View source for Honour

{{Short description|Concept of worthiness and respectability}}
{{Other uses}}
{{Use British English|date=April 2020}}{{Use dmy dates|date=April 2020}}
[[File:Hamilton-burr-duel.jpg|thumb|[[Alexander Hamilton]] defends his honour by [[Burr–Hamilton duel|accepting Aaron Burr's challenge]] (1804). Illustration after painting "Ein Ehrenhandel" by Joseph Munsch (Austrian, 1832–1896) <ref>{{Cite book |last=Internationale Kunstausstellung (Munich |first=Germany) |url=http://archive.org/details/illustrierterkat00inte |title=Illustrierter Katalog der internationalen Kunstausstellung im königl. Glaspalaste in München |last2=Münchener Künstler-Genossenschaft |first2=organizer |last3=Verein Bildender Künstler Münchens "Secession" |first3=organizer |date=1883 |others=Getty Research Institute}}</ref>]]
[[File:Germaine Tillion, Geneviève de Gaulle-Anthonioz, Pierre Brossolette et Jean Zay rentrent au Panthéon 15.jpg|thumb|[[French Resistance]] members [[Germaine Tillion]], [[Geneviève de Gaulle-Anthonioz]] and [[Pierre Brossolette]] and politician [[Jean Zay]] entering the [[Panthéon]] in Paris with national honours, 2015]]
'''Honour''' ([[Commonwealth English]]) or '''honor''' ([[American English]]; [[American and British English spelling differences#-our, -or|see spelling differences]]) is a quality of a person that is of both social teaching and personal [[ethos]], that manifests itself as a [[code of conduct]], and has various elements such as [[Courage|valour]], [[chivalry]], [[honesty]], and [[compassion]]. It is an abstract concept entailing a perceived quality of worthiness and respectability that affects both the social standing and the [[self-evaluation motives|self-evaluation]] of an individual or of institutions such as a family, school, regiment, or nation. Accordingly, individuals (or institutions) are assigned worth and stature based on the harmony of their actions with a specific [[code of conduct|code of honour]], and with the moral code of the society at large.

[[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. 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 often not so much a function of moral or ethical excellence, as it is a consequence of power. Finally, with respect to sexuality, ''honour'' has traditionally been associated with (or identical to) "chastity" or "virginity", or in case of married men and women, "fidelity".

== Social context ==
[[File:Wall of Honour, Royal Military College of Canada.jpg|thumb|right|Wall of Honour, [[Royal Military College of Canada]]]]

Honour as a code of behaviour 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".<ref name=Visser>
{{cite news | first = Jim | last = Doris | title =  A conversation with Margaret Visser: diagnosing that feeling of helplessness - Canada |via=LookSmart | date = 2003-01-05 | url = http://findarticles.com/p/articles/mi_m0MKY/is_1_27/ai_111696819/ | archive-url=https://web.archive.org/web/20040907010548/http://findarticles.com/p/articles/mi_m0MKY/is_1_27/ai_111696819/ | archive-date=2004-09-07 | work = [[Catholic New Times]] | access-date = 2011-03-10}}</ref> A '''code of honour''' differs from a legal code, also socially defined and concerned with justice, in that honour remains implicit rather than explicit and objectified.

One can distinguish honour from [[dignity]], which Wordsworth assessed as measured against an individual's conscience<ref>{{citation|quote=...dignity abides with him alone / Who, in the silent hour of inward thought, / Can still suspect, and still revere himself....|author-link=William Wordsworth|first=William|last=Wordsworth|year=1795|title=Left upon a Seat in a Yew-tree, which stands near the lake of Esthwaite, on a desolate part of the shore, commanding a beautiful prospect|url=https://www.bartleby.com/lit-hub/the-complete-poetical-works-4/left-upon-a-seat-in-a-yew-tree-which-stands-near-the-lake-of-esthwaite-on-a-desolate-part-of-the-shore-commanding-a-beautiful-prospect/ |via=bartleby }}</ref> rather than against the judgement of a community. The sociological concept of [[Face (sociological concept)|face]] is related to honour.<ref>{{Cite journal |last=Ho |first=David Yau-fai |date=January 1976 |title=On the Concept of Face |url=https://www.journals.uchicago.edu/doi/10.1086/226145 |journal=American Journal of Sociology |volume=81 |issue=4 |pages=867–884 |doi=10.1086/226145 |issn=0002-9602 |via=The University of Chicago Press Journals|url-access=subscription }}</ref>

