Common Courtesy Quotes

Jessica. For god's sake," he said. "Allow me to do at least one common courtesy for you. In spite ow what 'women's lib' teaches you, chivalry does not imply that women are powerless. On the contrary, chivalry is an admission of women's superiority. An acknowledgment of your power over us. This is the only form of servitude a Vladescu ever practices, and I perform it gladly for you. You, in turn, are obligated to accept graciously.

A woman may be beautiful but have poor character. A man may be a business genius, making money left and right, but lack common courtesy, sensitivity, and compassion.

As Vida always said, there are times you have to listen to your gut and tell common courtesy to fuck right off.

No one is too high or too low for common courtesy.

Common courtesy dictates that we never drain the lifeblood of anyone to whom we've been formally introduced.

…women were brought up to have only one set of manners. A woman was either a lady or she wasn't, and we all know what the latter meant. Not even momentary lapses were allowed; there is no female equivalent of the boys-will-be-boys concept.

If you want to lie to me, go ahead. But I'm not going to pretend to believe you." "Why not?" asked Sturmhond, stepping into the tent. "It's only common courtesy.

[He was aware] of the value of the word of praise dropped at exactly the right moment; and he would have thought himself extremely stupid to withhold what cost him so little and was productive of such desirable results.

I think dating courtesies are common courtesies that should be practiced in most all civilized encounters. I pine for the days of good, old-fashioned manners.

It looked like Tohr and the kid had a lot in common: Courtesy of their tempers, both were now dressed in the Captain Asshole costume—which included, for no extra charge, the cape of disgrace, the booties of shame, and keys to the Fuck Up mobile.

Nowadays, we never allow ourselves the convenience of being temporarily unavailable, even to strangers. With telephone and beeper, people subject themselves to being instantly accessible to everyone at all times, and it is the person who refuses to be on call, rather than the importunate caller, who is considered rude.

We are all born rude. No infant has ever appeared yet with the grace to understand how inconsiderate it is to disturb others in the middle of the night.

This was our last night. We only had one curtain call, Bree. And I thought they were going to give us a standing ovation, but no-o-o-. Do you know why half the audience stood up?" "To get a head start on the traffic," Bree said. "To get a head start on the traffic," Antonia agreed in indignation. "I mean, here we are, dancing and singing our little guts out, and all those folks want to do is get to bed early. I ask you, whatever happened to common courtesy? Whatever happened to decent manners? Doesn't anyone care about craft anymore? And on top of that, it's not even nice.

I’m overcome by the inexplicable desire to speak to you with common courtesy.

Nobody believes that the man who says, 'Look, lady, you wanted equality,' to explain why he won't give up his seat to a pregnant woman carrying three grocery bags, a briefcase, and a toddler is seized with the symbolism of idealism.

• I’ll remember that everyone is responsible for their own feelings and for expressing their needs clearly. Beyond common courtesy, it isn’t up to me to guess what others want. Communicating Clearly and Actively Seeking the Outcomes I Want • I won’t expect people to know what I need unless I tell them. Caring about me doesn’t mean they automatically know what I’m feeling. • If people close to me upset me, I’ll use my pain to identify my underlying need. Then I’ll use clear, intimate communication to provide guidance on how they could give it to me. • When my feelings are hurt, I’ll try to understand my reaction first. Did something trigger feelings from my past, or did the person really treat me insensitively? If someone was insensitive, I’ll ask him or her to hear me out. • I’ll be thoughtful to other people, and if they aren’t thoughtful in return, I’ll ask them to be more considerate and then let it go. • I’ll ask for something as many times as it takes to get a clear answer. • When I get tired of interacting, I’ll politely speak up, asking if we can continue our contact at another time. I’ll explain kindly that I’m just out of gas at the moment.

One reason that the task of inventing manners is so difficult is that etiquette is folk custom, and people have emotional ties to the forms of their youth. That is why there is such hostility between generations in times of rapid change; their manners being different, each feels affronted by the other, taking even the most surface choices for challenges.

College women are typically given to declaring for one or the other (in my day, for marriage; now, generally, for careers), and only later finding to their surprise that they must cope with both—while their men may be trying to figure out how to get out of doing both.

No one is too high or too low for common courtesy,

The locker rooms were clean when we departed because I asked the players to pick up after themselves. I believe this is just common courtesy. Somebody’s going to have to clean it up, and I see no reason why it shouldn’t be the person who messed it up.

Joseph Stalin was a great man; few other men of the 20th century approach his stature. He was simple, calm and courageous. He seldom lost his poise; pondered his problems slowly, made his decisions clearly and firmly; never yielded to ostentation nor coyly refrained from holding his rightful place with dignity. He was the son of a serf but stood calmly before the great without hesitation or nerves. But also - and this was the highest proof of his greatness - he knew the common man, felt his problems, followed his fate. Stalin was not a man of conventional learning; he was much more than that: he was a man who thought deeply, read understandingly and listened to wisdom, no matter whence it came. He was attacked and slandered as few men of power have been; yet he seldom lost his courtesy and balance; nor did he let attack drive him from his convictions nor induce him to surrender positions which he knew were correct.

The rationale that etiquette should be eschewed because it fosters inequality does not ring true in a society that openly admits to a feverish interest in the comparative status-conveying qualities of sneakers. Manners are available to all, for free.

Still, when someone who is mistreated in their home travels very far and under horrible conditions to get to yours, shouldn't you at least offer them shelter and something to eat and drink until they sort things out? It seems like common courtesy to me.

Cersei wondered what it would feel like to kiss another woman. Not lightly on the cheek, as was common courtesy amongst ladies of high birth, but full upon the lips. Taena's lips were very full. She wondered what it would feel like to suckle on those breasts, to lay the Myrish woman on her back and push her legs apart and use her as a man would use her.

What to one person is common courtesy is to another tender words of life - and by the same token, what one person intends to show as great affection may be to his beloved an irrelevant show of frivolousness compared to the kindness of simply doing the laundry sometimes.

I know about urinal etiquette. For one thing, you don’t say anything beyond “What’s up” to another guy while peeing. It’s common courtesy.

Valette?" Elend asked, stupefied. Vin jumped up, grabbing him in a joyful embrace, hanging onto him tightly and burying her face into his shoulder. "You came back," she whispered. "You came back, you came back, you came back..." "Um, yes. And ... I see that you're a Mistborn. That's rather interesting. You know, it's generally common courtesy to tell one's friends about things like that." "Sorry," she mumbled, still holding on to him. "Well, yes," he said, sounding very distracted. "Um, Valette? What happened to your clothes?" "They're on the floor over there," she said, looking up at him. "Elend, how did you find me?" "Your friend, one Master Dockson, told me that you'd been captured in the palace. And well, this fine gentleman here - Captain Goradel, I believe his name is - happens to be a palace soldier, and he knew the way here. With his help - and as a nobleman of some rank - I was able to get into the building without much problem, and then we heard screaming down this hallway ... And, um, yes. Valette? Do you think you could go put your clothes on? This is ... kind of distracting." She smiled up at him. "You found me." "For all the good it did," he said wryly. "It doesn't look like you needed our help very much..." "That doesn't matter," she said. "You came back. No one's ever come back before.

