Ethics And Etiquette Quotes

Speak with caution. Even if someone forgives harsh words you've spoken, they may be too hurt to ever forget them. Don't leave a legacy of pain and regret of things you never should have said.

Tweet others the way you want to be tweeted.

Freedom of Speech doesn't justify online bullying. Words have power, be careful how you use them.

What you post online speaks VOLUME about who you really are. POST with intention. REPOST with caution.

Don't promote negativity online and expect people to treat you with positivity in person.

There's no room for hate and violence in this world. We must learn to be more kind, compassionate, empathetic, and sympathetic to humanity.

Use social media for good and lift others up, not tear them down. Stay on the high road. Keep your peace.

You are responsible for everything you TWEET and RETWEET.

World can run without money and currencies but not without business and trade.

Throughout our history, humanity has been plagued with questions, and also plagued with regular plagues. I don't know much about biology, so I can't speak to actual plagues. However, I can answer all kinds of questions: moral, ethical, job-related, child rearing, party etiquette, romantic, technological, stuff about boobs, and my three faves: How do I have sex with someone and not talk to them again?, Can you hit a kid for a very, very good reason?, and of course How do you get a self-righteous asshole to shut the fuck up, even if they're right?

Nothing great was ever achieved without a personal sacrifice. You have to pay the price to realize your goals.

Think before you click. If people do not know you personally and if they cannot see you as you type, what you post online can be taken out of context if you are not careful in the way your message is delivered.

You have to love what you do, to give your best.

Straight-A students without good manners or etiquette are like a sharp knife without a handle, dangerous and useless.

Good intentions are good netiquette. A conscious effort to be nice others on the internet.

Speak fluently. Dress neatly. Move swiftly.

Here is perhaps the most delicious turn that comes out of thinking about politics from the standpoint of place: anyone of any race, language, religion, or origin is welcome, as long as they live well on the land. The great Central Valley region does not prefer English over Spanish or Japanese or Hmong. If it had any preferences at all, it might best like the languages it has heard for thousands of years, such as Maidu or Miwok, simply because it is used to them. Mythically speaking, it will welcome whomever chooses to observe the etiquette, express the gratitude, grasp the tools, and learn the songs that it takes to live there.

Cancel culture is a real thing. Your digital footprint is your legacy, so think before you post.

Digital citizens, think before you click send.

Never underestimate the power of a tweet.

Your money is just a condition to get my business, your professionalism is the price.

Right and wrong applies to internet interaction. It's #Netiquette. NetworkEtiquette.net

Learn to calculate every step you make, every word you say, and every action you take.

Don’t imagine that we’re doing ecological politics to save the world. We’re doing ecological politics to save ourselves, to save our souls. It’s a personal exercise in character and in manners. It’s a matter of etiquette. It’s a matter of living right. It’s not that the planet requires us to be good to it. It’s that we must do it because it’s an aesthetic and ethical choice.

Law is never so necessary as when it has no ethical significance whatever, and is pure law for the sake of law. The law that compels me to keep to the left when driving along Oxford Street is ethically senseless, as is shewn by the fact that keeping to the right answers equally well in Paris; and it certainly destroys my freedom to choose my side; but by enabling me to count on everyone else keeping to the left also, thus making traffic possible and safe, it enlarges my life and sets my mind free for nobler issues. Most laws, in short, are not the expression of the ethical verdicts of the community, but pure etiquette and nothing else. What they express is the fact that over most of the field of social life there are wide limits within which it does not matter what people do, though it matters enormously whether under given circumstances you can depend on their all doing the same thing.

Americans gear all their living to a constantly challenging world and are prepared to accept the challenge. Japanese reassurances are based rather on a way of life that is planned and charted beforehand and where the greatest threat comes from the unforeseen. The Japanese, more than any other sovereign nation, have been conditioned to a world where the smallest details of conduct are mapped and status is assigned. During two centuries where law and order were maintained in such a world with an iron hand, the Japanese learned to identify this meticulously plotted hierarchy with safety and security. So long as they stayed within known boundaries and so long as they fulfilled known obligations, they could trust their world. The Japanese point of view is that obeying the law is repayment upon their highest indebtedness. In spite of the fact that Japan is one of the great Buddhist nations in the world, her ethics at this point contrast sharply with the teachings of Gautama Buddha and of the holy books of Buddhism. The Japanese do not condemn self-gratification. They are not Puritans. They consider physical pleasures good and worthy of cultivation. Buddhist teachers and modern nationalistic leaders have written and spoken on this theme: human nature in Japan is naturally good and to be trusted. It does not need to flight and evil half of itself. It needs to cleanse the windows of its soul and act with appropriateness on every different occasion. The Japanese define the supreme task of life as fulfilling one's obligations. They fully accept the fact that repaying "on" means sacrificing one's personal desires and pleasures. The idea that the pursuit of happiness is a serious goal of life is to them an amazing and immoral doctrine. Happiness is a relaxation in which one indulges when one can. Zen seeks only the light man can find in himself. if you do this, if you do that, the adults say to the children, the word will laugh at you. The rules are particularistic and situational and a great many of them concern what we should call etiquette. They require subordinating one's own will to the ever-increasing duties to neighbors, to family and country. The child must restrain himself, he must recognize his indebtedness. Training is explicit for every art and skill. It is the habit that is taught, not just the rules. Adults do not consider that children will "pick up" the proper habits when the time to employ them comes around. Great things can only be achieved through self-restraint. Japanese people often keep their thoughts busy with trivial minutiae in order to stave off awareness of their real feelings. They are mechanical in the performance of a disciplined routine which is fundamentally meaningless to them. Japan's real strength which she can use in remaking herself into a peaceful nation lies in her ability to say to a course of action: "that failed" and then to throw her energies into other channels. The Japanese have an ethic of alternatives.

