will mean different things to each. While males automatically have the dignity and worth of fully enfranchised citizens, females must accept a version of dignity based upon the manner in which they acquiesce to their legally inferior position. In suing the United States Soccer Foundation for equal pay, The United States Women's Soccer team brought the issue of status and dignity into the open in a very public way, enacting the dignity of those accorded full Constitutional rights.

When people begin to ignore human dignity, it will not be long before they begin to ignore human rights. —G. K. Chesterton, All Is Grist

Abstract
This paper argues that the concept of dignity should be understood as a concept that we use to describe an aggregate of values and qualities of a person or thing that deserves esteem and respect. The primary value that creates the right to have dignity is life. The degree of dignity a life form has depends on its place in the evolutionary scale. Human beings are the highest form of life so they possess the highest degree of dignity.

This special issue investigates the meaning of justice and dignity and how they have changed over time. What do we mean by human dignity? How do we understand and interpret that meaning? How has it evolved? Showcasing a selection of papers responding to this critical central question, the authors delve into issues such as the foundational roles of justice and dignity in practical philosophy and the idea that human dignity must be understood as the right to be recognized as a participant in the institutional practice of human and fundamental rights, analysing how this modern conception was incorporated into the practice of human rights after Auschwitz as a response to a crisis in the modern model of the practice of rights. Furthermore, the authors study examples of misinterpretation of the philosophical term and historical concept of human dignity in contemporary legal theory and practice alongside Kant's notion of human dignity, that is understood as a novel 'care of the self'. Self-violation of dignity and the exposure to violation by others - thoughtlessly or intentionally - gives way to an exploration of the language of anti-violence activists, university coordinators, and due process activists concerned with Title IX and campus sexual violence. Providing a comprehensive look at historic and contemporary meanings of human dignity, this edited collection is an appealing read for scholars interested in the intersection of dignity with philosophy, law, human rights, legal theory, social theory, and more.

Dignity, as equal high standing characterized by nonhumiliation and noninfantilization, is democracy's third core value. Along with liberty and equality, it is a necessary condition for collective self-governance. Dignity enables robust exercise of liberty and equality while resisting both neglectful libertarianism and paternalistic egalitarianism. The civic dignity required for democracy is specified through a taxonomy of incompletely and fully moralized forms of dignity. Distinctive features of different regimes of dignity are modeled by simple games and illustrated by historical case studies. Unlike traditional meritocracy and universal human dignity, a civic dignity regime is theoretically stable in a population of self-interested social agents. It is real-world stable because citizens are predictably well motivated to defend those threatened with indignity and because they have resources for effective collective action against threats to dignity. Meritocracy and civic dignity are not inherently liberal, but may persist within a liberal democracy committed to universal human dignity.

Human Dignity: Lodestar for Equality in South Africa provides an in-depth analysis of human dignity and its relationship to equality in South African law, using illustrations to compare the constitutional jurisprudence of South Africa, Germany and Canada.

The idea of dignity is pervasive in political discourse. It is central to human rights theory and practice, and it features regularly in conceptions of social justice as well as in the social movements they seek to understand or orient. However, dignity talk has been criticized for leading to problematic exclusion. Critics challenge it for undermining our recognition of the rights of non-human animals and of many human individuals (such as children, the elderly, and people with disabilities). I argue that, on a plausible articulation of it, the idea of dignity does not lead to these exclusions and that it in fact helps defend an appropriately inclusive moral and political treatment of all individuals. Difficult issues about equality and diversity indeed arise, but a dignitarian approach can provide good answers to them or at least help make them clearer and more tractable.

'Grabbing Dignity' explores how marginalised women perceive their dignity during a relocation process from an illegal settlement to subsidised housing in Santiago, Chile, in 2016.Through an ethnographic-based approach, the film experiments with different audiovisual language techniques, where observational cinema, semi-structured interviews and voice over are combined to build a reflective storytelling about a year-long fight for housing rights.This film points out that the fight for dignity is not driven by seeking material goods for improving their quality of life, but rather as finding a legitimate and embodied sense of place where the locals are accepted by the wider Chilean society, and by that acceptance also recognised as human beings. I portray that this fight is contrasted by how the relocation is carry out by the Chilean government where house and home are inaccurately taken as equals. With this in mind, the film enlarges the discussion about human dignity as not only an individual perception, but also as a community-based phenomenon. From this perspective, I suggest that a collective sense of place is paramount in achieving a better understanding of what human dignity might encompass.

Suzanne Killmister sets out an original approach to understanding dignity, not according to the dominant conception as an inherent feature of all human beings, but in terms of the norms to which we hold ourselves and others. She argues for a tripartite conception, comprised of personal dignity, social dignity, and status dignity.

Throughout his Adventures of Ideas, Whitehead defines the history of civilization as the progressive formation of the idea of human dignity, just like a "tiny glow announcing the dawn of a new life order"1. According to Patočka, the role of what he calls the "moderate supercivilization" consists in the creation of goods that can be universalized to all human beings. He insists particularly on two core values: scientific truth and human liberty. Both configure the "recognition of man by man as equal"2. Even if he does not talk explicitly about human dignity, Patočka refers to this notion as the central value of western civilization. Also, and from an historical perspective, Béjar thinks that the "greatest revolution of modernity is the affirmation of the individual as the deciding and unquestionable center of the collective organization"3. With these three preliminary references, it might be possible to think about the idea of human dignity. On one hand, this notion would be the mirror of a moral progress: social and political organizations would find their "raison d'être" in the respect of the value of human being. On the other hand, human dignity would match with a specific historical period (Modernity) and a particular civilization (the Western world). ; Programa Consolider "El tiempo de los derechos" (HURI-AGE)

In everything from philosophical ethics to legal argument to public activism, it has become commonplace to appeal to human dignity. Dignity refers to the fundamental moral worth or statu supposedly belonging to all persons equally. But this is relatively new. In this volume, leading scholars across a range of disciplines attempt to clarify the variegated and murky history of 'dignity,' and explain how it arrived it is current and historically unusual meaning