Maybe the ability to confer attention to another person was not simply common courtesy, but was the fundamental act of humanity. When it came down to it, all we ever really have to give each other is our attention. Wasn't that what love was? Paying selfless attention?

She's an Alchemist," continued Nathan. "Not a chauffeur. There's a big difference." Actually, there were days at Amberwood I doubted that. "Come, Miss Sage. If you've wasted your day driving my son here, the least I can do is buy you lunch." I shot a panicked look at Adrian. It wasn't panicked because I was afraid of being with Moroi. I'd long since gotten used to these sorts of situations. What I was unsure of was if Adrian really wanted me around for his family reunion. That hadn't been part of the plan. Also, I wasn't sure that I really wanted to be around for said reunion either. "Dad-" Adrian attempted. "I insist," said Nathan crisply. "Pay attention and learn common courtesy." He turned and began walking away, assuming we'd follow. We did. "Should I find a reason to leave?" I whispered to Adrian. "Not when he uses his 'I insist' voice," came the muttered response.

Monthly, out of common courtesy, he went to inquire after the invalid Charles, who refused either to die or get better.

Maybe the ability to confer attention on another person was not simply common courtesy, but was the fundamental act of humanity.

I wondered why no one had shown the common courtesy to tell me to put on shoes, and why was I out there in my underwear, chicken legs exposed to the world?

Fairytales teach children that the world is fraught with danger, including life-threatening danger; but by being clever (always), honest (as a rule, but with common-sense exceptions), courteous (especially to the elderly, no matter their apparent social station), and kind (to anyone in obvious need), even a child can succeed where those who seem more qualified have failed. And this precisely what children most need to hear. To let them go on believing that the world is safe, that they will be provided for and achieve worthwhile things even if they remain stupid, shirk integrity, despise courtesy, and act only from self-interest, that they ought to rely on those stronger, smarter, and more able to solve their problems, would be the gravest disservice: to them, and to society as a whole. -On the Supposed Unsuitability of Fairytales for Children

The statesman received us with that old-fashioned courtesy for which he is remarkable, and seated us on the two luxuriant lounges on either side of the fireplace. Standing on the rug between us, with his slight, tall figure, his sharp features, thoughtful face, and curling hair prematurely tinged with gray, he seemed to represent that not too common type, a nobleman who is in truth noble.

There was no singles problem until singles got so single-minded that they stopped wasting time with anyone ineligible. Before that, it was understood that one of society's main tasks was matchmaking. People with lifelong friendships and ties to local nonprofessional organizations did not have to fear that isolation would accompany retirement, old age, or losing a spouse. Overburdened householders could count on the assistance not only of their own extended families, but of the American tradition of neighborliness.

It was as though all the most fundamentalist people of all three religions had descended upon the Old City, leaving no room for even simple things like politeness and common courtesy. There was no love in the city of God.

The Madame deplored fat men. They had no laps, and of what use is a lapless human? Nevertheless, she gave him the common courtesy of a sniff at his trouser cuffs and immediately backed away, twitching her nose and showing her teeth.

Be yourself one hundred and one thousand percent. Everybody man, from the sides to the back to the middle to the sides, you might not even know people, but if you rock with Lil B music and respect me from the core, you should know that based means you have someone you can trust, because we all have a common courtesy. It’s about having empathy now. What I mean is really caring and paying attention to somebody else’s feeling. You gotta have empathy and know we all on this common vibe. It’s all peace. It’s saying, hey, you know what, you can hit me and I’m not hitting you back. And that takes a very big person to do that.

Criminality was so widespread that its practitioners split into fields of specialization. Some became coney catchers, or swindlers (a coney was a rabbit reared for the table and thus unsuspectingly tame); others became foists (pickpockets), nips, or nippers (cutpurses), hookers (who snatched desirables through open windows with hooks), abtams (who feigned lunacy to provide a distraction), whipjacks, fingerers, cross biters, cozeners, courtesy men, and many more. Brawls were shockingly common.

You let yourself fall too fast For a boy Who doesn’t even have the common courtesy To manhandle your heart with the proper care. Didn’t someone tell you That you’re worth more than Dispassionate good morning text messge And tasteless afternoon dates? Your heart beats more heartbeats than the average human being. Doesn’t that mean anything to you?

A Swedish minister having assembled the chiefs of the Susquehanna Indians, made a sermon to them, acquainting them with the principal historical facts on which our religion is founded — such as the fall of our first parents by eating an apple, the coming of Christ to repair the mischief, his miracles and suffering, etc. When he had finished an Indian orator stood up to thank him. ‘What you have told us,’ says he, ‘is all very good. It is indeed bad to eat apples. It is better to make them all into cider. We are much obliged by your kindness in coming so far to tell us those things which you have heard from your mothers. In return, I will tell you some of those we have heard from ours. ‘In the beginning, our fathers had only the flesh of animals to subsist on, and if their hunting was unsuccessful they were starving. Two of our young hunters, having killed a deer, made a fire in the woods to boil some parts of it. When they were about to satisfy their hunger, they beheld a beautiful young woman descend from the clouds and seat herself on that hill which you see yonder among the Blue Mountains. ‘They said to each other, “It is a spirit that perhaps has smelt our broiling venison and wishes to eat of it; let us offer some to her.” They presented her with the tongue; she was pleased with the taste of it and said: “Your kindness shall be rewarded; come to this place after thirteen moons, and you will find something that will be of great benefit in nourishing you and your children to the latest generations.” They did so, and to their surprise found plants they had never seen before, but which from that ancient time have been constantly cultivated among us to our great advantage. Where her right hand had touched the ground they found maize; where her left had touched it they found kidney-beans; and where her backside had sat on it they found tobacco.’ The good missionary, disgusted with this idle tale, said: ‘What I delivered to you were sacred truths; but what you tell me is mere fable, fiction, and falsehood.’ The Indian, offended, replied: ‘My brother, it seems your friends have not done you justice in your education; they have not well instructed you in the rules of common civility. You saw that we, who understand and practise those rules, believed all your stories; why do you refuse to believe ours?

They still possess virtues which might cause shame to most Christians. No hospitals are needed among them, because there are neither mendicants nor paupers as long as there are any rich people among them. Their kindness, humanity, and courtesy not only make them liberal with what they have, but cause them to possess hardly anything except in common. A whole village must be without corn before any individual can be obliged to endure privation. They divide the produce of their fisheries equally with all who come

In the villages of the Iroquois, land was owned in common and worked in common. Hunting was done together, and the catch was divided among the members of the village. Houses were considered common property and were shared by several families. The concept of private ownership of land and homes was foreign to the Iroquois. A French Jesuit priest who encountered them in the 1650s wrote: 'No poorhouses are needed among them, because they are neither merchants nor paupers.... Their kindness, humanity and courtesy not only makes them liberal with what they have, but causes them to possess hardly anything except in common.

Having Reasonable Expectations for Myself • I’ll keep in mind that being perfect isn’t always necessary. I’ll get stuff done rather than obsess over getting things done perfectly. • When I get tired, I’ll rest or do something different. My level of physical energy will tell me when I’ve been doing too much. I won’t wait for an accident or illness to make me stop. • When I make a mistake, I’ll chalk it up to being human. Even if I think I’ve anticipated everything, there will be outcomes I don’t expect. • I’ll remember that everyone is responsible for their own feelings and for expressing their needs clearly. Beyond common courtesy, it isn’t up to me to guess what others want.