Be kind online.

Social media audiences, think before you post.

Digital citizens, think before you post.

Digital citizens, think before you click.

If you are true to your core, loving, caring and indivisible, you have no need for pretenses, such as etiquettes and law, it's only when you are empty inside, that you need etiquettes and law.

These days, common sense is not so common on social media. Rule of thumb should be if you wouldn't write it offline and sign your name to it then don't post it online.

People should be careful not to use internet communication as though they are all alone on the World Wide Web.

When she’s in a courtroom, Wendy Patrick, a deputy district attorney for San Diego, uses some of the roughest words in the English language. She has to, given that she prosecutes sex crimes. Yet just repeating the words is a challenge for a woman who not only holds a law degree but also degrees in theology and is an ordained Baptist minister. “I have to say (a particularly vulgar expletive) in court when I’m quoting other people, usually the defendants,” she admitted. There’s an important reason Patrick has to repeat vile language in court. “My job is to prove a case, to prove that a crime occurred,” she explained. “There’s often an element of coercion, of threat, (and) of fear. Colorful language and context is very relevant to proving the kind of emotional persuasion, the menacing, a flavor of how scary these guys are. The jury has to be made aware of how bad the situation was. Those words are disgusting.” It’s so bad, Patrick said, that on occasion a judge will ask her to tone things down, fearing a jury’s emotions will be improperly swayed. And yet Patrick continues to be surprised when she heads over to San Diego State University for her part-time work of teaching business ethics. “My students have no qualms about dropping the ‘F-bomb’ in class,” she said. “The culture in college campuses is that unless they’re disruptive or violating the rules, that’s (just) the way kids talk.” Experts say people swear for impact, but the widespread use of strong language may in fact lessen that impact, as well as lessen society’s ability to set apart certain ideas and words as sacred. . . . [C]onsider the now-conversational use of the texting abbreviation “OMG,” for “Oh, My God,” and how the full phrase often shows up in settings as benign as home-design shows without any recognition of its meaning by the speakers. . . . Diane Gottsman, an etiquette expert in San Antonio, in a blog about workers cleaning up their language, cited a 2012 Career Builder survey in which 57 percent of employers say they wouldn’t hire a candidate who used profanity. . . . She added, “It all comes down to respect: if you wouldn’t say it to your grandmother, you shouldn’t say it to your client, your boss, your girlfriend or your wife.” And what about Hollywood, which is often blamed for coarsening the language? According to Barbara Nicolosi, a Hollywood script consultant and film professor at Azusa Pacific University, an evangelical Christian school, lazy script writing is part of the explanation for the blue tide on television and in the movies. . . . By contrast, she said, “Bad writers go for the emotional punch of crass language,” hence the fire-hose spray of obscenities [in] some modern films, almost regardless of whether or not the subject demands it. . . . Nicolosi, who noted that “nobody misses the bad language” when it’s omitted from a script, said any change in the industry has to come from among its ranks: “Writers need to have a conversation among themselves and in the industry where we popularize much more responsible methods in storytelling,” she said. . . . That change can’t come quickly enough for Melissa Henson, director of grass-roots education and advocacy for the Parents Television Council, a pro-decency group. While conceding there is a market for “adult-themed” films and language, Henson said it may be smaller than some in the industry want to admit. “The volume of R-rated stuff that we’re seeing probably far outpaces what the market would support,” she said. By contrast, she added, “the rate of G-rated stuff is hardly sufficient to meet market demands.” . . . Henson believes arguments about an “artistic need” for profanity are disingenuous. “You often hear people try to make the argument that art reflects life,” Henson said. “I don’t hold to that. More often than not, ‘art’ shapes the way we live our lives, and it skews our perceptions of the kind of life we're supposed to live." [DN, Apr. 13, 2014]

Besides language, the child has to accept many other forms of code. For the necessities of living together require agreement as to codes of law and ethics, of etiquette and art, of weights, measures, and numbers, and, above all, of role. We have difficulty in communicating with each other unless we can identify ourselves in terms of roles–father, teacher, worker, artist, “regular guy,” gentleman, sportsman, and so forth. To the extent that we identify ourselves with these stereotypes and the rules of behavior associated with them, we ourselves feel that we are someone because our fellows have less difficulty in accepting us-that is, in identifying us and feeling that we are “under control.” A meeting of two strangers at a party is always somewhat embarrassing when the host has not identi.ed their roles in introducing them, for neither knows what rules of conversation and action should be observed.

