Good Manners

Overview Is civility dead? Americans ask this question every election season, but their concern is hardly limited to political campaigns. Doubts about civility regularly arise in just about every aspect of American public life. Rudeness runs rampant. Our news media is saturated with aggressive bluster and vitriol. Our digital platforms teem with expressions of disrespect and trolls. Reflecting these conditions, surveys show that a significant majority of Americans believe we are living in an age of unusual anger and discord. Everywhere we look, there seems to be conflict and hostility, with shared respect and consideration nowhere to be found. In a country that encourages thick skins and speaking one's mind, is civility even possible, let alone desirable? In How Civility Works, Keith J. Bybee explores the " crisis " in civility, looking closely at how civility intertwines with our long history of boorish behavior and the ongoing quest for pleasant company. Bybee argues that the very features that make civility ineffective and undesirable also point to civility's power and appeal. Can we all get along? If we live by the contradictions on which civility depends, then yes, we can, and yes, we should.

Commentators have suggested that Nella Larsen’s Passing rejects the view that there is some sort of black essence. I want to challenge this reading. Since Irene is the most vocal advocate of an essence in respect to which all blacks are homogeneous, much of the evidence for thinking that Passing is skeptical about such an essence amounts to evidence for not trusting Irene’s judgment in general, and for not trusting her judgment on this matter in particular. My arguments, then, will often involve explaining why Passing is not leading the reader to mistrust Irene’s judgment on this matter. Now, what exactly is meant by a black essence is, explicitly in this book, mysterious. Nevertheless, I hope to shed some light on how Passing understands the nature of this something, this je ne sais quoi, peculiar to blacks. My tentative interpretation is that this something is an intangible and indefinite manner of being that is neither a conscious choice nor an inborn fact of biology, but rather a given of culture. I take this, in effect, blackness manner to be, so Passing seems to indicate, a function of one’s belief that one is black in a milieu of pervasive anti-black prejudice. Passing, as I see it, thus has something to offer those of us today who struggle to adjudicate between a pull towards essentialism and a pull towards constructionism. What Passing emphasizes in this discussion is the possibility that, in addition to biological and societal influences, one’s mind state is a crucial ingredient to one’s racial identity.

We argue that Confucianism makes a fundamental contribution to understanding why civility is necessary for a morally decent workplace. We begin by reviewing some limits that traditional moral theories face in analyzing issues of civility. We then seek to establish a Confucian alternative. We develop the Confu-cian idea that even in business, humans may be sacred when they observe rituals culturally determined to express particular ceremonial significance. We conclude that managers and workers should understand that there is a broad range of morally important rituals in organizational life and that managers should preserve and develop the intelligibility and integrity of many of these rituals.

With the bad manners you can’t expect from someone to say you welcome. Good manners are indispensible for good social behavior and to building healthy relationships with others. Manners teach us how to behave in society and kept the society alive and happy. We all have learnt from our parents about saying Thank you, Sorry and Please words and their importance. We all admit that these words show respect for others and depicts our civilized way.

It’s a mark of decency to use words such as, “please”, “I’m sorry” and so on. But “I’m sorry” in this case is more comforting especially when someone needs to hear it. There are moments when people endure difficult times and suddenly a stranger, who has no hand in what happened, comes from nowhere to just say, “I’m sorry for you my friend”. It’s reassuring and worth thousands of consoling words. It reveals a rare human quality that there still are people who really care.

Manuais de Civilidade circulam no Brasil desde o século XIX, porém na primeira metade do século XX sua difusão aumenta e se 'democratiza', principalmente pelo uso de livros desta natureza no processo de educação nas Escolas Normais no Brasil, destinadas para mulheres futuras professoras. O presente artigo tem por objetivo analisar o lugar desses manuais no processo de educação dessas escolas, como eles circulavam e como eles eram utilizados. A seguir proponho uma reflexão sobre uma coleção de manuais específica, a Biblioteca do Lar, publicada na década de 1960 e sua relação com a discussão sobre os Arquivos Pessoais a partir da relação entre esses livros e sua proprietária – minha mãe, ex-aluna de Escola Normal – e a trajetória de quase cinco décadas dessa coleção de livros no acervo familiar, de material didático de uma estudante a fonte de pesquisa acadêmica.

