  Kantians—and liberals more generally—usually concentrate on the first dimension of the modern recognition order, i.e., on respect for the equal dignity of autonomous beings. Hegelian theories of recognition, by contrast, embrace a more encompassing view of recognition attempting to cover all spheres of recognition within modernity. Thus, in his classical text on the topic, “The Politics of Recognition,” Charles Taylor distinguishes three forms of recognition (Taylor 1992). Whereas a “politics of universalism” aims at the equal recognition of all persons in their common humanity, a “politics of difference”—as only one dimension of a politics of recognition (Blum 1998; Thompson 2006, 7–8)—emphasizes the uniqueness of specific (and especially cultural) features (Taylor 1992, 37) often associated with communitarianism. Finally, Taylor thematizes the recognition of concrete individuality in contexts of loving care that are of utmost importance to subjects (Taylor 1992, 37). It is these three dimensions of the modern recognition order—which reach back to Hegel’s treatment of the subject—that have been primarily analyzed in the discussion (Ikäheimo 2002). They have even been interpreted as genealogically distinct stages along which individual persons gain self-confidence, self-respect and self-esteem (Honneth 1992, ch. 5). However, some have argued that a much more fundamental form of “elementary” recognition (2.1) is underlying these modern spheres of respect (2.2), esteem (2.3) as well as love and friendship (2.4).