In the early medieval period, a lord's or lady's [[Honour (land)|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."<ref>{{cite book|title=A Dictionary of Medieval Terms and Phrases|first=Christopher|last=Corédon|year=2004|publisher=D.S. Brewer|location=Cambridge|isbn=978-1-84384-023-7}}</ref> 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.<ref>{{Cite book |last=Proctor |first=Tammy M. |title=On My Honour: Guides and Scouts in Interwar Britain |journal=Transactions of the American Philosophical Society |publisher=American Philosophical Society |year=2002 |isbn=978-0-87169-922-0 |volume=92 |issue=2 |location=Philadelphia |doi=10.2307/4144911 |issn=0065-9746 |jstor=4144911}}</ref>

The concept of honour appears to have declined in importance in the modern [[Western world|West]]; [[conscience]] has replaced it<ref name=TheWarriorsHonour>{{cite book|last= Ignatieff|first= Michael|title= The Warrior's Honour: Ethnic War and the Modern Conscience|year= 1997|publisher= Henry Holt and Co.|location= New York, New York}}</ref> in the individual context, and the rule of law (with the rights and duties defined therein) has taken over in a social context. Popular [[stereotype]]s would have it surviving more definitively in more tradition-bound cultures (e.g. [[Pashtuns|Pashtun]], [[Southern Italy|Southern Italian]], [[Polish people|Polish]], [[Persian people|Persian]], [[Turkey|Turkish]], [[Arab]], [[Iberian peninsula|Iberian]], "[[Old South]]" or [[Dixie]]) in a perception akin to [[Orientalism]]. Pre-modern societies may tend to "honour" more than do contemporary industrial societies.<ref name=TheWarriorsHonour/> Saint [[Anselm of Canterbury]] ({{circa|1033–1109}}) in ''[[Cur Deus Homo]]'' extended the concept of honour from his own feudal society to postulate God's honour.<ref>{{cite book
| last                  = Lindberg
| first                 = Carter 
| title                 = A Brief History of Christianity
| url                   = https://books.google.com/books?id=NlFbJXGWSTIC
| access-date           = 2012-12-30
| series                = Blackwell Brief Histories of Religion
| year                  = 2009
| publisher             = John Wiley & Sons
| isbn                  = 978-1-4051-4887-0
| pages                 = 79–80
| quote                 = Anselm's understanding of sin posits that sin is an objective deprivation of the honour that belongs to God. The decisive concept of the honour of God reflects Anselm's feudal social world. To deprive a person of his or her honour was a fundamental crime against the social order. Furthermore, such an offence is proportionately magnified according to the status of the person in the hierarchical order [...] 
}}</ref>

An emphasis on the importance of honour exists in such traditional institutions as the [[military]] (serving officers may conduct a [[Court of Honor|court of honour]]) and in organisations with a military ethos, such as [[Scouting]] organisations (which also feature "Courts of Honour"<ref>{{cite book
|last1= Baden-Powell
|first1= Robert
|author-link1= Robert Baden-Powell, 1st Baron Baden-Powell
|title= Scouting For Boys: A Handbook for Instruction in Good Citizenship Through Woodcraft
|url= https://books.google.com/books?id=PmnaAAAAMAAJ
|publisher= Scout Association
|date= 1991 
|access-date= 2015-03-06
|quote= The Court of Honour is an important part of the Patrol System. It is a standing committee which settles the affairs of the troop.
|page=27
|isbn= 978-0-85165-247-4
}}</ref>).

