amour propre

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amour propre

Self-worth. If you're too critical of Sophie, I worry that you'll damage her amour propre.
References in periodicals archive ?
In the concluding section, the book brings out the limitations inherent in Rousseau's view of amour-propre.
In sum, the book creatively brings together the themes of amour-propre and recognition and sheds also a systematic philosophical light on the nature and import of our concern for our fellows' consideration.
According to Rousseau, the taming of amour-propre requires lonely individualism and independence.
61) "Here is the point when amour de soi changes into amour-propre.
His book ends with a critique of Rousseau's attempt to construct "an understanding of the good life" upon "nonteleological" foundations, suggesting that Rousseau is dangerously mistaken in teaching us that amour-propre is unnatural, for that teaching undermines "longing and aspiration" (pp.
On the basis of this and other, similar passages, amour de soi is often taken to be wholly good, and amour-propre wholly bad.
Amour-propre is both protean and potent, a combination that makes it the most consequential force in the souls of social men and women.
Should we look upon amour-propre as an unavoidable evil?
For all its evils, amour-propre is a necessary condition for many good things, things which give life much of its pleasure, most of its meaning and virtually all of its nobility.
We might also note that the historic period which Rousseau considers "the happiest and most durable epoch," "the best for man," was an era in which amour-propre was present.
Romantic and familial love are not the only goods which depend upon amour-propre.
Besides providing a psychological basis for the exercise of virtue, amour-propre also helps to cultivate pity.
Amour-propre also has moral uses in people who lack Emile's integrity and naturalness.
Cooper's careful explication of the relation between amour-propre and amour de soi, as well as that between the beneficial and harmful forms of amour-propre, might too quickly eliminate the possibility that exactly the same form of amour-propre has beneficial and harmful effects.
Cooper's conclusions regarding Rousseau's pessimism at last suggest the possibility that amour-propre, as the desire for recognition, is in fact less predominantly detrimental than he finds in Rousseau's claims.