Relying on Kant's moral philosophy，There are two modes of value theory and non -value theory for understanding of dignity。The traditional understanding mode of value theory believes，Dignity root Planted by people as a freedom of the existence of the existence of being born with an absolute value or inherent value，constitutes the basis of the law of morality; the opponent pointed out，Moral Law does not need to be based on any value.，Respect for others is the unconditional command of the law of morality，People are constrained by the law of morality as a free rational existence of a person，So naturally have dignity。These two explanations can be found in Kant's texts.，But if you temporarily put the differences between the two explanations about "value" to one side，It is not difficult to see，They all give full affirmation of the meaning of dignity theory。Further,，The interpretation of dignity has essentially touched the two core issues of Kant philosophy and even the entire metaphysical school: one is the meaning of freedom，The second is the border of rational。Further trace on the basis of this，The former guides the problem with the problem，The latter leads the problem of other sexes and his opposite sex。

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When we talk about freedom，What are we talking about? According to Heidegger，The existence of people as "here" first means that in the world，This aspect means that people are always in the relationship with the world，On the other hand, it means that people are always in the bet365 live casino games relationship with other existences，The basic state of this existence is "common"。The core essence of the common is freedom，Because only when people are free to exist in the world, they exist as their own ourselves，At the same time, it can also allow the existence in the world to meet and face as themselves; only the premise of freedom，The true existence of "here" is only possible。If not，This encounter with other existences may only be the face of the secular identity，such as farmers、Scholar、Workers。From another perspective，It is ensuring the meaning of freedom，Because freedom means a pure open state，It is possible to make the possibility of all relationships; if all the relationship is cut off，Pulling this from the world，So freedom will also lose its soil。In this way，Talking about the freedom of an isolated existener in the basis of fundamental paradoxes，Because it not only kills the possibility of all relationships，At the same time, I also put on shackles for freedom，As a result, it lost the foundation of this body theory，As a result, it is reduced to a nihilistic concept -the freedom of loneliness is a thorough imagination tragedy for the existence of the relationship。

further questioning under the premise of freedom above: when we talk about dignity，What are we talking about? First of all, it must be clear: freedom without relationship is free。Correspondingly，Dignity of no relationship is also not the dignity，It must be considered in the relationship between the true and true relationship as freedom。In the sense of true existence，Dignity means that the existence can open to the world with his own self and understand himself，On the other hand, we can bet365 Play online games accept others in the same way as their own existence in the world and connect with them; and this existence that allows others to serve as themselves is to respect others as irreplaceable、The existence of non -instrumentality，At the same time, it is also the dignity that respects the purpose of others。Further,，Dignity means the significance of existence as the existence of the existence as himself without any identity (or the inherent value in the Kant sense)，It is a symbiotic relationship with freedom; giving up dignity means giving up freedom，Existor abandoned his own own，Instead of becoming an alternative instrumental existence。But different from freedom，Even in the fact that it exists in non -origin，"Dignity" can still be established to a certain extent，However, the dignity at this time often depends on some special identity of the existener，If the dignity of farmers、Scholars' dignity、The dignity of workers。The dignity of the identity depends on the superiority of the identity，What needs attention is，The core of this "superiority" lies in the "different" between identity rather than "advantages and disadvantages";，This difference is relative，So the dignity attached to the identity cannot obtain its absolute meaning and value，Therefore, it is a replaceable dignity。In the final analysis，Only people as their own dignity are irreplaceable: it is both free dignity，It is also an open to the world and other existences，3137_3161。

