Manners And Respect Quotes

Top 15 Things Money Can’t Buy Time. Happiness. Inner Peace. Integrity. Love. Character. Manners. Health. Respect. Morals. Trust. Patience. Class. Common sense. Dignity.

A true gentleman is one that apologizes anyways, even though he has not offended a lady intentionally. He is in a class all of his own because he knows the value of a woman's heart.

Respect for ourselves guides our morals; respect for others guides our manners

Politeness [is] a sign of dignity, not subservience.

A man goes to knowledge as he goes to war: wide-awake, with fear, with respect, and with absolute assurance. Going to knowledge or going to war in any other manner is a mistake, and whoever makes it might never live to regret it

Good manners are an admission that everybody is so tender that they have to be handled with gloves. Now, human respect—you don't call a man a coward or a liar lightly, but if you spend your life sparing people's feelings and feeding their vanity, you get so you can't distinguish what should be respected in them.

Don’t ever stray from yourself, in order to be close to someone that doesn’t have the courtesy to remind you of your worth, or the integrity of a gentleman to walk you home.

Until one is committed, there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative (and creation), there is one elementary truth, the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then Providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favour all manner of unforeseen incidents and meetings and material assistance, which no man could have dreamt would have come his way. I have learned a deep respect for one of Goethe's couplets: Whatever you can do, or dream you can, begin it. Boldness has genius, power, and magic in it!

Politeness is the first thing people lose once they get the power.

If they respect you, respect them. If they disrespect you, still respect them. Do not allow the actions of others to decrease your good manners, because you represent yourself, not others.

Until one is committed, there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative and creation, there is one elementary truth the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favour all manner of unforeseen incidents, meetings and material assistance which no man could have dreamed would have come his way. I have learned a deep respect for one of Goethe's couplets: Whatever you can do or dream you can, begin it. Boldness has genius, power and magic in it. Begin it now.

Good manners reflect something from inside-an innate sense of consideration for others and respect for self.

Civilized people must, I believe, satisfy the following criteria: 1) They respect human beings as individuals and are therefore always tolerant, gentle, courteous and amenable ... They do not create scenes over a hammer or a mislaid eraser; they do not make you feel they are conferring a great benefit on you when they live with you, and they don't make a scandal when they leave. (...) 2) They have compassion for other people besides beggars and cats. Their hearts suffer the pain of what is hidden to the naked eye. (...) 3) They respect other people's property, and therefore pay their debts. 4) They are not devious, and they fear lies as they fear fire. They don't tell lies even in the most trivial matters. To lie to someone is to insult them, and the liar is diminished in the eyes of the person he lies to. Civilized people don't put on airs; they behave in the street as they would at home, they don't show off to impress their juniors. (...) 5) They don't run themselves down in order to provoke the sympathy of others. They don't play on other people's heartstrings to be sighed over and cosseted ... that sort of thing is just cheap striving for effects, it's vulgar, old hat and false. (...) 6) They are not vain. They don't waste time with the fake jewellery of hobnobbing with celebrities, being permitted to shake the hand of a drunken [judicial orator], the exaggerated bonhomie of the first person they meet at the Salon, being the life and soul of the bar ... They regard prases like 'I am a representative of the Press!!' -- the sort of thing one only hears from [very minor journalists] -- as absurd. If they have done a brass farthing's work they don't pass it off as if it were 100 roubles' by swanking about with their portfolios, and they don't boast of being able to gain admission to places other people aren't allowed in (...) True talent always sits in the shade, mingles with the crowd, avoids the limelight ... As Krylov said, the empty barrel makes more noise than the full one. (...) 7) If they do possess talent, they value it ... They take pride in it ... they know they have a responsibility to exert a civilizing influence on [others] rather than aimlessly hanging out with them. And they are fastidious in their habits. (...) 8) They work at developing their aesthetic sensibility ... Civilized people don't simply obey their baser instincts ... they require mens sana in corpore sano. And so on. That's what civilized people are like ... Reading Pickwick and learning a speech from Faust by heart is not enough if your aim is to become a truly civilized person and not to sink below the level of your surroundings. [From a letter to Nikolay Chekhov, March 1886]

I must say a word about fear. It is life's only true opponent. Only fear can defeat life. It is a clever, treacherous adversary, how well I know. It has no decency, respects no law or convention, shows no mercy. It goes for your weakest spot, which it finds with unerring ease. It begins in your mind, always. One moment you are feeling calm, self-possessed, happy. Then fear, disguised in the garb of mild-mannered doubt, slips into your mind like a spy.

We deserve some respect. You deserve some respect. You are important to other people, as much as to yourself. You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself. You should take care of, help and be good to yourself the same way you would take care of, help and be good to someone you loved and valued. You may therefore have to conduct yourself habitually in a manner that allows you some respect for your own Being—and fair enough. But every person is deeply flawed. Everyone falls short of the glory of God. If that stark fact meant, however, that we had no responsibility to care, for ourselves as much as others, everyone would be brutally punished all the time. That would not be good. That would make the shortcomings of the world, which can make everyone who thinks honestly question the very propriety of the world, worse in every way. That simply cannot be the proper path forward.

The actuality that the heart does not want to feel, doesn't negate the certitude that it once felt and will still feel.