Honour in the case of sexuality frequently relates, historically, to [[fidelity]]: preservation of "honour" equates primarily to maintenance of the [[virginity]] of singles and to the exclusive [[monogamy]] of the remainder of the population. Further conceptions of this type of honour vary widely between cultures; some cultures regard [[honour killing]]s of (mostly female) members of one's own family as justified if the individuals have "defiled the family's honour" by marrying against the family's wishes, usually for reasons such as refusing to enter an arranged marriage, having sex outside marriage, dressing in ways which are deemed inappropriate, or engaging in homosexual relations or even by becoming the victims of [[rape]]. [[Human rights]] observers generally see these honour killings as a way of men using the culture of honour to control female sexuality.<ref>{{cite news | title = Honour killings of girls and women | date = 1999-08-31 | publisher = [[Amnesty International]] | url = https://www.amnesty.org/en/library/info/ASA33/018/1999/en | work = Amnesty International library | access-date = 2013-12-03}}</ref> In [[India]] in the 2010s, there were honour killings of men from lower [[caste]]s.<ref>{{cite news |title=India Dalit man hacked to death in 'honour killing' |url=https://www.bbc.com/news/world-asia-india-35800449 |work=BBC News |date=14 March 2016}}</ref>

[[Skinner (profession)|Skinners]], [[executioner]]s, [[Gravedigger|grave-diggers]], [[shepherds]], [[Barber surgeon|barber-surgeons]], [[miller]]s, [[Weaving#Medieval Europe|linen-weavers]], sow-gelders, [[Manual scavenging|latrine-cleaners]], [[Bailiff#Low Countries and German-speaking lands|bailiffs]] and their families were among the "dishonourable people" (''unehrliche Leute'') in early modern German society.<ref>{{cite book|first=Kathy|last=Stuart|title=Defiled Trades and Social Outcasts – Honor and Ritual Pollution in Early Modern Germany|publisher=Cambridge University Press| url = https://catdir.loc.gov/catdir/samples/cam032/98053585.pdf | year=2000}}</ref>

== Cultural difference from law ==
{{more citations needed|section|date=August 2021}}
Various sociologists and anthropologists have contrasted cultures of honour with cultures of law. A culture of law has a body of laws which all members of society must obey, with punishments for transgressors. This requires a society with the structures required to enact and enforce laws. A culture of law incorporates a [[social contract]]: members of society give up some aspects of their freedom to defend themselves and to retaliate for injuries, on the understanding that society will apprehend and punish transgressors.<ref>{{cite wikisource |title=Leviathan |chapter=The Second Part |wslink=Leviathan |last=Hobbes |first=Thomas |author-link=Thomas Hobbes |date=1651 |location=London}}</ref>

An alternative to government enforcement of laws is community or individual enforcement of social norms.<ref>{{Cite journal |last=Ostrom |first=Elinor |date=2000 |title=Collective Action and the Evolution of Social Norms |url=https://pubs.aeaweb.org/doi/10.1257/jep.14.3.137 |journal=Journal of Economic Perspectives |volume=14 |issue=3 |pages=137–158 |doi=10.1257/jep.14.3.137 |issn=0895-3309 |jstor=2646923|hdl=10535/5683 |hdl-access=free |url-access=subscription }}</ref>

One way that honour functions is through [[reputation]].<ref>{{Cite book |last=Ferry |first=Mathieu |chapter-url=https://link.springer.com/10.1007/978-3-030-97417-6_20-2 |title=Global Handbook of Inequality |date=2024 |publisher=Springer International Publishing |isbn=978-3-030-97417-6 |editor-last=Jodhka |editor-first=Surinder S. |location=Cham |pages=1–21 |chapter=Social Honour: From Status Groups to Status Beliefs and Recognition Gaps |doi=10.1007/978-3-030-97417-6_20-2 |editor-last2=Rehbein |editor-first2=Boike}}</ref><ref>{{Cite book |last=Devi |first=Rama |chapter-url=https://link.springer.com/10.1007/978-981-96-0832-4_3 |title=Caste and Emancipatory Quest |publisher=Springer Nature Singapore |isbn=978-981-96-0831-7 |location=Singapore |publication-date=22 March 2025 |pages=79–108 |chapter=Between Shame and Honour: Marriage, Love, Caste, and Gender |doi=10.1007/978-981-96-0832-4_3}}</ref> In a system where there is no court that will authorise the use of force to guarantee the execution of contracts, an honourable reputation is very valuable to promote [[Trust (emotion)|trust]] among transaction partners. To dishonour an agreement could be economically ruinous, because future potential transaction partners might stop trusting the party not to lie, steal their money or goods, not repay debts, mistreat the children they marry off, have children with other people, abandon their children, or fail to provide aid when needed. A dishonourable person might be shunned by the community as a way to punish bad behaviour and create an incentive for others to maintain their honour.

