![]() Information in social and cultural context has similar implications. ![]() Helen Nissenbaum’s analysis of privacy by reference to norms of the appropriateness specific behaviours and the distribution of certain The idea that some forms of respecting privacy reflect what Robert Post (citing Erving Goffman and Jeffrey Reiman) called “civility norms” of deference and demeanour similar illuminate why privacy duties and privacy duties of self-care make sense. To respect oneself may require taking into account the way in which one’s personality and life enterprises could be affected by decisions to dispense with foundational goods that are damaged when one decides to flaunt, expose, and share, rather than to reserve, conceal and keep. The argument that privacy is a right whose normative basis is respect for persons opens the door to the further argument that privacy is also potentially a d uty. ![]() They tied it to the preservation of unique They linked it also to repose, self-expression, creativity, reflection. Since the 1970’s when they first began to analyze privacy in earnest, philosophers have linked the experience of privacy with dignity, autonomy, civility and intimacy. The value of privacy is not just the opportunity for optional privacy states, but the experience of privacy and the habits of respect for privacy it constitutes. The tendency and the willingness to throw away privacy are troubling. Informational privacy meets deep needs, whose satisfaction cannot be left to pure, unregulated choice. ![]() Privacy should be thought of as a partly inalienable, foundational good. With recent US federal data-protection statutes in mind, along with the climate of indifference to privacy suggested by self-revelatory patterns of online conduct and high-tech personal archiving, this Chapter argues that liberals need to think about privacy in a new way. ![]()
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