She certainly did not hate him. No; hatred had vanished long ago, and she had almost as long been ashamed of ever feeling a dislike against him, that could be so called. The respect created by the conviction of his valuable qualities, though at first unwillingly admitted, had for some time ceased to be repugnant to her feelings; and it was now heightened into somewhat of a friendlier nature, by the testimony so highly in his favour, and bringing forward his disposition in so amiable a light, which yesterday had produced. But above all, above respect and esteem, there was a motive within her of good will which could not be overlooked. It was gratitude.--Gratitude not merely for having once loved her, but for loving her still well enough, to forgive all the petulance and acrimony of her manner in rejecting him, and all the unjust accusations accompanying her rejection. He who, she had been persuaded, would avoid her as his greatest enemy, seemed, on this accidental meeting, most eager to preserve the acquaintance, and without any indelicate display of regard, or any peculiarity of manner, where their two selves only were concerned, was soliciting the good opinion of her friends, and bent on making her known to his sister. Such a change in a man of so much pride, excited not only astonishment but gratitude--for to love, ardent love, it must be attributed; and as such its impression on her was of a sort to be encouraged, as by no means unpleasing, though it could not exactly be defined.

She had a tall bearing and a tall voice and a tall manner, and was tall in every respect except height. Amazingly, she'd apparently been able to keep this a secret from people.

Computers will have to learn that when I quote from some old author who spelled differently from the machine, the wishes of the long-dead author will have to be respected, and the machine will have to mind its manners

Now I don’t see anything evil in a desire to make money. But money is only a means to some end. If a man wants it for a personal purpose — to invest in his industry, to create, to study, to travel, to enjoy luxury — he’s completely moral. But the men who place money first go much beyond that. Personal luxury is a limited endeavor. What they want is ostentation: to show, to stun, to entertain, to impress others… At the price of their own self-respect. In the realm of greatest importance — the realm of values, of judgment, of spirit, of thought — they place others above self, in the exact manner which altruism demands. A truly selfish man cannot be affected by the approval of others. He doesn’t need it.

Society, civilized society at least, is never very ready to believe anything to the detriment of those who are both rich and fascinating. It feels instinctively that manners are of more importance than morals, and, in its opinion, the highest respectability is of much less value than the possession of a good chef.

I lost the conviction that lights would always turn green for me, the pleasant certainty that those rather passive virtues which had won me approval as a child automatically guaranteed me not only Phi Beta Kappa keys but happiness, honor, and the love of a good man; lost a certain touching faith in the totem power of good manners, clean hair, and a proven competence on the Stanford-Binet scale. To such doubtful amulets had my self-respect been pinned, and I faced myself that day with the non-plused apprehension of someone who has come across a vampire and has no crucifix at hand.

There are several kinds of love. One is a selfish, mean, grasping, egotistical thing which uses love for self-importance. This is the ugly and crippling kind. The other is an outpouring of everything good in you — of kindness and consideration and respect — not only the social respect of manners but the greater respect which is recognition of another person as unique and valuable. The first kind can make you sick and small and weak but the second can release in you strength, and courage and goodness and even wisdom you didn’t know you had. John Steinbeck in Steinbeck: A Life in Letters

There is a story about a prisoner at Alcatraz who spent his nights in solitary confinement dropping a button on the floor then trying to find it again in the dark. Each night, in this manner, he passed the hours until dawn. I do not have a button. In all other respects, my nights are the same.

Manners are really the basis for how we treat other people—manners are born out of compassion, empathy, the “golden rule.” Manners are, quite simply, making people feel welcome, comfortable, and respected.

If you rip, tear, shred, bend, fold, deface, disfigure, smear, smudge, throw, drop, or in any other manner damage, mistreat, or show lack of respect towards this book, the consequences will be as awful as it is within my power to make them.

[Australia] is the home of the largest living thing on earth, the Great Barrier Reef, and of the largest monolith, Ayers Rock (or Uluru to use its now-official, more respectful Aboriginal name). It has more things that will kill you than anywhere else. Of the world's ten most poisonous snakes, all are Australian. Five of its creatures - the funnel web spider, box jellyfish, blue-ringed octopus, paralysis tick, and stonefish - are the most lethal of their type in the world. This is a country where even the fluffiest of caterpillars can lay you out with a toxic nip, where seashells will not just sting you but actually sometimes go for you. ... If you are not stung or pronged to death in some unexpected manner, you may be fatally chomped by sharks or crocodiles, or carried helplessly out to sea by irresistible currents, or left to stagger to an unhappy death in the baking outback. It's a tough place.

Here, I think we have some old bedsheets - dye them black with the ashes of your self-respect and sew them together.

A man worth being with is one… That never lies to you Is kind to people that have hurt him A person that respects another’s life That has manners and shows people respect That goes out of his way to help people That feels every person, no matter how difficult, deserves compassion Who believes you are the most beautiful person he has ever met Who brags about your accomplishments with pride Who talks to you about anything and everything because no bad news will make him love you less That is a peacemaker That will see you through illness Who keeps his promises Who doesn’t blame others, but finds the good in them That raises you up and motivates you to reach for the stars That doesn’t need fame, money or anything materialistic to be happy That is gentle and patient with children Who won’t let you lie to yourself; he tells you what you need to hear, in order to help you grow Who lives what he says he believes in Who doesn’t hold a grudge or hold onto the past Who doesn’t ask his family members to deliberately hurt people that have hurt him Who will run with your dreams That makes you laugh at the world and yourself Who forgives and is quick to apologize Who doesn’t betray you by having inappropriate conversations with other women Who doesn’t react when he is angry, decides when he is sad or keep promises he doesn’t plan to keep Who takes his children’s spiritual life very seriously and teaches by example Who never seeks revenge or would ever put another person down Who communicates to solve problems Who doesn’t play games or passive aggressively ignores people to hurt them Who is real and doesn’t pretend to be something he is not Who has the power to free you from yourself through his positive outlook Who has a deep respect for women and treats them like a daughter of God Who doesn’t have an ego or believes he is better than anyone Who is labeled constantly by people as the nicest person they have ever met Who works hard to provide for the family Who doesn’t feel the need to drink alcohol to have a good time, smoke or do drugs Who doesn't have to hang out a bar with his friends, but would rather spend his time with his family Who is morally free from sin Who sees your potential to be great Who doesn't think a woman's place has to be in the home; he supports your life mission, where ever that takes you Who is a gentleman Who is honest and lives with integrity Who never discusses your private business with anyone Who will protect his family Who forgives, forgets, repairs and restores When you find a man that possesses these traits then all the little things you don’t have in common don’t matter. This is the type of man worth being grateful for.