If one's honour is questioned, it can thus be important to disprove any false accusations or [[slander]]. In some cultures, the practice of [[dueling]] arose as a means to settle such disputes firmly, though by physical dominance in force or skill rather than by objective consideration of evidence and facts.<ref>{{Cite journal |last=Pitt-Rivers |first=Julian |date=1997 |title=Honour |url=https://www.thebritishacademy.ac.uk/documents/2455/94p229.pdf |journal=Proceedings of the British Academy |volume=94 |pages=229–251}}</ref>

Honour can also imply [[duty]] to perform certain actions, such as providing for and disciplining one's children, serving in the military during war, contributing to local collective projects like building infrastructure, or exacting [[revenge]] in retaliation for acts one is directly harmed by.

===Family honour===
The concept of personal honour can be extended to [[family honour]], which strengthens the incentives to follow social norms in two ways. First, the consequences of dishonourable actions (such as suicide or attempted robbery that results in death) outlive the perpetrator, and negatively affect family members they presumably care about. Second, when one member of the family misbehaves, other members of the family are in the position to and are incentivised to strongly enforce the community norms.

In strong honour cultures, those who do not conform may be forced or pressured into conformance and transgressors punished physically or psychologically. The use of violence may be collective in its character, where many relatives act together.<ref name=":0">{{Cite news|url=http://www.hedersfortryck.se/hedersfortryck/vad-ar-hedersrelaterat-vald-och-fortryck/kollektivistiska-strukturer/|title=Kollektivistiska strukturer|work=County administrative board of [[Östergötland]] ([[Länsstyrelsen]] Östergötland)|access-date=2017-11-15|language=sv-SE|archive-date=15 November 2017|archive-url=https://web.archive.org/web/20171115143539/http://www.hedersfortryck.se/hedersfortryck/vad-ar-hedersrelaterat-vald-och-fortryck/kollektivistiska-strukturer/}}</ref> An extreme form of punishment is [[honour killing]]. Dueling and vengeance at a family level can result in a sustained [[feud]].

Honour-based cultures are also known as honour-shame cultures and are contrasted with guilt cultures on the [[guilt-shame-fear spectrum of cultures]].

{{Conservatism sidebar}}

Cultures of honour are often conservative, encoding pre-modern traditional [[family values]] and duties. In some cases these values clash with those of post-[[sexual revolution]] and [[egalitarian]] societies. Cultures of law sometimes consider practices in honour cultures to be unethical or a violation of the legal concept of [[human right]]s; for example, they may outlaw [[vigilante]] or individual justice-taking.<ref name=":0" /><ref>{{multiref2
|1={{Cite news|first=Mark|last=Cooney|year=2015|url=https://www.oxfordbibliographies.com/display/document/obo-9780195396607/obo-9780195396607-0160.xml|title=Honor Cultures and Violence – Criminology – Oxford Bibliographies – obo|access-date=2017-11-15}}
|2={{Cite news|url=https://www.svt.se/nyheter/lokalt/gavleborg/polisens-utredare-utbildades-i-om-hederskulturer|title=Polisens utredare utbildades om hederskulturer|last=Nyheter|first=SVT|work=SVT Nyheter|access-date=2017-11-15|language=sv}}
|3={{Cite news|url=https://edition.cnn.com/2017/04/25/middleeast/jordan-lebanon-marriage-rape-law/index.html|title=Laws that let rapists marry victims must be abolished, Mideast activists say|first=Tamara |last=Qiblawi|publisher=CNN|access-date=2017-11-15}}
|4={{cite journal |last1=Lin |first1=Ying |last2=Caluori |first2=Nava |last3=Öztürk |first3=Engin Bağış |last4=Gelfand |first4=Michele J. |title=From virility to virtue: the psychology of apology in honor cultures |journal=[[Proceedings of the National Academy of Sciences of the United States of America|Proceedings of the National Academy of Sciences]] |date=2022 |volume=119 |issue=41 |article-number=e2210324119 |doi=10.1073/pnas.2210324119 |doi-access=free|pmid=36191220 |pmc=9564922 |bibcode=2022PNAS..11910324L }}
}}</ref>