The duty of an Usher is to serve, not to be servile.

At any rate, the principles of a noble manner of life and the ethics of the nobility now take on the clear and uncompromising form known to us from the chivalric epic and lyric. We often find the new members of a privileged group to be more rigorous in their attitude to questions of class etiquette than the born representatives of the group; they are more clearly conscious of the ideas which hold the particular group together and distinguish it from other groups than are men who grew up in those ideas. This is a well-known and often-repeated feature of social history; the novus homo is always inclined to over-compensate for his sense of inferiority and to emphasize the moral qualifications required for the privileges which he enjoys. In the present case, too, we find that the knights who have risen from the ranks of the retainers are stricter and more intolerant in matters of honour than the old aristocrats by birth. What seems to the latter a matter of course, something that could hardly be otherwise than what it is, appears to the newly ennobled an achievement and a problem. The feeling of belonging to the governing class, one of which the old nobility had scarcely been conscious, is for them a great new experience. Where the old-style aristocrat acts instinctively and makes no pretensions about it, the knight finds himself faced with a special task of difficulty, an opportunity for heroic action, a need to surpass himself—in fact to do something extraordinary and unnatural. In matters in which a born grand seigneur takes no trouble to distinguish himself from the rest of mankind, the new knight requires of his peers that they should at all costs show themselves different from ordinary mortals.

If we treat our social media accounts like we live our lives offline there is no way some of us would share what we post online. 

A person desires more out of life than simply makeshift survival. How does a person live sensationally? Must we pursue pleasure wherever and however we can find it? Alternatively, must a person suppress or at least check some of their instinctive, beastly desires to forge a quality state of happiness? Arguably, a majority of people benefit when each person labors to control their personage. On the other hand, perchance the Ancient Romans were correct openly to embrace the notion that humankind’s base nature demands that all full-bodied persons act to satiate their rapacious lust. Perhaps various religious doctrines and philosophical grumps were correct to embrace an alternative creed that personal happiness and stable community relationships are dependent upon conditioning the masses to exercise self-discipline. Perhaps other thinkers who advocate living passionately devoted to achieving virtuous goals while resisting a path of debauchery present the most gallant argument how to live brilliantly in the face of absurdity. Perchance the test of any ethical code governing how we should live must begin by questioning whether living in accordance with the prescribed guidelines assist us achieve emotional equanimity? Does our lifestyle choice bring harmony to the mind and body? Does our personal protocol facilitate carefree immersion in daily affairs? Does our code of conduct allow us to transcend the impoverishment, corruption, and brutality of our times? Does our moral etiquette enable us to glean satisfaction in the commonplace acts of living carefully? Does our philosophical and ethical methodology allow us to strain the innermost contentment and joy from the purity of nature’s bounty?

Cyberbullying is not a spectator sport. When and if you see it happening resist, stay informed and aware of how you can help and take some steps to champion against it.

according to Donald Brown, a professor at the University of California, there is actually a common denominator to all human civilisations – a certain set of ‘attributes’ – which makes us fundamentally human. Brown has termed these the ‘human universals’.4 Let’s use this as a starting point. According to Brown, the human universals ‘comprise those features of culture, society, language, behaviour and psyche for which there are no exception. For those elements, patterns, traits, and institutions that are common to all human cultures worldwide.’ There are 67 universals in the list that are unique to humans: age grading, athletic sports, bodily adornment, calendar, cleanliness training, community organisation, cooking, cooperative labour, cosmology (study of the universe), courtship, dancing, decorative art, divination (predicting the future), division of labour, dream interpretation, education, eschatology (what happens at the end of the world), ethics, ethno-botany (the relationship between humans and plants), etiquette, faith healing, family feasting, fire making, folklore, food taboos, funeral rites, games, gestures, gift giving, government, greetings, hailing taxis,* hairstyles, hospitality, housing, hygiene, incest taboos, inheritance rules, joking, kin groups, kinship nomenclature (the system of categorising relatives), language, law, luck superstitions, magic, marriage, mealtimes, medicine, obstetrics, pregnancy usages (childbirth rituals), penal sanctions (punishment of crimes), personal names, population policy, postnatal care, property rights, propitiation of supernatural beings, puberty customs, religious ritual, residence rules, sexual restrictions, soul concepts, status differentiation, surgery, tool making, trade, visiting, weather control, weaving. My point here is that if your idea resonates with a human universal, you will maximise the universal appeal of your app. Solving a ‘universal’ problem creates a much bigger market opportunity than solving a geographically specific, language-related or generally niche issue not shared by a huge number of people. On the flipside, not every human universal maps to a billion-dollar idea. But the list of universals does provide a great checklist, so it’s worth checking to see if you can match apps that correspond to each one. When I was doing this exercise, I came across a fascinating example. I discovered a free app that, despite having more than 129 million downloads5 and massive daily usage numbers, has garnered very little media attention. It is called YouVersion.6 It’s a free Bible app that offers 600 translations of the Bible in 400 languages. It’s a billion-dollar opportunity that maps directly to the ‘religious ritual’ universal. It doesn’t earn much revenue today, but that just may be a matter of time.

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