(Konserleri kast ederek)…bu gibi yerlerde tam bir demokrasi hiçbir zaman kabil olmaz. Esasen büyük küçük farkı olduğu gibi mevki farkları da mühimdir. Hiçbir memur müdürünün önünde veya aynı hizada bu gibi yerlerde yer almamalıdır. Demokrasi kanun nazarında herkese müsavat temin eder. Terbiye ve muaşeret usullerinde mevki ve mertebe farkları vardır. " 2 Belli bir dönemde, belli bir bölgede yazılmış adab-ı muaşeret kitapları bize öncelikle kadın ya da erkeklerin, seçkin ya da alt sınıftan insanların, kentli ya da köylülerin günlük hayatlarını nasıl düzenledikleri ya da yaşadıklarını olgusal olarak aydınlatmak üzere önemli bir kaynak teşkil ederler. Ancak tam da burada, çok dikkat edilmesi gereken bir noktanın altını bilhassa çizmek gerekir: Salt bir –ya da birkaç-adab-ı muaşeret kitabında öyle yazıyor diye, belli bir tavsiyenin, ya da davranış kalıbının olduğu gibi uygulandığını varsaymamız için hiçbir geçerli neden yoktur. Bu tür sonuçlara ancak, çocuk büyütme kılavuzları, gazete ve dergiler (özellikle Magazin dergileri/Kadın dergileri), romanlar, günceler ve biyografiler, ilgili yasalar ve bunların çıkarılması sırasındaki tartışmaları içeren meclis zabıtları, ilgili ders kitapları (özellikle dönemin hayat bilgisi ders kitapları); anılar; objeler; reklamlar; fotoğraflar; konuyla ilgili dava ya da sözlü tarih kayıtları gibi çok çeşitli kaynaklara, gerekli metodolojik hassasiyet içinde başvurarak yapılacak daha uzun soluklu çalışmalarla ulaşılabilir. Zirâ günlük hayatın olguları tarihin belki de en ele avuca gelmez alanını oluşturur. Dolayısı ile adab-ı muaşeret kitapları gündelik hayatın olgusal tarihi açısından, önemli kaynaklar arasındadır; ancak tek başlarına yeterli değillerdir. Bu noktadaki işlevleri esas olarak, gündelik hayatın, elbette kitapları yazanlar açısından evrilmesi gereken ideal yönü göstermeleridir. Ancak unutmayalım ki kendini ifade etmek tarihin hemen tüm dönemlerinde üst sınıfların ayrıcalığı olmuştur ve modern çağın dönüşüm eşiklerinde ya da dönüşmek isteyen zümrelerde ağırlık kazanan bir tür olarak adab-ı muaşeret literatürünü kaleme alan ayrıcalıklıların gösterdiği istikamet de, toplumsal aktörler tarafından çoğu kez uyarlanarak da olsa hayata geçirilir. Ancak adab-ı muaşeret kitaplarının tarihçiler açısından yegâne işlevi, uyarlanarak da olsa hayata geçirilen olguları belirleyen birer idealler manzumesi olmanın ötesindedir. Onlar

‘Maniere’, in Enciclopedia delle Scienze Sociali. Rome: Instituto della Enciclopedia Italiana, 1996, vol. V, pp. 472–8.

In Italian, this article is a basic exposition of Norbert Elias's account of changing manners among the secular upper classes in Western Europe from the late Middle Ages until the nineteenth century, together with a discussion of Cas Wouters's theory of informalisation as demonstrated in his research on developments in the twentieth century.