==Examples==

Thinkers ranging from [[Plato]] to [[Charles de Secondat, Baron de Montesquieu|Montesquieu]] have remarked upon the mindset needed for a culture of honour.

Historians have examined the [[Culture of honor (Southern United States)|culture of honour in the American South]].<ref>{{multiref2
|1={{cite book|first=Bertram|last=Wyatt-Brown|title=Southern honor: Ethics and behavior in the Old South|publisher=Oxford University Press|year=2007}}
|2={{cite book|first=Kenneth S.|last=Greenberg|title=Honor & Slavery: Lies, Duels, Noses, Masks, Dressing as a Woman, Gifts, Strangers, Humanitarianism, Death, Slave Rebellions, the Proslavery Argument, Baseball, Hunting, and Gambling in the Old South|publisher=Princeton University Press|year=1996}}
}}</ref> Social scientists have looked at specialised subcultures such as South Asian Muslims in Britain.<ref>{{cite journal|author-link=Pnina Werbner|first=Pnina|last=Werbner|title=Honor, shame and the politics of sexual embodiment among South Asian Muslims in Britain and beyond: An analysis of debates in the public sphere|journal=International Social Science Review|volume=6|number=1|year=2005|pages=25–47}}</ref> Others have compared multiple modern nations.<ref>{{cite journal|first=Klaus|last=Helkama|display-authors=etal|title=Honor as a value in Finland, Estonia, Italy, Russia, and Switzerland|journal=Group Processes & Intergroup Relations|volume=16|number=3|year=2013|pages=279–297|doi=10.1177/1368430212463452 }}</ref>

From the viewpoint of anthropologists, cultures of honour typically appear among [[nomad]]ic peoples and among herdsmen who carry their most valuable [[property]] with them and risk having it stolen, without having recourse to law enforcement or to [[government]]. Due to the lack of strong institutions, cultivating a reputation for swift and disproportionate [[revenge]] increases the safety of one's person and property against aggressive actors.<ref>{{Cite journal|title = The Evolutionary Basis of Honor Cultures|journal = Psychological Science|date = 2015-11-25|issn = 0956-7976|pmid = 26607976|pages = 12–24|doi = 10.1177/0956797615602860|first1 = Andrzej|last1 = Nowak|first2 = Michele J.|last2 = Gelfand|author2-link=Michele J. Gelfand| first3 = Wojciech|last3 = Borkowski|first4 = Dov|last4 = Cohen|first5 = Ivan|last5 = Hernandez|volume=27|issue = 1|s2cid = 18564200|doi-access = free}}</ref>

According to Richard Nisbett, cultures of honour will often arise when three conditions exist:<ref name=coh>{{cite book|first=Richard|last=Nisbett|title=Culture of Honor|year=1996|publisher=Avalon |isbn=978-0-8133-1992-6}}</ref>

# a scarcity of resources
# situations in which the benefit of theft and crime outweighs the risks
# a lack of sufficient law-enforcement (such as in geographically remote regions)

Historically, cultures of honour exist where [[pastoralism|the herding of animals]] dominates an economy. In this situation, the geography is usually extensive, since the soil cannot support intensive sustained farming and thus large populations; the benefit of stealing animals from other herds is high, since animals are 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 [[ghetto|inner-city slums]]. The three conditions exist here as well: lack of resources (poverty); crime and theft have high rewards, compared to the very limited alternatives; and law enforcement is generally lax or corrupt.<ref name=coh/>

Once a culture of honour exists in a society, its members find it difficult to make the transition to a culture of law, which requires that people become willing to back down and refuse to immediately retaliate. From the viewpoint of the culture of honour, the perceived humiliation of such an action makes personal restraint extremely difficult, as it reflects weakness and appeasement.

