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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.

We often speak of the dignity owed to a person. And dignity is a word that regularly appears in political speeches. Charters are promulgated in its name, and appeals to it are made when people all over the world struggle to achieve their rights. But what exactly is dignity? When one person physically assaults another, we feel the wrong demands immediate condemnation and legal sanction. Whereas when one person humiliates or thoughtlessly makes use of another, we recognize the wrong and hope for a remedy, but the social response is less clear. The injury itself may be hard to quantify. Given our concern with human dignity, it is odd that it has received comparatively little scrutiny. Here, George Kateb asks what human dignity is and why it matters for the claim to rights. He proposes that dignity is an "existential" value that pertains to the identity of a person as a human being. To injure or even to try to efface someone's dignity is to treat that person as not human or less than human--as a thing or instrument or subhuman creature. Kateb does not limit the notion of dignity to individuals but extends it to the human species. The dignity of the human species rests on our uniqueness among all other species

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.

"When Gene Sperling was in charge of coordinating the shaping and execution of the US government's economic policy in the Obama White House, he found himself surprised and dismayed when serious people in Washington worried out loud to him that the Obama focus on health care was a distraction because it was "not focused on the economy." How, he asked, was millions of Americans' fear that they were a single pink slip or a loved one's serious illness away from financial ruin somehow not considered an economic issue? To him, it was just one more example of a more profound truth he witnessed in his many years in our national economic debate: that when it comes to America's economic policy, there is too little focus on what the end goal should be. Too often, he found that our economic debate confused ends and means; that we measured economic success by metrics like GDP instead of whether the economy was succeeding in lifting up the sense of meaning, purpose, fulfillment, and security of people. Too often, he found debates framed by old divisions or pro-market ideology that increasingly failed to capture whether economic policy was fostering exploitation, economic insecurity, and disillusionment that were too often invisible within our current framework. Now more than ever, at a moment when the very capacity of modern capitalism to avoid accelerating inequality, a hollowed-out middle class, and structural poverty is being questioned, we need to step back and reflect on our ultimate goals. Economic Dignity is Sperling's effort to do just that - to frame our thinking about the way forward in a time of wrenching economic change. His argument combines moral and intellectual seriousness with actual high-level policy experience. Economic dignity, Sperling maintains, can be seen as resting on three pillars. The first: the capacity to care for family without economic deprivation denying people the capacity to experience its greatest joys - the birth of one's children, the companionship of a loving partner, the love of family and friends, the fulfillment that comes from providing. The second: the right to the pursuit of potential and purpose, including the right to first and second chances - the right to a life of active striving. The third: economic participation with respect and without domination and humiliation. All three pillars are rooted in the highest and most noble values of the American project."

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 status 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.