Being Willing to Ask for Help • I’ll ask for help whenever I need to. • I’ll remind myself that if I need something, most people will be glad to help if they can. • I’ll use clear, intimate communication to ask for what I want, explaining my feelings and the reasons for my request. • I’ll trust that most people will listen if I ask them to. Being Myself, Whether People Accept Me or Not • When I state my thoughts clearly and politely, without malice, I won’t try to control how people take it. • I won’t give more energy than I really have. • Instead of trying to please, I’ll give other people a true indication of how I feel. • I won’t volunteer for something if I think I’ll resent it later. • If someone says something I find offensive, I’ll offer an alternative viewpoint. I won’t try to change the other person’s mind; I just won’t let the statement go unremarked upon. Sustaining and Appreciating Emotional Connections • I’ll make a point of keeping in touch with special people I care about and returning their calls or electronic messages. • I’ll think of myself as a strong person who deserves to give and receive help from my community of friends. • Even when people aren’t saying the “right” thing, I’ll tune in to whether they’re trying to help me. If their effort makes me feel emotionally nurtured, I’ll express my gratitude. • When I’m irritated with someone, I’ll think about what I want to say that could improve our relationship. I’ll wait until I cool off and then ask if the other person is willing to listen to my feelings. Having Reasonable Expectations for Myself • I’ll keep in mind that being perfect isn’t always necessary. I’ll get stuff done rather than obsess over getting things done perfectly. • When I get tired, I’ll rest or do something different. My level of physical energy will tell me when I’ve been doing too much. I won’t wait for an accident or illness to make me stop. • When I make a mistake, I’ll chalk it up to being human. Even if I think I’ve anticipated everything, there will be outcomes I don’t expect. • I’ll remember that everyone is responsible for their own feelings and for expressing their needs clearly. Beyond common courtesy, it isn’t up to me to guess what others want.

True courtesy,” he continued, “earns the name. It is courtesy that is truthful. When the plebeian kneels to the monarch, he is offering his neck. He offers it because he knows his ruler can take it if he wishes. Common people like that say-or rather, they used to say, in older and better times—that I have no love of truth. But the truth is that it is precisely truth that I love, an open acknowledgment of fact.

Today we place lots of emphasis on increasing racial diversity in our churches. That’s a good thing. It’s needed. But there’s more to having a genuinely mosaic church than just racial and socioeconomic diversity. We also have to learn to work through the passionate and mutually exclusive opinions that we have in the realms of politics, theology, and ministry priorities. The world is watching to see if our modern-day Simon the Zealots and Matthew the tax collectors can learn to get along for the sake of the Lord Jesus. If not, we shouldn’t be surprised if it no longer listens to us. Jesus warned us that people would have a hard time believing that he was the Son of God and that we were his followers if we couldn’t get along. Whenever we fail to play nice in the sandbox, we give people on the outside good reason to write us off, shake their heads in disgust, and ask, “What kind of Father would have a family like that?”1 BEARING WITH ONE ANOTHER To create and maintain the kind of unity that exalts Jesus as Lord of all, we have to learn what it means to genuinely bear with one another. I fear that for lots of Christians today, bearing with one another is nothing more than a cliché, a verse to be memorized but not a command to obey.2 By definition, bearing with one another is an act of selfless obedience. It means dying to self and overlooking things I’d rather not overlook. It means working out real and deep differences and disagreements. It means offering to others the same grace, mercy, and patience when they are dead wrong as Jesus offers to me when I’m dead wrong. As I’ve said before, I’m not talking about overlooking heresy, embracing a different gospel, or ignoring high-handed sin. But I am talking about agreeing to disagree on matters of substance and things we feel passionate about. If we overlook only the little stuff, we aren’t bearing with one another. We’re just showing common courtesy.

The official record for the fastest manmade object is the Helios 2 probe, which reached about 70 km/s in a close swing around the Sun. But it’s possible the actual holder of that title is a two-ton metal manhole cover. The cover sat atop a shaft at an underground nuclear test site operated by Los Alamos as part of Operation Plumbbob. When the 1-kiloton nuke went off below, the facility effectively became a nuclear potato cannon, giving the cap a gigantic kick. A high-speed camera trained on the lid caught only one frame of it moving upward before it vanished—which means it was moving at a minimum of 66 km/s. The cap was never found. Now, 66 km/s is about six times escape velocity, but contrary to common speculation, it’s unlikely the cap ever reached space. Newton’s impact depth approximation suggests that it was either destroyed completely by impact with the air or slowed and fell back to Earth. When we turn it back on, our reactivated hair dryer box, bobbing in lake water, undergoes a similar process. The heated steam below it expands outward, and as the box rises into the air, the entire surface of the lake turns to steam. The steam, heated to a plasma by the flood of radiation, accelerates the box faster and faster. Photo courtesy of Commander Hadfield Rather than slam into the atmosphere like the manhole cover, the box flies through a bubble of expanding plasma that offers little resistance. It exits the atmosphere and continues away, slowly fading from second sun to dim star. Much of the Northwest Territories is burning, but the Earth has survived.

Montjoy, the French herald, comes to the English king under a flag of truce and asks that they be permitted to bury their dead and “Sort our nobles from our common men; For many of our princes (wo the while!) Lie drowned and soaked in mercenary blood; So do our vulgar drench their peasant limbs In blood of princes.” (Henry V., Act 4, Sc. 7.) With equal courtesy Richard III., on Bosworth field, speaks of his opponents to the gentlemen around him: “Remember what you are to cope withal — A sort of vagabonds, rascals, and runaways, A scum of Bretagne and base lackey peasants.” (Act 5, Sc. 3.)

The great psychologist Dr. George W. Crane said in his famous book Applied Psychology, “Remember, motions are the precursors of emotions. You can’t control the latter directly but only through your choice of motions or actions. . . . To avoid this all too common tragedy (marital difficulties and misunderstandings) become aware of the true psychological facts. Go through the proper motions each day and you’ll soon begin to feel the corresponding emotions! Just be sure you and your mate go through those motions of dates and kisses, the phrasing of sincere daily compliments, plus the many other little courtesies, and you need not worry about the emotion of love. You can’t act devoted for very long without feeling devoted.

He is our cousin, cousin; but 'tis doubt, When time shall call him home from banishment, Whether our kinsman come to see his friends. Ourself, and Bushy, Bagot here, and Green, Observ'd his courtship to the common people; How he did seem to dive into their hearts With humble and familiar courtesy; What reverence he did throw away on slaves, Wooing poor craftsmen with the craft of smiles And patient underbearing of his fortune, As 'twere to banish their affects with him. Off goes his bonnet to an oyster-wench; A brace of draymen bid God speed him well And had the tribute of his supple knee, With 'Thanks, my countrymen, my loving friends'; As were our England in reversion his, And he our subjects' next degree in hope.