One paper suggests that present-day Canadian hockey players born in communities that historically lay outside the reach of the [[Royal Canadian Mounted Police]] (Mounties) seem to inherit a violent code of honour that drives their sporting behaviour.<ref>{{Cite news|url=https://www.nytimes.com/2015/10/11/opinion/sunday/canadas-history-of-violence.html|title=Canada's History of Violence|last=Restrepo|first=Pascual|date=2015-10-09|newspaper=The New York Times|issn=0362-4331|access-date=2016-05-22}}</ref>

==War of 1812==
Historian Norman Risjord emphasised the importance of honour as a cause of the [[War of 1812]], which the United States launched against Britain despite Britain's much more powerful naval and military strength.<ref>{{cite journal | last1 = Risjord | first1 = Norman K. | year = 1961| title = 1812: Conservatives, War Hawks and the Nation's Honor | journal = William and Mary Quarterly | volume = 1961 | issue = 2| pages = 196–210 | jstor=1918543| doi = 10.2307/1918543 }}</ref> Americans of every political stripe saw the need to uphold national honour, and to reject the treatment of the United States by Britain as a third class nonentity. Americans talked incessantly about the need for force in response.<ref>{{cite journal | last1 = Ivie | first1 = Robert L. | year = 1982 | title = The metaphor of force in prowar discourse: The case of 1812 | journal = Quarterly Journal of Speech | volume = 68 | issue = 3| pages = 240–253 | doi=10.1080/00335638209383610}}</ref> This quest for honour was a major cause of the war in the sense that most Americans who were not involved in mercantile interests or threatened by Indian attack strongly endorsed the preservation of national honour.<ref>{{cite book|editor-first=Bradford|editor-last=Perkins|title=The causes of the War of 1812: National honor or national interest?|publisher=Holt, Rinehart, and Wilson|year=1962|lccn=62-18809}}</ref> [[Chesapeake–Leopard affair|The humiliating attack]] by HMS ''Leopard'' against USS ''Chesapeake'' in June 1807 was a decisive event.<ref>{{cite book|first=Spencer|last=Tucker|title=Injured Honor: The Chesapeake-Leopard Affair, June 22, 1807|publisher=Naval Institute Press|year=1996}}</ref>  Historians documented the importance of honour in shaping public opinion in a number of states, including Massachusetts,<ref>{{cite journal | last1 = Barlow | first1 = William | last2 = Powell | first2 = David O. | year = 1978 | title = Congressman Ezekiel Bacon of Massachusetts and the Coming of the War of 1812 | journal = Historical Journal of Massachusetts | volume = 6 | issue = 2| page = 28 }}</ref> Ohio,<ref>{{cite journal | last1 = Barlow | first1 = William R. | year = 1963 | title = Ohio's Congressmen and the War of 1812 | journal = Ohio History | volume = 72 | pages = 175–94 }}</ref> Pennsylvania,<ref>{{multiref2
|1={{cite book|first=Victor|last=Sapio|title=Pennsylvania and the War of 1812|publisher=University Press of Kentucky|year=2015}}
|2={{cite journal|first=Martin|last=Kaufman|title=War Sentiment in Western Pennsylvania: 1812|journal=Pennsylvania History|year=1964|pages=436–448}}
}}</ref> and Tennessee,<ref>{{cite journal | last1 = Walker | first1 = William A. | year = 1961 | title = Martial Sons: Tennessee Enthusiasm for the War of 1812 | journal = Tennessee Historical Quarterly | volume = 20 | issue = 1| page = 20 }}</ref> as well as the territory of Michigan.<ref>{{cite journal | last1 = Barlow | first1 = William | year = 1969 | title = The Coming of the War of 1812 in Michigan Territory | journal = Michigan History | volume = 53 | pages = 91–107 }}</ref> Americans widely celebrated the conclusion of the war as successful, especially after the spectacular defeat of the main British invasion army at New Orleans<ref name="Valaik">{{cite book |author1=J David Valaik |editor1-last=Carroll |editor1-first=John Martin |editor2-last=Baxter |editor2-first=Colin F. |title=The American Military Tradition: From Colonial Times to the Present |date=2007 |publisher=Rowman & Littlefield |isbn=978-0-7425-4428-4 |page=54 |url=https://books.google.com/books?id=UMuKtxqRH8wC&dq=In+an+outpouring+of+nationalism+,+the+country+celebrated+the+conclusion+of+the+War+of+1812+as+a+victory+,+highlighted+by+Andrew+Jackson%27s+magnificent+stand+before+New+Orleans+(&pg=PA54 |access-date=26 July 2022 |language=en |quote=All in all, they fought one of the world's leading powers to a draw, which was formalized in the Treaty of Ghent (1814). In an outpouring of nationalism, the country celebrated the conclusion of the War of 1812 as a victory, highlighted by Andrew Jackson's magnificent stand before New Orleans (1815) and a number of spectacular naval triumphs.}}</ref> restored the American sense of honour. 
:National honor, the reputation of republican government, and the continuing supremacy of the Republican party had seemed to be at stake... National honor had [now] been satisfied,{{clarify|text="|reason=where does this quote begin?|date=August 2023}} says historian Lance Banning, "Americans celebrated the end of the struggle with a brilliant burst of national pride."<ref>{{cite book|author=Lance Banning|title=The Jeffersonian Persuasion: Evolution of a Party Ideology|url=https://books.google.com/books?id=YL-HcJj1MO0C&pg=PA295|year=1980|publisher=Cornell UP|page=295|isbn=978-0-8014-9200-6}}</ref>