It’s possible that a not-so-smart person who can communicate well can do much better than a super-smart person who can’t communicate well.That is good news because it is much easier to improve your communication skills than your intelligence.

The way to procure insults is to submit to them. A man meets with no more respect than he exacts.

Manners that would keep you starving are no manners worth respecting.

Self respect by definition is a confidence and pride in feeling that you are behaving in an honorable and dignified manner. -Respect yourself by respecting others.

Show me the manner in which a nation cares for its dead and I will measure with mathematical exactness the tender mercies of its people, their respect for the laws of the land and their loyalty to high ideals.

Consideration is the basis of etiquette, and it starts at home. If you can't show consideration to your spouse, child or family member any consideration you show outside is shallow and a farce.

I suppose.” Mousefur sniffed. “No doubt it’ll be up to me to teach them manners. Kits nowadays don’t know how to show any respect.” Jayfeather’s whiskers twitched with amusement. “Don’t you believe it,” Purdy whispered. “She was teaching Lilykit and Seedkit how to reach under the wall of the warriors’ den and catch stray tails yesterday.

When my now-adult daughter was a child, another child once hit her on the head with a metal toy truck. I watched that same child, one year later, viciously push his younger sister backwards over a fragile glass-surfaced coffee table. His mother picked him up, immediately afterward (but not her frightened daughter), and told him in hushed tones not to do such things, while she patted him comfortingly in a manner clearly indicative of approval. She was out to produce a little God-Emperor of the Universe. That’s the unstated goal of many a mother, including many who consider themselves advocates for full gender equality. Such women will object vociferously to any command uttered by an adult male, but will trot off in seconds to make their progeny a peanut-butter sandwich if he demands it while immersed self-importantly in a video game. The future mates of such boys have every reason to hate their mothers-in-law. Respect for women? That’s for other boys, other men—not for their dear sons.

I must say a word about fear. It is life's only true opponent. Only fear can defeat life. It is a clever, treacherous adversary, how well I know. It has no decency, respects no law or convention, shows no mercy. It goes for your weakest spot, which it finds with unerring ease. It begins in your mind, always. One moment you are feeling calm, self-possessed, happy. Then fear, disguised in the garb of mild-mannered doubt, slips into your mind like a spy. Doubt meets disbelief and disbelief tries to push it out. But disbelief is a poorly armed foot soldier. Doubt does away with it with little trouble. You become anxious. Reason comes to battle for you. You are reassured. Reason is fully equipped with the latest weapons technology. But, to your amazement, despite superior tactics and a number of undeniable victories, reason is laid low. You feel yourself weakening, wavering. Your anxiety becomes dread.

Three years in London had not changed Richard, although it had changed the way he perceived the city. Richard had originally imagined London as a gray city, even a black city, from pictures he had seen, and he was surprised to find it filled with color. It was a city of red brick and white stone, red buses and large black taxis, bright red mailboxes and green grassy parks and cemeteries. It was a city in which the very old and the awkwardly new jostled each other, not uncomfortably, but without respect; a city of shops and offices and restaurants and homes, of parks and churches, of ignored monuments and remarkably unpalatial palaces; a city of hundreds of districts with strange names - Crouch End, Chalk Farm, Earl's Court, Marble Arch - and oddly distinct identities; a noisy, dirty, cheerful, troubled city, which fed on tourists, needed them as it despised them, in which the average speed of transportation through the city had not increased in three hundred years, following five hundred years of fitful road-widening and unskillful compromises between the needs of traffic, whether horse-drawn, or, more recently, motorized, and the need of pedestrians; a city inhabited by and teeming with people of every color and manner and kind.

First—if you are in love—that’s a good thing—that’s about the best thing that can happen to anyone. Don’t let anyone make it small or light to you. Second—There are several kinds of love. One is a selfish, mean, grasping, egotistical thing which uses love for self-importance. This is the ugly and crippling kind. The other is an outpouring of everything good in you—of kindness and consideration and respect—not only the social respect of manners but the greater respect which is recognition of another person as unique and valuable. The first kind can make you sick and small and weak but the second can release in you strength, and courage and goodness and even wisdom you didn’t know you had.

It may be inferred again that the present movement for women’s rights will certainly prevail from the history of its only opponent, Northern conservatism. This [Northern conservatism] is a party which never conserves anything. Its history has been that it demurs to each aggression of the progressive party, and aims to save its credit by a respectable amount of growling, but always acquiesces at last in the innovation. What was the resisted novelty of yesterday is today one of the accepted principles of conservatism; it is now conservative only in affecting to resist the next innovation, which will tomorrow be forced upon its timidity and will be succeeded by some third revolution; to be denounced and then adopted in its turn. American conservatism is merely the shadow that follows Radicalism as it moves forward towards perdition. It remains behind it, but never retards it, and always advances near its leader. This pretended salt hath utterly lost its savor: wherewith shall it be salted? Its impotency is not hard, indeed, to explain. It is worthless because it is the conservatism of expediency only, and not of sturdy principle. It intends to risk nothing serious for the sake of the truth, and has no idea of being guilty of the folly of martyrdom. It always when about to enter a protest very blandly informs the wild beast whose path it essays to stop, that its “bark is worse than its bite,” and that it only means to save its manners by enacting its decent role of resistance: The only practical purpose which it now subserves in American politics is to give enough exercise to Radicalism to keep it “in wind,” and to prevent its becoming pursy and lazy, from having nothing to whip.