So, in summary: The market for Negro writers is very limited. Jobs as professional writers, editorial assistants, publisher's readers, etc., are almost non-existent. Hollywood insofar as Negroes are concerned, might just as well be controlled by Hitler. The common courtesies of decent travel, hotel and restaurant accommodations, politeness from doormen, elevatormen, and hired attendants in public places is practically everywhere in America denied Negroes, whether they be writers or not. Black authors, too, must ride in Jim Crow cars. These are some of our problems. What can you who are writers do to help us solve them? What can you, our public, do to help us solve them? My problem, your problem. No, I'm wrong! It is not a matter of mine and yours. It is a matter of ours. We are all Americans. We want to create the American dream, a finer and more democratic America. I cannot do it without you. You cannot do it omitting me. Can we march together then? But perhaps the word march is the wrong word—suggesting soldiers and armies. Can we not put our heads together and think and plan—not merely dream—the future America? And then create it with our hands? A land where even a Negro writer can make a living, if he is a good writer. And where, being a Negro, he need not be a secondary American. We do not want any secondary Americans. We do not want a weak and imperfect democracy. We do not want poverty and hunger and prejudice and fear on the part of any portion of our population. We want America to really be America for everybody. Let us make it so!

In general, when distinguishing between yourself and others, don't be so foolish as to think you are the only one who is real or who counts, and that the other person is just an illusion. Life is common to both of you, and it is only chance that you are not he. For that reason, do not love yourself alone, but love him likewise, and treat him as you would wish him to treat you if he were you! Be cordial with one another and kiss your fingertips when you walk by one another and bow courteously and speak the greeting, "Be well and healthy!" For it is just as important that he is healthy as that you are. And even if it is only outward courtesy to do this and kiss your fingertips, nevertheless the gesture will instill in your heart something of what you should feel toward your neighbor. — Say Amen to all that! And they said Amen.

Frankly, the racial-harmony shit put Pepper on edge. The majority of the film crew were hippie freaks, but Zippo and the director of photography and Angela, the lady who did the wardrobe and makeup, were black. The white people did what they were told. This was America, melting pot and powder keg. Surely something was about to pop off. It kept not happening. Pepper had never worked jobs with white people before. Pulling shit in Newark, then uptown in those days, that was the reality. It was not done. Occasionally he'd get asked to join a crew with a white wheelman or a bankroll and that was a sign to wait for the next gig. His current refusals were simple common sense. Pepper barely trusted Negro crooks--why extend the courtesy to some cracker motherfucker who'd fuck you over first chance? Sometimes black people fell over themselves trying to vouch for a white man who hadn't wronged them. Yet.

Half-way there, a touch of his normal common sense returned to him and he slowed down, wondering what exchange of courtesies he was going to offer a vagabond, an Abram man, or an idiot. Then the man turned his head and Richard saw that he was none of these things. That the frieze cloak he wore was rich, and fell back from the silk of a high-collared tunic; that his hair, flicked by the wind, was yellow as mustard and the shadowless face, faintly engraved upon and tired as cered linen, was indeed that of Francis his brother. Lymond did not move. His head lifted, watching, showed no conventional welcome; his brows, cloudily drawn, suggested the weight of something so firmly extinguished that nothing was left, in thought or expression, save a curious air, part of resignation, part of defiance which had to do, perhaps, with his stillness. Only the edge of his cloak stirred tardily, with his inaudible breathing. His parted lips closing, Richard Crawford came to a halt and stood, looking down at his brother. ‘There is not a soul but over it is a keeper,’ Lymond said. ‘Welcome, brother.’

To the Highland Girl of Inversneyde SWEET Highland Girl, a very shower Of beauty is thy earthly dower! Twice seven consenting years have shed Their utmost bounty on thy head: And these gray rocks, this household lawn, These trees—a veil just half withdrawn, This fall of water that doth make A murmur near the silent lake, This little bay, a quiet road That holds in shelter thy abode; In truth together ye do seem Like something fashion’d in a dream; Such forms as from their covert peep When earthly cares are laid asleep! But O fair Creature! in the light Of common day, so heavenly bright I bless Thee, Vision as thou art, I bless thee with a human heart: God shield thee to thy latest years! I neither know thee nor thy peers: And yet my eyes are fill’d with tears. With earnest feeling I shall pray For thee when I am far away; For never saw I mien or face In which more plainly I could trace Benignity and home-bred sense Ripening in perfect innocence. Here scatter’d, like a random seed, Remote from men, Thou dost not need The embarrass’d look of shy distress, And maidenly shamefacédness: Thou wear’st upon thy forehead clear The freedom of a mountaineer: A face with gladness overspread, Soft smiles, by human kindness bred; And seemliness complete, that sways Thy courtesies, about thee plays; With no restraint, but such as springs From quick and eager visitings Of thoughts that lie beyond the reach Of thy few words of English speech: A bondage sweetly brook’d, a strife That gives thy gestures grace and life! So have I, not unmoved in mind, Seen birds of tempest-loving kind, Thus beating up against the wind. What hand but would a garland cull For thee who art so beautiful? O happy pleasure! here to dwell Beside thee in some heathy dell; Adopt your homely ways, and dress, A shepherd, thou a shepherdess! But I could frame a wish for thee More like a grave reality: Thou art to me but as a wave Of the wild sea: and I would have Some claim upon thee, if I could, Though but of common neighbourhood. What joy to hear thee, and to see! Thy elder brother I would be, Thy father, anything to thee. Now thanks to Heaven! that of its grace Hath led me to this lonely place: Joy have I had; and going hence I bear away my recompense. In spots like these it is we prize Our memory, feel that she hath eyes: Then why should I be loth to stir? I feel this place was made for her; To give new pleasure like the past, Continued long as life shall last. Nor am I loth, though pleased at heart, Sweet Highland Girl! from thee to part; For I, methinks, till I grow old As fair before me shall behold As I do now, the cabin small, The lake, the bay, the waterfall; And Thee, the spirit of them all

For the lady’s husband to become actively jealous was considered both doltish and dishonorable, a breach of the spirit of courtesy. Yet the record suggests that this was a fairly common occurrence and one of the occupational hazards of being a troubadour. The most famous crime passionnel of the epoch was the murder of Guilhem de Cabestanh, a troubadour knight whose love for the Lady Seremonda aroused the jealousy of her husband, Raimon de Castel-Roussillon. The story goes that Raimon killed Guilhem while he was out hunting, removed the heart from the body, and had it served to his wife for dinner, cooked and seasoned with pepper. Then comes the great confrontation: “And when the lady had eaten of it, RAimon de Castel-Roussillon said unto her: “Know you of what you have eaten?’ And she said, ‘I know not, save that the taste thereof is good and savoury.’ Then he said to her that that she had eaten of was in very truth the head of SIr Guilhem of Cabestanh, and caused the head to be brought before her, that she might the more readily believe it. And when the lady had seen and heard this, she straightway fell into a swoon, and when she was recovered of it, she spake and said: “Of a truth, my Lord, such good meat have you given me that never more will I eat of other.” THen he, hearing this, ran upon her with his sword and would have struck at her head, but the lady ran to a balcony, and cast herself down, and so died.” ...the story is probably apocryphal… grisly details...borrowed from an ancient legend...the Middle Ages believed it and drew the intended moral conclusion-that husbands should leave well enough alone. Raimon was held up to scorn while Guilhem became one of the great heroes of the troubadour epoch.