The British showed respect for American honour. "Some of the strongest praise for America and swiftest recognition of what the young republic had achieved for American honor, prestige, and power came from within British naval circles."<ref>{{cite book|first1=Pietro S.|last1=Nivola|first2=Peter J.|last2=Kastor|title=What So Proudly We Hailed: Essays on the Contemporary Meaning of the War of 1812|url=https://books.google.com/books?id=DPTwToNNWx8C&pg=PA58|year=2012|publisher=Brookings Institution Press|pages=58–59|isbn=978-0-8157-2415-5}}</ref> Britain refrained from interfering with American maritime interests and ceased with the [[impressment]] of American citizens following the war.

=== Predisposition in the United States of America ===

A 2016 study suggests that honour culture increases the risk of war. The study found that international conflicts under U.S. presidents who were raised in the South of the country "are shown to be twice as likely to involve uses of force, last on average twice as long, and are three times more likely to end in victory for the United States than disputes under non-Southern presidents. Other characteristics of Southern presidencies do not seem able to account for this pattern of results."<ref>{{multiref2
|1={{Cite journal|last1=Dafoe|first1=Allan|last2=Caughey|first2=Devin|date=2016-04-01|title=Honor and War|journal=World Politics|volume=68|issue=2|pages=341–381|doi=10.1017/S0043887115000416|issn=1086-3338|doi-access=free}}
|2={{Cite web|title=It takes a southerner to start (and win) a war|website=The Boston Globe|url=https://www.bostonglobe.com/ideas/2016/04/14/takes-southerner-start-and-win-war/pb910eYNU1FQozqmwmDnRO/story.html|access-date=2021-03-22|language=en-US}}
|3={{Cite journal|last1=Dafoe|first1=Allan|last2=Renshon|first2=Jonathan|last3=Huth|first3=Paul|date=2014-05-11|title=Reputation and Status as Motives for War|journal=Annual Review of Political Science|language=en|volume=17|issue=1|pages=371–393|doi=10.1146/annurev-polisci-071112-213421|issn=1094-2939|doi-access=free}}
}}</ref>