...Aren’t they all acting on a selfish motive—to be noticed, liked, admired?” “—by others. At the price of their own self-respect. In the realm of greatest importance—the realm of values, of judgment, of spirit, of thought—they place others above self, in the exact manner which altruism demands. A truly selfish man cannot be affected by the approval of others. He doesn’t need it.

Why, if you were not interested in me as anything more than a"-she stumbled, trying to find the right terminology-"momentary plaything, you might at least have just told me outright afterward." She crossed her arms and sneered at him. "Why didn't you? You think I was not strong enough to take it without causing a scene? I assure you, no one is better used to rejection than I, my lord. I think it very churlish of you not to inform me to my face that your breach in manners was an unfortunate impulse of the moment. I deserve some respect. We have known each other long enough for that at the very least.

He quickly pulled back and shook out his mane, in what he hoped was a very dignified manner. Yes, he was a horse, but he was still a man. Except anatomically. And he would be treated accordingly, with the utmost respect.

Silence Never Silence never healed the lonely. Silence never comforted the broken hearted. Silence never saved a life. Silence never won an argument with kindness. Silence never healed the poor. Silence never learned compassion. Silence never saw the pain in another. Silence never asked for forgiveness. Silence never felt remorse. Silence never felt empathy. Silence never grew up. Silence never listened to promptings. Silence never resolved a problem. Silence never had closure. Silence never had a conscience. Silence never developed integrity. Silence never knew manners. Silence never learned respect. Silence never matured. Silence never understood that the bible and its stories was God’s way of saying, “Stop being silent and start healing one another.” Silence never realized that Christ was an activist for communication.

This may sound too simple, but is great in consequence. Until one is committed, there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative (and creation), there is one elementary truth the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then providence moves too. A whole stream of events issues from the decision, raising in one's favor all manner of unforeseen incidents, meetings and material assistance, which no man could have dreamt would have come his way. I learned a deep respect for one of Goethe's couplets: Whatever you can do or dream you can, begin it. Boldness has genius, power and magic in it!

Though it had no wide reputation, all manner of people frequented 'The Midnight Bell.' This was in its nature, of course, since it is notorious that all manner of people frequent all manner of public-houses - which in this respect resemble railway stations and mad-houses.

The 'Dance of Love' is much more of a dialogue, one takes the lead and the other follows. One dictates a step and the other carries it out. One determines the direction, the other determines the distance travelled in a given figure. One sets the pace, the other reveals the grace. One understands the language of the other and knows what is coming next. The one leading leads with love and respect; never seeing the follower as being weak or inferior. And in the same manner, the one following follows with Trust and Submission; never feeling too big to be led or scared to jump. There is a blind assurance that someone is there to catch.

Beauty is the only human aspect which cannot be captured on any canvas howsoever hard an artist tries. At the most, the undaunted artist can replicate the beauty on paper but what is a replica in comparison to the original! The humbling resemblance can only be respected, not truly adored. Beauty cannot be imprisoned in the lens of a camera. The images of beauty are a moment of its essence. Beauty cannot be displayed to evoke pleasure for all on a cinema screen. Those are just its imprints, mere illusions of its existence. Beauty cannot be described by words; it cannot be written or read about. There are no suitable words in all the languages of the world, ancient or modern to hold it between a paper and a pen or a script and an eye. Beauty can only be experienced from far, its delightful aroma can only be tasted through one’s eyes and its pleasurable sight can only be felt from the soul. Beauty can only be best described at its origin through a befuddling silence, the kind that leaves one almost on the verge of a pleasurable death, just because one chooses beauty over life. There is nothing in this world to hold something so pure, so divine except a loving heart. And it is the only manner through which love recognises love; the language of love has no alphabet, no words.

There are abusive individuals whose worst little demons are greed, sloth,envy, gluttony, pride and wrath enslaved by their god which is money. They usually set their false assumptions, wrong judgments, gossips and lies forceful than the ones who hold the truth but what they missed out is that the victims of their aggressions, the targets of their wrong accusations and the recipients of their repetitive harassments carry what is truly essential and what lives longer, that is: truth and goodness, both of which shall always prevail against their vicious, evil manners.

Margaret's attention was thus called to her host; his whole manner as master of the house, and entertainer of his friends, was so straightforward, yet simple and modest, as to be thoroughly dignified. Margaret thought she had never seen him to so much advantage. When he had come to their house, there had been always something, either of over-eagerness or of that kind of vexed annoyance which seemed ready to pre-suppose that he was unjustly judged, and yet felt too proud to try and make himself better understood. But now, among his fellows, there was no uncertainty as to his position. He was regarded by them as a man of great force of character; of power in many ways. There was no need to struggle for their respect. He had it, and he knew it; and the security of this gave a fine grand quietness to his voice and ways, which Margaret had missed before.

A limit must be stated in a manner that is deliberately calculated to minimize resentment, and to save self-respect. The very process of limit-setting, of saying “no,” should convey authority, not insult. It should deal with a specific event, not with a developmental history.

I said that any individual who learned to do something better than anybody else—learned to do a common thing in an uncommon manner—had solved his problem, regardless of the colour of his skin, and that in proportion as the Negro learned to produce what other people wanted and must have, in the same proportion would he be respected.