I need to tell about my people in their grief. I don’t think grief is something they get over or get away from. In a little community like this it is around us and in us all the time, and we know it. We know that every night, war or no war, there are people lying awake grieving, and every morning there are people waking up to absences that never will be filled. But we shut our mouths and go ahead. How we are is “Fine.” There are always a few who will recite their complaints, but the proper answer to “How are you?” is “Fine.” The thing you have most dreaded has happened at last. The worst thing you might have expected has happened, and you didn’t expect it. You have grown old and ill, and most of those you have loved are dead or gone away. Even so: “How’re you?” “Fine. How’re you?” “Fine.” There is always some shame and fear in this, I think, shame for the terrible selfishness and loneliness of grief, and fear of the difference between your grief and anybody else’s. But this is a kind of courtesy too and a kind of honesty, an unwillingness to act as if loss and grief and suffering are extraordinary. And there is something else: an honoring of the solitude in which the grief you have to bear will have to be borne. Should you fall on your neighbor’s shoulder and weep in the midst of work? Should you go to the store with tears on your face? No. You are fine. And yet the comfort somehow gets passed around: a few words that are never forgotten, a note in the mail, a look, a touch, a pat, a hug, a kind of waiting with, a kind of standing by, to the end. Once in a while we hear it sung out in a hymn, when every throat seems suddenly widened with love and a common longing: In the sweet by and by, We shall meet on that beautiful shore. We all know what that beautiful shore is. It is Port William with all its loved ones come home alive. My life

Cersei wondered what it would feel like to kiss another woman. Not lightly on the cheek, as was common courtesy amongst ladies of high birth, but full upon the lips.

When you’re ready to have the conversation, pick the time and place very carefully. Most people choose to terminate people at the end of the day; the most common day is Thursday. The rationale behind these choices is that if you do it at the end of the day, the person is less likely to run into colleagues on the way out, and doing it on a Thursday (and asking that he or she not come to work on Friday) gives the person a long weekend to begin to go though his or her emotional reaction. Out of common courtesy, I suggest you not fire people within a couple of weeks of Christmas, Thanksgiving, or their birthday.

Since Sissy had been born months before the subject of Not Having Any More Children had been brought up, there had been a couple of times and one entire Network meeting that had been dedicated to it. The husbands were all invited, since they had something to do with it. It was common, revolutionary courtesy.

Therefore flee the company of childish people. Greet them, when you meet, with smiles That keep on terms of common courtesy, Without inviting intimate relations.

Skeletons In Your Closet It is common courtesy to let the skeletons in your closet out at least once a year to go trick-or-treating.

Don’t neglect accessibility in the user experience; it’s not just about showing courtesy and decency—it’s about heeding common sense, too!

And that was my encounter with the Fuhrer, not a syllable uttered - no fear exuded, no monster on show, no devilish glint in his eye. A man who showed common courtesy, to someone he had never met before.

What we must focus, with uncompromising clarity, on the text, on the work of art, on the music before us, is an ethic of common sense, a courtesy of the most robust and refined sort.

All the religions had very strong views about talking to the dead. And so did Mrs. Cake. They held that it was sinful. Mrs. Cake held that it was only common courtesy. This usually led to a fierce ecclesiastical debate which resulted in Mrs. Cake giving the chief priest what she called 'a piece of her mind'. There were so many pieces of Mrs. Cake's mind left around the city now that it was quite surprising that there was enough left to power Mrs. Cake but, strangely enough, the more pieces of her mind she gave away the more there seemed to be left.

common courtesy spoke across cultures

I am a bit distracted by someone in this coffee shop where I am sitting here quietly working on this book. I am quite positive he NEEDS this book. I wanted to print it out and give him a copy, but I didn’t bring my printer with me, because THIS IS NOT MY HOME OFFICE! This guy is sitting at a table next to me, talking SO loudly on his cell phone that no one in a mile radius can hear themselves think. I can only assume he thinks he is alone in his own house because he has removed his shoes and is moving his feet around rapidly to air them out – which by the way, smell. He is in a very public place and severely lacking Common Courtesy. He isn’t thinking that some of the people here come to the coffee shop for some semi-quiet time, to reflect on the world and ourselves…not to listen to his spiel on insurance and why everyone needs more of it. GEEZ!

Don't wait for people to be friendly, show them how.

We. Had. Sex. So the least you can do is acknowledge my existence. Because that’s what grown-ups do. Common. F*cking. Courtesy.

Guilt keeps on coming today, and never feels any less awful. The thought hadn't even occured to try to see himself for her viewpoint. And it's no excuse for him to say he only knew she had one this morning. Here he is, apparently wanting to protect her, and he hasn't even paid her the common courtesy of trying to know her beyond the abstract concept...and all because she comes with a different personal pronoun.

I love you,” Val began, wondering where in the nine circles of hell that had come from. He sat forward, elbows on his knees, and scrubbed a hand over his face. “I’m sorry; that came out… wrong. Still…” He glanced at her over his shoulder. “It’s the truth.” Ellen’s fingers settled on his nape, massaging in the small, soothing circles Val had come to expect when her hands were on him. “If you love me,” she said after a long, fraught silence, “you’ll tell me the truth.” Val tried to see that response as positive—she hadn’t stomped off, railed at him, or tossed his words back in his face. Yet. But neither had she reciprocated. “My name is Valentine Windham,” he said slowly, “but you’ve asked about my family, and in that regard—and that regard only—I have not been entirely forthcoming.” “Come forth now,” she commanded softly, her hand going still. “My father is the Duke of Moreland. That’s all. I’m a commoner, my title only a courtesy, and I’m not even technically the spare anymore, a situation that should improve further, because my brother Gayle is deeply enamored of his wife.” “Improve?” Ellen’s voice was soft, preoccupied. “I don’t want the title, Ellen.” Val sat up, needing to see her eyes. “I don’t ever want it, not for me, not for my son or grandson. I make pianos, and it’s a good income. I can provide well for you, if you’ll let me.” “As your mistress?” “Bloody, blazing… no!” Val rose and paced across the porch, turning to face her when he could go no farther. “As my wife, as my beloved, dearest wife.” A few heartbeats of silence went by, and with each one, Val felt the ringing of a death knell over his hopes. “I would be your mistress. I care for you, too, but I cannot be your wife.” Val frowned at that. It wasn’t what he’d been expecting. A conditional rejection, that’s what it was. She’d give him time, he supposed, to get over his feelings and move along with his life. “Why not marry me?” he asked, crossing his arms over his chest. She crossed her arms too. “What else haven’t you told me?” “Fair enough.” Val came back to sit beside her and searched his mind. “I play the piano. I don’t just mess about with it for polite entertainment. Playing the piano used to be who I was.” “You were a musician?” Val snorted. “I was a coward, but yes, I was a musician, a virtuoso of the keyboard. Then my hand”—he held up his perfectly unremarkable left hand—“rebelled against all the wear and tear, or came a cropper somehow. I could not play anymore, not without either damaging it beyond all repair or risking a laudanum addiction, maybe both.” “So you came out here?” Ellen guessed. “You took on the monumental task of setting to rights what I had put wrong on this estate and thought that would be… what?” “A way to feel useful or maybe just a way to get tired enough each day that I didn’t miss the music so much, and then…” “Then?” She took his hand in hers, but Val wasn’t reassured. His mistress, indeed. “Then I became enamored of my neighbor. She beguiled me—she’s lovely and dear and patient. She’s a virtuoso of the flower garden. She cared about my hand and about me without once hearing me play the piano, and this intrigued me.” “You intrigued me,” Ellen admitted, pressing the back of his hand to her cheek. “You still do.” “My Ellen loves to make beauty, as do I.” Val turned and used his free hand to trace the line of Ellen’s jaw. “She is as independent as I am and values her privacy, as I do.” “You are merely lonely, Val.

