What is Respect?
In Byung-Chul Han's essay No Respect, found in the book In The Swarm, he argues that in the age of digital communication, respect is increasingly absent. But what does respect really mean in this context? As a noun, respect refers to a deep admiration for someone or something, based on their abilities, qualities, or achievements. It also involves due regard for the feelings, wishes, or rights of others. As a verb, respect means to admire deeply or show consideration for someone’s feelings, wishes, or rights.
Han interprets the term respect as literally meaning “to look back,” suggesting that respectful interactions require refraining from intrusive or curious stares, and maintaining a "pathos of distance." Sociologically, this "social distancing" can be seen as a reflection of how individuals are positioned within society. Respect often arises in interactions with strangers, where a form of subtle socialisation occurs—a process through which boundaries and personal space are upheld. I would like to reframe respect as a form of care, particularly in the context of self-preservation. In my view, respect in the social world operates through safeguarding oneself by maintaining a respectful distance from others, thus ensuring personal safety and emotional well-being.
Respect serves as the foundation for the public, or civil, sphere. Han makes an insightful point when he states, “Among other things, civil society requires respectfully looking away from what is private. Taking distance is what constitutes the public sphere” (p. 1). He argues that in the digital age, this distance is dissolving as digital communications progressively erase the boundaries that once defined the public and private spheres. From a sociological perspective, Erving Goffman’s theory of social dramaturgy distinguishes between the front stage (public) and back stage (private) of individuals’ lives, where they navigate between these two realms. However, when an individual creates an online profile, these boundaries blur and the public and private spheres merge. This fusion, in my view, can result in a digital identity that misrepresents the “real” self, obscured by the anonymity digital communication often provides.
Han also states, “Respect is often felt for role models or superiors, yet mutual respect is possible based on symmetrical recognition” (p. 5). Here, Han argues that power dynamics inherently create asymmetries in digital communications. He distinguishes between two types of respect: one that is hierarchical, given to role models or superiors, and another that is mutual, based on equality and reciprocal recognition. While traditional forms of respect stem from power imbalances, mutual respect thrives when both parties view each other as equals.
This distinction between types of respect is especially significant in the context of digital communication. Han argues that power in digital interactions is often asymmetric, as digital platforms themselves are designed to create and reinforce hierarchies—through influencers, content creators, and algorithms that prioritise certain voices over others. These power imbalances hinder the possibility of mutual recognition, creating environments where respect is skewed and one-sided. In digital spaces, individuals may feel respect for those with greater influence or status, but true, mutual respect based on equality becomes increasingly difficult to achieve.