When I meet a cat, I say, “Poor Pussy!” and stop down and tickle the side of its head; and the cat sticks up its tail in a rigid, cast-iron manner, arches its back, and wipes its nose up against my trousers; and all is gentleness and peace.  When Montmorency meets a cat, the whole street knows about it; and there is enough bad language wasted in ten seconds to last an ordinarily respectable man all his life, with care.

Upon my soul!' Tietjens said to himself, 'that girl down there is the only intelligent living soul I've met for years.' A little pronounced in manner sometimes; faulty in reasoning naturally, but quite intelligent, with a touch of wrong accent now and then. But if she was wanted anywhere, there she'd be! Of good stock, of course: on both sides! But positively, she and Sylvia were the only two human beings he had met for years whom he could respect: the one for sheer efficiency in killing; the other for having the constructive desire and knowing how to set about it. Kill or cure! The two functions of man. If you wanted something killed you'd go to Sylvia Tietjens in sure faith that she would kill it: emotion, hope, ideal; kill it quick and sure. If you wanted something kept alive you'd go to Valentine: she's find something to do for it. . . . The two types of mind: remorseless enemy, sure screen, dagger ... sheath! Perhaps the future of the world then was to women? Why not? He hand't in years met a man that he hadn't to talk down to - as you talk down to a child, as he had talked down to General Campion or to Mr. Waterhouse ... as he always talked down to Macmaster. All good fellows in their way ...

At paces that might stun and dismay the religious jogger, the runners easily kept up all manner of chatter and horseplay. When they occasionally blew by a huffing fatty or an aging road runner, they automatically toned down the banter to avoid overwhelming, to preclude the appearance of show boating (not that they slowed in the slightest). They in fact respected these distant cousins of the spirit, who, among all people, had some modicum of insight into their own days and ways. But the runners resembled them only in the sense that a puma resembles a pussy cat. It is the difference between stretching lazily on the carpet and prowling the jungle for fresh red meat.

Don’t talk or answer your cell phone while talking to ANYONE in person. There are no exceptions to this rule. Don’t answer it when you’re talking to someone at a party. Don’t answer it when you’re eating at a restaurant. Don’t answer it when you’re making a purchase or ordering food; the server or clerk is not a robot; each is a human being deserving of your respect.

I was taught how to “act normal.” I learned to hold the door for people. I learned to tell the truth, but to understand when it was okay to lie for politeness. I learned to use my manners, not to swear, to respect personal space, and to stop talking when it was time for somebody else to have a turn. And then I got to school. And I discovered that no one else had learned these things.

It was the Indian manner to vanish into the landscape, not to stand out against it. The Hopi villages that were set upon rock mesas were made to look like the rock on which they sat, were imperceptible at a distance. ... In the working of silver or drilling of turquoise the Indians had exhaustless patience; upon their blankets and belts and ceremonial robes they lavished their skill and pains. But their conception of decoration did not extend to the landscape. They seemed to have none of the European's desire to "master" nature, to arrange and re-create. They spent their ingenuity in the other direction; in accommodating themselves to the scene in which they found themselves. This was not so much from indolence, the Bishop thought, as from an inherited caution and respect. It was as if the great country were asleep, and they wished to carry on their lives without awakening it; or as if the spirits of earth and air and water were things not to antagonize and arouse. When they hunted, it was with the same discretion; an Indian hunt was never a slaughter. They ravaged neither the rivers nor the forest, and if they irrigated, they took as little water as would serve their needs. The land and all that it bore they treated with consideration; not attempting to improve it, they never desecrated it.

He loved her manner of sleepy acquiescence when they lay on the beach at dusk. He drew solace and sedation from her nearness. He had a craving to touch her always, to remain always in physical communication. He liked to encircle her ankle loosely with his fingers...to lightly and lovingly caress the downy skin of her fair, smooth thigh with the backs of his nails or dreamily, sensuously, almost unconsciously, slide his proprietary, respectful hand up the shell-like ridge of her spine... ...she was puzzled by the convulsive ecstasy men could take from [her body], by the intense and amazing need they had merely to touch it, to reach out urgently and press it, squeeze it, rub it... ...It thrilled Nurse Duckett rapturously that Yossarian could not keep his hand off her when they were together. She loved to look at his wide, long, sinewy back with its bronzed, unblemished skin. She loved to bring him to flame instantly by taking his whole ear in her mouth suddenly and running her hand down his front all the way. She loved to make him burn and suffer till dark, then satisfy him. Then kiss him adoringly because she had brought him such bliss.

What does it look like to live life in a manner worthy of the gospel? It looks like dying with Christ to one’s self and being raised in Christ to walk in the newness of life with our brothers and sisters. It means living grace-filled lives that grant patience and mercy and gentleness for the spiritual journeys of others and a respect for the differences and idiosyncrasies we all bring to the Lord’s table.

Let Love Move You... If you can’t stop thinking of her, it’s because her essence has left an imprint on your heart… on your soul... Don’t be afraid of this feeling; be nourished by it... Let it stir your entire being… Let it help release your greatest self... Let it inspire you to be loving… to be respectful… to be romantic… to be intelligent… to be passionate… to be a good listener… to be appreciative… Let this wonderful feeling move you to become a passionate love maker… a ravenous seducer... Do not be afraid of this deep love! Let it reveal the best of you… Let this feeling encourage you to behave in an honest and sincere manner… So that you may be more than a person she would settle for… so that you may be a person she would yearn for.