Felid Therians did not like having their scents encroached upon by other Therians. Sloane’s scent was all over Dex, and any Therian trying to replace it would get in deep shit with his partner. It was common courtesy. You did not hit on a dude’s boyfriend when he was right there.

Much easier to harness the energies of pure potential, especially in the form of pure divinely aware power, which will know exactly what the receiver needs, how much, when, and for what purpose: this is Reiki. In the sense of energy healing, one of the most common ways of infection is to use our own personal energy to try and heal another, or two, to redirect a transpersonal energy source (including Reiki) and to place our ego on it. In the first case, we use energy that is appropriate for us (or not — our personal energy may be out of whack and cause us problems too) but may not be appropriate for the recipient. This is like putting diesel fuel in a car powered by gasoline; it is not suitable for optimum operation. The energy we channel is suitable in the second case, but we begin to impose our own stuff on it, usually, courtesy of the ego, making it no longer the energy of pure healing potential, and the results may not be suitable for the recipient. When we use Reiki without attempting to control or influence the outcome — without forcing our ego— Reiki would simply join the energy field as the Divine Will, the pure emanations of the One Self, and from there it will do exactly what is needed to bring things back into a state of harmony and wholeness. I like to think of the emanations of the One Mind as a kind of divine template that includes our original wholeness blueprint, our True Self, among other things. When this structure is reintroduced into our culture, we remember our original wholeness, and our spirit continues to re-pattern itself in harmony with this divine plan. You can think of the seven steps of self-transformation as a framework for making contact with and integrating this divine blueprint of original wholeness in our daily lives long after a Reiki session is over. In doing so, we activate our innate creative powers, including self-healing powers and the ability to manifest what we need in life, and we grow in our ability to help others do the same thing.

I thought the only threat against us came from the rogue noblemen who are plotting a revolt under our very noses. Not the Aveyonian commoners you've spent weeks assuring us are content, happy even." Bastien eyed her as though seeing her in a new light. "Threats can take many forms, madame. It would not be prudent in times like these to invite them into your home." "If we are willing to open our doors to the rich, then we must also be willing to open our doors to the poor. You speak as though wealth precludes someone from committing a crime, and that has not been true in my experience." "I think I speak for everyone, the king included, when I say you are perhaps not thinking clearly." "And I speak for myself alone when I say you're wrong. Do you forget that I am a commoner? That I grew up in a poor village with the very people you seek to malign? I do not fear them in the same way I fear a rich man who believes justice is a fluid concept and that innocence can be bought." She let them sit with what she had said for a few moments before continuing. "I called this meeting as a courtesy. This is how I envision the salon, and I believe it will be beneficial for all the people of our kingdom. You still get the prestige-raising, economy-boosting aspects, only now the doors are open for everyone. If you cannot abide by that, then I suggest you remain in your estates for the duration." If she had ruffled the feathers of the advisers before, it was nothing compared to how they viewed her now. "All in favor of the amendment to the salon?" They mutely assented with barely raised hands, but it was enough. In a way, it seemed they almost feared her. No one protested or voiced any concerns, and the meeting ended in near silence. She would take their unease over their disdain. She thought perhaps it was time for men like them to fear what a woman could do.

A French Jesuit priest who encountered them in the 1650s wrote: “No poorhouses are needed among them, because they are neither mendicants nor paupers. . . . Their kindness, humanity and courtesy not only makes them liberal with what they have, but causes them to possess hardly anything except in common.

It was common courtesy. A birthday was a birthday, and that meant it got celebrated on the day of birth. None of this waiting for the weekend nonsense. That was weak-kneed hippie talk. Everyone has a job to get to, now take your damn shot.

Oh, this isn't chivalry." Jase rached into the trunk of the car and retrieved another bag. "It's common courtesy, really." "And apparently modesty isn't dead either

When taking a suitor to task for not demonstrating sufficient impatience to declare himself so as to scale the wall outside your bedchamber and enter your room through the window, which, you will recall, you did last night,” he said with conversational ease as if arriving to take tea in her sitting room, “it’s commonly accepted courtesy to have a window through which he may enter. In the absence of just such an aperture, I was forced to sneak into the house through the front door.

Having said that from pudor and libertas comes liberalitas, Vico does not discuss this further. Associated with the studia humanitatis, which Vico con- nects to the general meaning of humanitas, is Cicero’s term artes liberales (liberalis, relating to freedom). The liberal arts are the ‘‘humanities.’’ ‘‘Liberality’’ is the quality or state of being free, of kindness, courtesy, or generosity. If we speculatively extend Vico’s mention of liberalitas it suggests that the law, once beyond the enactment and support of rights basic to human nature, contains and promotes a humane wisdom. Law extends the original feeling of common humanity that takes shape in the basic uses of language in human society. This humane wisdom is justice, in the Platonic and humanist sense of proportion or balance in the faculties of the soul, and in the order of society. Vico adds to his principles of humanity two principles of history. He says universal history is the history of things and the history of words (rerum et verborum). Etymology is the history of words, and mythology is the first history of things (ch. 7). This establishes the detailed exposition of Varro’s obscure period of the nations that is reformulated as ‘‘poetic wisdom’’ (sa- pienza poetica) in the second book of the New Science, its longest book. Etymology, as in the Cratylus, allows us access to the original meanings of the words of languages. But at the end of the Cratylus Socrates turns from words to the things themselves. Mythologies give us the first histories, as Vico ex- plains in the Dissertationes of the third book of the Universal Law. Vico says in the New Science: ‘‘The first science to be learned should be mythology or the interpretation of fables’’ (NS 51).

A compliment is common courtesy,” I say, delighted by my own audacity.

More recent Critical Theory holds that any given society’s ills (poverty, racism, sexism, etc.) are caused by the oppressive hierarchical power dynamics inherent in that society. That unique society’s morals, history, knowledge, cultural assumptions, laws, superstitions and even its common courtesies and grammar exist in a social framework of dominance and submission. This framework is maintained in overt ways (court decisions, educational

RDC Safety Limited has the expertise and experience to fulfil and exceed all our clients’ Health and Safety needs. Our services are designed and adapted specifically to meet our client’s needs. We achieve this by working together in an open and honest way in order to develop practical safety solutions. We treat all clients, contractors and staff with respect and courtesy our company philosophy is one of a professional attitude, a helpful common sense approach and cost-effective solutions.

How convenient, she thought, how freeing to be able to embrace the role of necromancer, trickster, betrayer. How it must release one from the bounds of common courtesy and right behavior. What a romantic series of excuses.