Everyday Aesthetics was born in the 21 st Century as a sub-discipline of Anglo-American Aesthetics and it has spread in the international debate. However, the contribute of historical perspective has not properly explored yet. Is it possible to trace the history of everyday aesthetics before the official birth of this discipline? I will try and give an affirmative answer by focusing on an exemplary category: that of the decorum. Using the history of ideas, I will analyse the Greek concept of prepon and the similar Latin concepts of decorum which express the idea of 'convenience' or 'fitness to purpose' in the ethical and rhetorical sphere. Later I will analyse the evolution of the concept of decorum in the theory of Ancient and Renaissance architecture (Vitruvius, Leon Battista Alberti). My goal is to demonstrate that in Ancient and Renaissance culture decorum is a category that refers to the objects and practices of everyday life but also a principle that regulates appropriate behaviour in the sphere of good manners. Consequently, given its pervasiveness in the different areas of everyday life, the concept of decorum can be a paradigmatic example to trace the history of everyday aesthetics.

The article presents an overview of Hume’s conception of the interdependencies between politeness and aesthetic taste. The reconstruction of his conception is limited to his essays. They contain a coherent image of the then world and the multitude of accurate observations and analyses which; in conjunction with the light style of these writings; allow a better understanding of the issue than the Treatise on Human Nature. In the article I focus on the process of the refinement of taste and acquisition of good manners and politeness, their mutual support, and their economic and subjective determinants.

Open Access
https://ojs.francoangeli.it/_omp/index.php/oa/catalog/book/411

F. PISERI, Educare il corpo alle “buone maniere”: la costruzione di un’identità sociale attraverso alcuni trattati pedagogici quattrocenteschi, in Espressioni dell’identità: processi e analisi in educazione, a cura di M. FERRARI, M. MORANDI, Milano, FrancoAngeli, 2019, pp. 166-182.

A  finales  del  siglo  XIX  se  descubrió  un  insólito  manuscrito  en  el  santuario  de  Loyola;  se  trataba  de  un  breve  manual  de  urbanidad  en  euskera,  una  pieza  que  para  la  época  en la  que  se  estimaba  escrita,  el  siglo  XVIII,  era  de  una  singularidad  remarcable.  Las  investigaciones  que  se  han  realizado sobre el texto han sido parcas desde entonces. En el presente artículo se engloba el manual dentro  del  contexto  histórico  y  cultural  en  el  que  se  estima  fue  escrito  y  se  da  a  conocer  la  fuente  concreta de la que a todas luces fue traducido junto con unas breves reflexiones sobre la difusión de la obra.

This book is a collection of short passages from the Holy Quran. The passages are especially selected to explain our goal and purpose in this life and the ways to achieve these goals, the obstacles and distraction we may face, and the hurdles we must overcome during this endeavor. The book also describes the morals and manners to adopt, the habits to give up, and the responsibilities to fulfill.

The topics include:

* Allah (ST), Guidance,
* The Life and the Hereafter,
* Good and Bad Manners,
* the Rights and Responsibilities, and
* Supplications.

Each chapter is followed by "Key Points to Remember". This book can serve as a companion to high school students and graduates as they enter into a new phase of their life.

(The book is available on Amazon and MahmoodJawaid.com)

Understanding virality as a communicative model means investigating
not only the characteristics of the texts that are described as
“viral”, but also the movement they effect within the websphere and
on the normative components which regulate the itineraries of spreadability.
The text which explodes suddenly in terms of diffusion is viral,
yet its diffusion complies with a precise logic, a precise etiquette of virality.
The objective of this paper is therefore to formulate a semiotics
of the etiquette which starts from the offline world and then spills into
online reality. Having established this methodological base, which will
prove itself useful in supplying the competences for treating etiquette as a
pre–semiosic device capable of soothing certain areas of the semiosphere
and arousing others, we will then concentrate on sociosemiotic phenomena
of departure from etiquette as forms of counter–virality which
are particularly significant in the definition of Web culture: from the
Facebook pages dedicated to programmatic political incorrectness to
historic sites like 4chan. Finally, the DeepWeb will be examined with the
instruments of semiotics in an attempt to identify its deep, structural
viral predisposition, which differs substantially from the common conception
of virality, and to define an analytical model which can capture
its various nuances, from the Torrent universe to DeepWeb sites such
as the famous Silk Road (now fallen into disuse).