She liked to convey that she was well acquainted with the smartness and the manners of the stylish world, but that she had got beyond all that sort of thing. She was fond of declaring that she did not care a snap of the fingers for that, or for herself, or indeed for anything whatsoever. On this account, and in spite of her blowsiness, she enjoyed a certain degree of respect among the peasant lads of the neighbourhood. True, they spat when they spoke of her, and felt obliged to treat her with even more coarseness than other girls, but at bottom they were really mightily proud of this ‘damned slut’ who had issued from their own midst and who had so thoroughly seen through the veneer of the world.

Miss Bingley was very deeply mortified by Darcy's marriage; but as she thought it advisable to retain the right of visiting at Pemberley, she dropt all her resentment; was fonder than ever of Georgiana, almost as attentive to Darcy as heretofore, and paid off every arrear of civility to Elizabeth. Pemberley was now Georgiana's home; and the attachment of the sisters was exactly what Darcy had hoped to see. They were able to love each other, even as well as they intended. Georgiana had the highest opinion in the world of Elizabeth; though at first she often listened with an astonishment bordering on alarm at her lively, sportive manner of talking to her brother. He, who had always inspired in herself a respect which almost overcame her affection, she now saw the object of open pleasantry. Her mind received knowledge which had never before fallen in her way. By Elizabeth's instructions she began to comprehend that a woman may take liberties with her husband which a brother will not always allow in a sister more than ten years younger than himself. Lady Catherine was extremely indignant on the marriage of her nephew; and as she gave way to all the genuine frankness of her character, in her reply to the letter which announced its arrangement, she sent him language so very abusive, especially of Elizabeth, that for some time all intercourse was at an end. But at length, by Elizabeth's persuasion, he was prevailed on to overlook the offence, and seek a reconciliation; and, after a little farther resistance on the part of his aunt, her resentment gave way, either to her affection for him, or her curiosity to see how his wife conducted herself: and she condescended to wait on them at Pemberley, in spite of that pollution which its woods had received, not merely from the presence of such a mistress, but the visits of her uncle and aunt from the city. With the Gardiners they were always on the most intimate terms. Darcy, as well as Elizabeth, really loved them; and they were both ever sensible of the warmest gratitude towards the persons who, by bringing her into Derbyshire, had been the means of uniting them.

There is much in this vision that will remind you of your mystics; yet between them and us there is far more difference than similarity, in respect both of the matter and the manner of our thought. For while they are confident that the cosmos is perfect, we are sure only that it is very beautiful. While they pass to their conclusion without the aid of intellect, we have used that staff every step of the way. Thus, even when in respect of conclusions we agree with your mystics rather than your plodding intellectuals, in respect of method we applaud most your intellectuals; for they scorned to deceive themselves with comfortable fantasies.

Inferiority is not banal or incidental even when it happens to women. It is not a petty affliction like bad skin or circles under the eyes. It is not a superficial flaw in an otherwise perfect picture. It is not a minor irritation, nor is it a trivial inconvenience, an occasional aggravation, or a regrettable but (frankly) harmless lapse in manners. It is not a “point of view” that some people with soft skins find “ offensive. ” It is the deep and destructive devaluing of a person in life, a shredding of dignity and self-respect, an imposed exile from human worth and human recognition, the forced alienation of a person from even the possibility of wholeness or internal integrity. Inferiority puts rightful self-love beyond reach, a dream fragmented by insult into a perpetually recurring nightmare; inferiority creates a person broken and humiliated inside. The fragments— scattered pieces and sharp slivers of someone who can never be made whole—are then taken to be the standard of what is normal in her kind: women are like that. The insult that hurt her—inferiority as an assault, ongoing since birth—is seen as a consequence, not a cause, of her so-called nature, an inferior nature. In English, a graceful language, she is even called a piece. It is likely to be her personal experience that she is insufficiently loved. Her subjectivity itself is second-class, her experiences and perceptions inferior in the world as she is inferior in the world. Her experience is recast into a psychologically pejorative judgment: she is never loved enough because she is needy, neurotic, the insufficiency of love she feels being in and of itself evidence of a deep-seated and natural dependency. Her personal experiences or perceptions are never credited as having a hard core of reality to them. She is, however, never loved enough. In truth; in point of fact; objectively: she is never loved enough. As Konrad Lorenz wrote: “ I doubt if it is possible to feel real affection for anybody who is in every respect one’s inferior. ” 1 There are so many dirty names for her that one rarely learns them all, even in one’s native language.

But above all, above respect and esteem, there was a motive within her of good will which could not be overlooked. It was gratitude. -- Gratitude, not merely for having once loved her, but for loving her still well enough, to forgive all the petulance and acrimony of her manner in rejecting him, and all the unjust accusations accompanying her rejection. He who, she had been persuaded, would avoid her as his greatest enemy, seemed, on this accidental meeting, most eager to preserve the acquaintance, and without any indelicate display of regard, or any peculiarity of manner, where their two selves only were concerned, was soliciting the good opinion of her friends, and bent on making her known to his sister.

Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss. Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this. And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe. We mourn their loss as a nation together. For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, "Give me a challenge, and I'll meet it with joy." They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us. We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers. And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them. I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute. We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue. I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: "Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it." There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, "He lived by the sea, died on it, and was buried in it." Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete. The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and "slipped the surly bonds of earth" to "touch the face of God." Thank you.

We live in a multidimensional world. Why would you live a one-dimensional love? If you love someone... feel it, speak it, show it, be it.Do more than tell them… show them. Let them feel your dedicated respect and your unwavering devotion. Ensure that your commitment and passion are known and unquestionable. Show them what they mean to you… what they are to you. And… if you don’t feel inspired to show your love in this multidimensional manner… be kind enough to let them go… so they can find someone who will.