… his growing concern with the immorality of our time, the decay of such values as loyalty, courtesy, courage and honor. “Immorality is what is destroying us, public immorality. The failure of man toward men, the selfishness that puts making a buck more important than the common weal.

I feel called to minister to telephone marketers. You know, the kind who call at inconvenient hours and deliver their spiel before you can say a word.” Immediately I flashed back to the times I have responded rudely or simply hung up. “All day long these sales callers hear people curse at them and slam the phone down,” she continued. “I listen attentively to their pitch, then I try to respond kindly, though I almost never buy what they’re selling. Instead, I ask about their personal life and whether they have any concerns I can pray for. Often they ask me to pray with them over the phone, and sometimes they are in tears. They’re people, after all, probably underpaid, and they’re surprised when someone treats them with common courtesy.

All things are difficult to Sloth. Would you persuade, speak of Interest, not of Reason. Teach your child to hold his tongue, he’ll learn fast enough to speak. He that cannot obey, cannot command. The magistrate should obey the Laws, the People should obey the magistrate. He that waits upon a Fortune, is never sure of a Dinner. A learned blockhead is a greater blockhead than an ignorant one. Keep thy shop, and thy shop will keep thee. Three may keep a secret if two of them are dead. Early to bed and early to rise, makes a man healthy wealthy and wise. To be humble to Superiors is Duty, to Equals Courtesy, to Inferiors Nobleness.

That was how for years, all through that quarter of the continent, they had fought, fled, beckoned, resumed. . . . If you took a map and tried to follow them over it, zigzagging town to town, back and forth, it might not have been that easy to account for, even if you recalled how wild, how much better than "wild" it'd been not all that many years ago, out here, even with the workdays that had you longing for the comforts of territorial prison, yes hard as that, when whatever was going to become yours—your land, your stock, your family, your name, no matter, however much or little you had, you earned it, with never no second thoughts as to just killing somebody, if it even looked like they might want to take it. Maybe a dog catching their scent coming down the wind, or the way some trailhand might be wearing his waterproof, that could be enough—didn't matter, with everything brand new and the soldiering so hard, waking up each day never knowing how you'd end it, cashing 'em in being usually never too distant from your thoughts, when any ailment, or animal wild or broke, or a bullet from any direction might be enough to propel you into the beyond . . . why clearly every lick of work you could get in would have that same mortal fear invested into it—Karl Marx and them, well and good, but that's what folk had for Capital, back in early times out here—not tools on credit, nor seed money courtesy of some banker, just their own common fund of fear that came with no more than a look across the day arising. It put a shade onto things that parlor life would just never touch, so whenever she or Reef pulled up and got out, when it wasn't, mind, simple getting away in a hurry, it was that one of them had heard about a place, some place, one more next-to-last place, that hadn't been taken in yet, where you could go live for a time on the edge of that old day-to-day question, at least till the Saturday nights got quiet enough to hear the bell of the town clock ring you the hours before some Sunday it'd be too dreary to want to sober up for. . . . So in time you had this population of kind of roving ambassadors from places like that that were still free, who wherever they came to rest would be a little sovereign piece of that faraway territory, and they'd have sanctuary about the size of their shadow.

Meeting the Marches *Hector March, the Earl March (b.1817) His beloved wife, Charlotte, is deceased. He divides his time between his Sussex estate, Bellmont Abbey, and his London home where he is active in Parliamentary debate, particularly over the question of Irish Home Rule. His hobbies are Shakespearean studies and quarrelling with his hermit. His children are: Frederick, Viscount Bellmont “Monty” (b. 1846) Married to Adelaide Walsingham. Resides in London. Represents Blessingstoke as a Member of Parliament. Lady Olivia Peverell (b.1847) Married to Sir Hastings Peverell. Resides in London where she is a prominent political hostess. Hon. Benedick March (b.1848) Married to Elizabeth Pritchett. Manages the Home Farm at Bellmont Abbey and is acknowledged to be Julia’s favourite brother. His two eldest children, Tarquin and Perdita, make an appearance in two of Lady Julia’s adventures. Lady Beatrice “Bee” Baddesley (b. 1850) Married to Sir Arthur Baddesley, noted Arthurian scholar. Resides in Cornwall. Lady Rupert “Nerissa” Haverford (b.1851) Married to Lord Rupert Haverford, third son of the Duke of Lincoln. Divides her time between London and her father-in-law’s estate near Nottingham. Lady Bettiscombe “Portia” (b.1853) Widow. Mother to Jane the Younger. Resides in London. Hon. Eglamour March (b.1854) Known as Plum to the family. Unmarried. A gifted artist, he resides in London where he engages in a bit of private enquiry work for Nicholas Brisbane. Hon. Lysander March (b.1855) Married to Violanthe, his turbulent Neapolitan bride. He is a composer. Lady Julia Brisbane (b.1856) Widow of Sir Edward Grey. Married to Nicholas Brisbane. Her husband permits her to join him in his work as a private enquiry agent against his better judgment. Hon. Valerius March (b.1862) Unmarried. His desire to qualify as a physician has led to numerous arguments with his father. He pursues his studies in London. *Note regarding titles: as the daughters of an earl, the March sisters are styled “Lady”. This title is retained when one of them marries a baronet, knight, or plain gentleman, as is the case with Olivia, Beatrice, and Julia. As Portia wed a peer, she takes her husband’s title, and as Nerissa married into a ducal family, she takes the style of her husband and is addressed as Lady Rupert. Their eldest brother, Frederick, takes his father’s subsidiary title of Viscount Bellmont as a courtesy title until he succeeds to the earldom. (It should be noted his presence in Parliament is not a perk of this title. Unlike his father who sits in the House of Lords, Bellmont sits in the House of Commons as an elected member.) The younger brothers are given the honorific “The Honourable”, a courtesy which is written but not spoken aloud.

R—Rules are for a reason, obey them; E—Expect and return common courtesies; S—Show others you care; P—Put a lid on negative comments, even if you have them; E—Exhibit pride in yourself and let others have theirs; C—Consider the effect your words and actions have on others; T—Take what you need but give what others have to have, too.