　　Others: Facial Caprica 

Among the basic patterns of the common，Our bet365 live casino games relationship with others is largely based on similarity，This is clearly reflected in the value connotation of the "giving-freedom" bet365 live casino games of dignity。Dignity is very symmetrically given to the existence of the open world (here) and the existence (others) who are in the world (others)，We can even think，The dignity of others is the existence in a certain sense.。This seemingly reasonable symmetrical interpretation is actually hidden in a danger，Because it ignores two aspects of limitations: one is the limitations of the existener，or further is the limitations of the rational ability of the existence; the second is the limitations of rationality itself。And these two types are limited in extreme cases that will inevitably lead to loss of dignity。For the former，If the existence ignores or does not have the ability of the rational existence of the freedom to be free，can only or only choose to see the instrumental value of yourself and others，So he will not be able to recognize his own dignity，It will not even give the other party in the relationship of the same "Jean-freedom" dignity。As far as the latter，Even if the existence's rational ability is not doubt，Even if the existence's rational ability is not doubt。From another perspective，People are rational existence，but not only a rational existence。We must notice，There are unspecified contents in the area where rational light cannot see，And there is the field of all others。

The domain of the other reminds us: The encounter with others is not just the similarity of similarity，At the same time, it is also a test of his opposite sex。His opposite sex means that others always maintain the part that I cannot be completely grasped by my knowledge，and my "unsure" is precisely the basis for others as its own unable to be replaced，At the same time, it is also the basis for its absolute dignity。In fact，His opposite sex is not just belonging to others，bet365 best casino games Our grasp of ourselves cannot be so，or，As the subject of knowledge, we already include others。The cannot be triggered by the other people to evoke our absolute sense of respect to the other，It also gives dignity with unbalanced sacredness。At the same time，Others must face us in one way，This method makes him submitted to him that he can not damage others when he is with us，This constitutes the original intention of Levinas' proposal and demonstrating the concept of "Visage"。We are open to others in the mood of "let-freedom"，Others take our face with our face，This surface is handed over to watch，But it is just a viewing in the field of view -it gives itself that it can be grasped by the existence or the subject of the subject，At the same time, it also announced the part that cannot be revealed behind the face that given the face。That is to say，Face ensures that the possibility of us with others，At the same time, it ensures that his opposite sex cannot be watched.。It is like an curtain that runs across the rational boundary，Gentle and firmly reminds and defend the dignity of others。

　　arrogance: The dignity of dignity 

The greatest threat to dignity comes from arrogance，Because arrogance first means disdain to others，Then it will cause ignoring the border，so as to give birth to violence to others。This kind of violence can point to a force of force，But it fundamentally means that the subject has been scratched into its own vision without reservation，and in this way, the invasion of the others -because the other exposed in the way of an imagination of a subject, under its 睥睨 and review，Thoroughly becomes the object that the subject is completely grasped without retaining his bet365 live casino games own dignity;。Not only that，The violation of the other is also the subject's violation of itself，Because the subject also ignores the others they contain，And this ignoring means that the subject has turned its entire possibility into reality -no new content will be revealed anymore，There will be no more than the value that can be grasped by itself。In this sense，The violation of the subject is the negation of the possibility and transcendence of themselves，Therefore, the end of the subject and the annihilation of its dignity。

，The objects performed by this violence will not be more than our similar or any other rational existence，Instead, it will spread to all the existences of nature，Guide a radical human centerism。The discussion about the other and the face here also revealed the defects of Kant's theory of dignity in a certain sense: from the simplicity and freedom of the dimension, Dignity，or is not enough to show the dignity of the existence of the existence that is not restricted by the law of morality (rather than being given by the premise of freedom by rational existence)。In contrast，More popular about animal rights in recent years、Discussion on Animal Dignity and other issues can obtain the corresponding basis and explanation from the perspective of others。So，The introduction of other problems with other sexes to a large extent expanded the discussion space for dignity issues。

Be wary of arrogance，Because arrogance is a violence to others，It is also a violence for itself，Damage to freedom。The relationship between arrogance and dignity is the relationship between self and others in a certain sense; ignoring the other person will paralyze the bet365 live casino games respect of his opposite sex，Then lead to ignoring dignity，Even hurting dignity fundamentally。

　(Author Unit: Institute of Philosophy of the Chinese Academy of Social Sciences)