Commit. Listen “actively” to your partner. Ask questions. Give answers. Appreciate. Stay attractive. Keep growing intellectually. Include her. Give him privacy. Be honest and trustworthy. Tell your mate what you need. Accept his/her shortcomings. Mind your manners. Exercise your sense of humor. Respect him. Respect her. Compromise. Argue constructively. Never threaten to depart. Forget the past. Say “no” to adultery. Don’t assume the relationship will last forever; build it one day at a time. And never give up.

One ends a romantic relationship while remaining a compassionate friend by being kind above all else. By explaining one’s decision to leave the relationship with love and respect and emotional transparency. By being honest without being brutal. By expressing gratitude for what was given. By taking responsibility for mistakes and attempting to make amends. By acknowledging that one’s decision has caused another human being to suffer. By suffering because of that. By having the guts to stand by one’s partner even while one is leaving. By talking it all the way through and by listening. By honoring what once was. By bearing witness to the undoing and salvaging what one can. By being a friend, even if an actual friendship is impossible. By having good manners. By considering how one might feel if the tables were turned. By going out of one’s way to minimize hurt and humiliation. By trusting that the most compassionate thing of all is to release those we don’t love hard enough or true enough or big enough or right. By believing we are all worthy of hard, true, big, right love. By remembering while letting go.

The family of Dashwood had long been settled in Sussex. Their estate was large, and their residence was at Norland Park, in the centre of their property, where, for many generations, they had lived in so respectable a manner as to engage the general good opinion of their surrounding acquaintance. The late owner of this estate was a single man, who lived to a very advanced age, and who for many years of his life, had a constant companion and housekeeper in his sister. But her death, which happened ten years before his own, produced a great alteration in his home; for to supply her loss, he invited and received into his house the family of his nephew Mr. Henry Dashwood, the legal inheritor of the Norland estate, and the person to whom he intended to bequeath it. In the society of his nephew and niece, and their children, the old Gentleman's days were comfortably spent. His attachment to them all increased. The constant attention of Mr. and Mrs. Henry Dashwood to his wishes, which proceeded not merely from interest, but from goodness of heart, gave him every degree of solid comfort which his age could receive; and the cheerfulness of the children added a relish to his existence.

You speak as if you envied him." "And I do envy him, Emma. In one respect he is the object of my envy." Emma could say no more. They seemed to be within half a sentence of Harriet, and her immediate feeling was to avert the subject, if possible. She made her plan; she would speak of something totally different—the children in Brunswick Square; and she only waited for breath to begin, when Mr. Knightley startled her, by saying, "You will not ask me what is the point of envy.—You are determined, I see, to have no curiosity.—You are wise—but I cannot be wise. Emma, I must tell you what you will not ask, though I may wish it unsaid the next moment." "Oh! then, don't speak it, don't speak it," she eagerly cried. "Take a little time, consider, do not commit yourself." "Thank you," said he, in an accent of deep mortification, and not another syllable followed. Emma could not bear to give him pain. He was wishing to confide in her—perhaps to consult her;—cost her what it would, she would listen. She might assist his resolution, or reconcile him to it; she might give just praise to Harriet, or, by representing to him his own independence, relieve him from that state of indecision, which must be more intolerable than any alternative to such a mind as his.—They had reached the house. "You are going in, I suppose?" said he. "No,"—replied Emma—quite confirmed by the depressed manner in which he still spoke—"I should like to take another turn. Mr. Perry is not gone." And, after proceeding a few steps, she added—"I stopped you ungraciously, just now, Mr. Knightley, and, I am afraid, gave you pain.—But if you have any wish to speak openly to me as a friend, or to ask my opinion of any thing that you may have in contemplation—as a friend, indeed, you may command me.—I will hear whatever you like. I will tell you exactly what I think." "As a friend!"—repeated Mr. Knightley.—"Emma, that I fear is a word—No, I have no wish—Stay, yes, why should I hesitate?—I have gone too far already for concealment.—Emma, I accept your offer—Extraordinary as it may seem, I accept it, and refer myself to you as a friend.—Tell me, then, have I no chance of ever succeeding?" He stopped in his earnestness to look the question, and the expression of his eyes overpowered her. "My dearest Emma," said he, "for dearest you will always be, whatever the event of this hour's conversation, my dearest, most beloved Emma—tell me at once. Say 'No,' if it is to be said."—She could really say nothing.—"You are silent," he cried, with great animation; "absolutely silent! at present I ask no more." Emma was almost ready to sink under the agitation of this moment. The dread of being awakened from the happiest dream, was perhaps the most prominent feeling. "I cannot make speeches, Emma:" he soon resumed; and in a tone of such sincere, decided, intelligible tenderness as was tolerably convincing.—"If I loved you less, I might be able to talk about it more. But you know what I am.—You hear nothing but truth from me.—I have blamed you, and lectured you, and you have borne it as no other woman in England would have borne it.—Bear with the truths I would tell you now, dearest Emma, as well as you have borne with them. The manner, perhaps, may have as little to recommend them. God knows, I have been a very indifferent lover.—But you understand me.—Yes, you see, you understand my feelings—and will return them if you can. At present, I ask only to hear, once to hear your voice.

It is an unimaginatively standardized background, a sluggishness, of speech and manners, a rigid ruling of the spirit by the desire to appear respectable. It is contentment...the contentment of the quiet dead, who are scornful of the living for their restless walking. It is negation canonized as the one positive virtue. It is the prohibition of happiness. It is slavery self-sought and self-defended. It is dullness made God. A savorless people, gulping tasteless food, and sitting afterward, coatless and thoughtless, in rocking chairs prickly with inane decorations, listening to mechanical music, saying mechanical things about the excellence of Ford automobiles, and viewing themselves as the greatest race in the world.