Kelly swallowed her mounting dread as she and Ryan entered the restaurant. Ryan spoke in low tones to the maître d’ and then they were ushered to a table in the back. Ryan broke into a broad smile when he saw Rafael already seated next to a woman Kelly assumed was his wife, Bryony. Ryan’s mother was also seated, as were Devon and Cameron. Just great. They were last to arrive, and so they made an “entrance.” Kelly stood by Ryan’s side as he greeted everyone, then said, “Of course, you all remember Kelly. Except for you, Bryony.” He turned to Kelly. “Kelly, this is Bryony de Luca, Rafael’s wife. Bryony, this is my fiancée, Kelly Christian.” The room went absolutely silent at his declaration. The expressions ranged from his mother’s ill-disguised horror to outright disbelief on his friends’ faces. Even Bryony looked skeptical as she rose to extend her hand to Kelly. It was then that Kelly noticed that Bryony appeared every bit as pregnant as Kelly was. “It’s nice to meet you,” Bryony said with what looked to be a forced smile. Hell, how much could Bryony possibly know about Kelly anyway? It wasn’t as if she’d been around for that long. But she, like the others, didn’t appear to roll out the welcome mat. Kelly offered a nervous smile and allowed Ryan to seat her. This was going to be a long night. “How are you, Kelly?” Devon asked politely. He was seated next to her and she supposed common courtesy dictated his question. “I’m good,” she replied in a low voice. “Nervous.” He seemed surprised by her honesty. Ryan conversed with his friends and his mother. Kelly sat quietly beside him and watched the goings-on around her. No one tried to include her in conversation and the one time she offered a comment, the awkward silence that ensued told her all she needed to know. They were tolerating her for Ryan’s sake, but she didn’t miss the looks they cast in his direction when they thought she wasn’t watching. Looks that plainly said, Are you crazy? By the time the food was served, she was extremely grateful to have something to focus on. She felt out of place. She felt conspicuous. This was going down as one of the worst nights of her life and she was counting the minutes until she and Ryan could make their escape. The food felt dry in her mouth. Her stomach churned and after only a few bites, she gave up trying to force herself to eat. Instead, she sipped at her water and pretended she was back on the beach with Ryan, about to dance underneath the moonlight. That was her problem. She was living in a fantasy world, avoiding reality. And reality sucked. Her reality was sitting here at a dinner table while five other people judged her. Her reality was living with a man—a man she intended to marry—who felt he needed to forgive her for sins she hadn’t committed. At what point in her life had she decided she didn’t deserve better than this? It was a startling discovery. The blinders had come off. Why was she putting up with this?

Common Courtesy, like common sense, does not require any level of education or status. Anyone and everyone can participate. But we need to remember we are not like cats with their kitty litter boxes, we are not born with this knowledge, we must be taught by someone.

To forego common courtesy for the sake of my own business would be boastful and proud in the extreme, regardless of necessity.

Then why are you called ‘Lady Holland’?” “Well…” Holly paused and laughed ruefully. “Now we're treading on more complicated territory. I am the daughter of an earl. Therefore, I have had the courtesy title ‘lady’ since birth.” “And you didn't lose it when you married George?” “No, when a peer's daughter marries a man who is not a peer, she is allowed to keep her own courtesy title. After I married, I still derived my rank from my father rather than from George.” Bronson turned his head and stared at her intently. Looking into his fathomless eyes at close range gave Holly a small, warm shock. She could see the glints of brown in the midnight depths. “So your rank was always higher than your husband's,” he said. “In a way, you married down.” “Technically,” she admitted. Bronson seemed to savor the information. Holly had the impression that for some reason the idea pleased him. “What would happen to your rank if you married a commoner?” he asked idly. “Like me, for example.” Flustered by the question, Holly drew away from him and resumed her seat. “Well, I… I would remain ‘Lady Holland,’ but I would take your surname.” “Lady Holland Bronson.” She started a little at the strange sound of her own name being joined with anything other than Taylor. “Yes,” she said softly. “In theory, that is correct.

Best Boy and I retreat into the belly of the ship to meet our friends. He puts his cold hands under my jacket and shirt. It’s only common courtesy to warm the hands of those you care for.

No one, no matter who they are, is above common courtesy. Remember that,

In a very real sense, it was a game, the very subtle and entirely serious game of comparative rank which is played by all social animals. It is the method by which individuals arrange themselves—horses in a herd, wolves in a pack, people in a community—so that they can live together. The game pits two opposing forces against each other, both equally important to survival: individual autonomy and community welfare. The object is to achieve dynamic equilibrium. At times and under certain conditions individuals can be nearly autonomous. An individual can live alone and have no worry about rank, but no species can survive without interaction between individuals. The ultimate price would be more final than death. It would be extinction. On the other hand, complete individual subordination to the group is just as devastating. Life is neither static nor unchanging. With no individuality, there can be no change, no adaptation and, in an inherently changing world, any species unable to adapt is also doomed. Humans in a community, whether it is as small as two people or as large as the world, and no matter what form the society takes, will arrange themselves according to some hierarchy. Commonly understood courtesies and customs can help to smooth the friction and ease the stress of maintaining a workable balance within this constantly changing system. In some situations most individuals will not have to compromise much of their personal independence for the welfare of the community. In others, the needs of the community may demand the utmost personal sacrifice of the individual, even to life itself. Neither is more right than the other, it depends on the circumstances; but neither extreme can be maintained for long, nor can a society last if a few people exercise their individuality at the expense of the community.

Neighborhood In the broadest sense, the neighborhood is a friendly atmosphere of security that lies between two or more human virtues and nobility. Therefore, the neighborhood is also spread out prevalently from human kindness and sympathy. Neighborhood is not something “scientific”, resembling a “scientific fact” that has the date of its discovery. The neighborhood, therefore, can not be defined as same way we define chemical formula. Neighborhood is not an object or concept that is somewhere in the institute's cabins made and then is applied to us. The neighborhood is above all the giving of to other people and creatures with spiritual tranquility and physical security, to live with them. The neighborhood firstly encompass us, not we him. The neighborhood, therefore, is the spiritual, psychological and physical space emerged from the whole set of moral relations among people. There is a moral neighborhood between us and our neighbor. The neighborhood is here, like the air here or the ground under the feet. The neighborhood reside in pious freedom of personal decision to live inpeace in with other people. Also: neighborhood is not a dictation law, similar to the dictation of the laws of modern parliaments. In the neighborhood establishment there is no “stronger” and “weaker” sides. Neighbors donate the neighborhood institution with their own goodness and that so they are enobling. Therefore, the neighborhood is not a prevalent rational project such as, for example, the construction of a hydroelectric power plant a project! Neighborhood is a spiritual institution that grounds itself, under condition that moral people provide a chance for that institution. Neighborhood is not led or moderated by any of the participants in it. In addition, the neighborhood is a consequence of moral courtesy, moral education. Our upbringing and our morale dams protect others from us. Furthermore, it is like a free and dignified conversation. A dignified conversation leads itself. If any interlocutor begins to dominate the conversation, then the conversation turns into something like a police interrogation. The neighborhood, of course, can be intimidated, but it is not a family alliance. Namely, our neighbor is not necessarily our cousin. Neighborhood is neither a material benefit nor a business, because the true neighborhood does not thickens anyone bank accounts. But the true neighborhood contributes to many prosperity, and among others to the material, of course. Although the neighborhood has nothing against the rules of “house rules”, the neighborhood is far more than that. The neighborhood is a moral characteristic of the neighbor, and the neighbor is here as someone who is “sown on Earth”, where are “sown” we too, his neighbors. The neighbor is in the midst of our vicinity, in the middle of the same street, in the middle of a common city, homeland and country. Further, the neighborhood is a moral responsibility. The neighbor is there to meet, to exchange greetings, to shake hands, to talk, to eat sometimes together, to exchange views, opinions about world and life. By our conversation with us, our neighbor moves in our time with non-violent footsteps, enters our language, steps into our spiritual mood, enters “our space”. We do the same with his time, language, spiritual mood, “his space”. But this participation in the space and the spirit of the neighborhood does not mean occupation. On the contrary, the neighborhood is participation without seizure without deprivation, as billions of fish participate in one ocean, but it is impossible to say that each other occupies their space ...

When in charge, take charge, but treat your subordinates with respect, dignity, and common courtesy.