== See also ==
{{Commons category|Honour}}
{{Wikiquote}}
{{Wiktionary|honor|honour|dishonor|dishonour}}
* {{annotated link|[[Bushido]]}}
* {{annotated link|[[Chivalry]]}}
* {{annotated link|[[Code duello]]}}
* {{annotated link|[[Culture of honor (Southern United States)]]}}
* {{annotated link|[[Dignitas (Roman concept)]]}}
* {{annotated link|[[Ethos]]}}
* {{annotated link|[[Feud]]}}
* {{annotated link|[[Honorary degree]]}}
* {{annotated link|[[Honor killing]]}}
* {{annotated link|[[Honour system]]}}
* {{annotated link|[[Izzat (Honor)]]}}
* [[Kanun (Albania)|Kanun]] – Albanian traditional customary law, with honour as one of its pillars
* {{annotated link|[[Krvna osveta]]}}
* {{annotated link|[[Moka exchange]]}}
* {{annotated link|[[Omertà]]}}
* {{annotated link|[[Order (distinction)]]}}
* {{annotated link|[[Pashtunwali]]}}
* {{annotated link|[[Potlatch]]}}
* {{annotated link|[[Sportsmanship]]}}
* {{annotated link|[[The Lost Honour of Katharina Blum]]}}
* {{annotated link|[[Youxia]]}}

== References ==

'''Notes'''
{{Reflist}}

'''Bibliography'''
{{EB1911 poster|Honour}}
*Bowman, James. ''Honor: A History''. Encounter Books, 2006. {{ISBN|978-1-59403-142-7}}. Cf. excerpts from writings of [http://www.jamesbowman.net/honor.asp James Bowman on Honor] {{Webarchive|url=https://web.archive.org/web/20071213162524/http://www.jamesbowman.net/honor.asp |date=13 December 2007 }}. 
* Cossen, William S. "Blood, honor, reform, and God: anti-dueling associations and moral reform in the Old South." ''American Nineteenth Century History'' 19.1 (2018): 23–45.
*d'Iribarne, Philippe. ''The Logic of Honor: National Traditions and Corporate Management''. Welcome Rain Publishers, 2003. {{ISBN|978-1-56649-182-2}}.
*[[Marc Hauser|Hauser, Marc]]. ''[[Moral Minds|Moral Minds: How nature designed our universal sense of right and wrong]]''. New York: [[Ecco Press]], 2006. {{ISBN|978-0-06-078070-8}}.
*Hein, David. "America's Honor: Lost and Regained." ''Modern Age'' 63, no. 4 (Fall 2021): 17–25.
*Hein, David. "Rethinking Honor". ''Journal of Thought'' 17.1 (Spring 1982): 3–6.
*Hein, David. "[http://www.washingtontimes.com/news/2008/jul/03/learning-responsibility-and-honor/ Learning Responsibility and Honor]". ''[[Washington Times]]'', 3 July 2008. 
* Hein, David. "[https://www.scribd.com/doc/158913482/Christianity-and-Honor Christianity and Honor]." ''The Living Church'', 18 August 2013, pp.&nbsp;8–10. 
*[[Charles de Secondat, baron de Montesquieu|Montesquieu]]. ''[[The Spirit of the Laws]]''. 2 vols.[https://books.google.com/books?id=bXkFAAAAQAAJ Online]
*[[Richard E. Nisbett|Nisbett, Richard E.]], and [[Dov Cohen]]. ''Culture of Honor: The Psychology of Violence in the South''. Westview, 1996. {{ISBN|978-0-8133-1993-3}}.
*[[Steven Pinker|Pinker, Steven]]. ''[[The Blank Slate|The Blank Slate: The Modern Denial of Human Nature]]''. New York: [[Penguin Putnam]], 2002. {{ISBN|978-0-670-03151-1}}.
* Wyatt-Brown, Bertram. ''Southern Honor: Ethics and Behavior in the Old South'' (1982), Antebellum United States

{{Virtues}}
{{Social philosophy}}
{{Authority control}}

[[Category:Honour| ]]
[[Category:Social concepts]]
[[Category:Social status]]
[[Category:Virtue]]
[[Category:Warrior code]]