Acknowledge and appreciate these efforts, and give yourself a pat on the back for what you did right. This is absolutely essential for self-encouragement. It’s not enough to merely unhook from all our harsh criticisms and self-judgments; we need to actively appreciate our efforts, especially when we fail to achieve our goals. Each time we do this, we are learning how to be an effective coach. Ineffective coaches focus only on what went wrong, and do so in a harsh, judgmental manner. Effective coaches first acknowledge and appreciate what went right—and then, in a respectful, nonjudgmental manner, they acknowledge what went wrong and turn it into a useful learning experience.

The so-called “black magician” is a “new brain” hominid fear-merchant who has somewhere learned that there are more powerful intimidations than physical assault. The dimensions of horror, terror and mindwarp are discovered. You can scare more people, and acquire greater power, by the exploitation of psychic assault. When a human’s “mind” or reality-construct is threatened, the person virtually ceases to exist as human, and regresses to the status of a terrorized mammal in a trap. Just as the physical bully feeds on fear and is thrown off stride by the appearance of real courage, the psychic terrorist feeds on gullibility and is baffled by intelligence. When the bully confronts true courage, he automatically ceases to attack. Instead, he seeks to make the maverick into an ally, and often offers the position of second-in-command. If that is declined in a respectful (not churlish) manner, he will probably agree to recognize the other as a separate sovereign with a private turf. The psychic terrorist, similarly, is only accustomed to bamboozling the credulous. Confronted with a self-disciplined independent mind, he hesitates. Eventually, like the physical bully, he laughs and offers comradeship. “You and me, we’re smart. We’re not like these other jerks.” A nudge and a conspiratorial wink.

Impatiently I waited for evening, when I might summon you to my presence. An unusual– to me– a perfectly new character, I suspected was yours; I desired to search it deeper, and know it better. You entered the room with a look and air at once shy and independent; you were quaintly dress– much as you are now. I made you talk; ere long I found you full of strange contrasts. Your garb and manner were restricted by rule; your air was often diffident, and altogether that of one refined by nature, but absolutely unused to society, and a good deal afraid of making herself disadvantageously conspicuous by some solecism or blunder; yet, when addressed, you lifted a keen, a daring, and a glowing eye to your interlocutor’s face; there was penetration and power in each glance you gave; when plied by close questions, you found ready and round answers. Very soon you seemed to get used to me – I believe you felt the existence of sympathy between you and your grim and cross master, Jane; for it was astonishing to see how quickly a certain pleasant ease tranquilized your manner; snarl as I would, you showed no surprise, fear, annoyance, or displeasure, at my moroseness; you watched me, and now and then smiled at me with a simple yet sagacious grace I cannot describe. I was at once content and stimulated with what I saw; I liked what I had seen, and wished to see more. Yet, for a long time, I treated you distantly, and sought your company rarely, I was an intellectual epicure, and wished to prolong the gratification of making this novel and piquant acquaintance; besides, I was for a while troubled with a haunting fear that if I handled the flower freely its bloom would fade – the sweet charm of freshness would leave it. I did not then know that it was no transitory blossom, but rather the radiant resemblance of one, cut in an indestructible gem. Moreover, I wished to see whether you would seek me if I shunned you – but you did not; you kept in the school-room as still as your own desk and easel; if by chance I met you, you passed me as soon, and with as little token of recognition, as was consistent with respect. Your habitual expression in those days, Jane, was a thoughtful look; not despondent, fro you were not sickly; but not buoyant, for you had little hope, and no actual pleasure. I wondered what you thought of me– or if you ever thought of me; to find this out, I resumed my notice of you. There was something glad in your glance, and genial in your manner, when you conversed; I saw you had a social heart; it was the silent school-room– it was the tedium of your life that made you mournful. I permitted myself the delight of being kind to you; kindness stirred emotion soon; your face became soft in expression, your tones gentle; I liked my name pronounced by your lips in a grateful, happy accent. I used to enjoy a chance meeting with you, Jane, at this time; there was a curious hesitation in your manner; you glanced at me with a slight trouble– a hovering doubt; you did not know what my caprice might be– whether I was going to play the master, and be stern– or the friend, and be benignant. I was now too fond of you often to stimulate the first whim; and, when I stretched my hand out cordially, such bloom, and light, and bliss, rose to your young, wistful features, I had much ado often to avoid straining you then and there to my heart.

There might, Gentlemen, be an impropriety in my taking notice, in this Address to you, of an anonymous production, but the manner in which that performance has been introduced to the army, the effect it was intended to have, together with some other circumstances, will amply justify my observations on the tendency of that Writing. With respect to the advice given by the Author, to suspect the Man, who shall recommend moderate measures and longer forbearance, I spurn it, as every Man, who regards liberty, and reveres that justice for which we contend, undoubtedly must; for if Men are to be precluded from offering their Sentiments on a matter, which may involve the most serious and alarming consequences, that can invite the consideration of Mankind, reason is of no use to us; the freedom of Speech may be taken away, and dumb and silent we may be led, like sheep, to the Slaughter.

I must say a word about fear. It is life's only true opponent. Only fear can defeat life. It is a clever, treacherous adversary, how well I know. It has no decency, respects no law or convention, shows no mercy. It goes for your weakest spot, which it finds with unerring ease. It begins in your mind, always. One moment you are feeling calm, self-possessed, happy. Then fear, disguised in the garb of mild-mannered doubt, slips into your mind like a spy. Doubt meets disbelief and disbelief tries to push it out. But disbelief is a poorly armed foot soldier. Doubt does away with it with little trouble. You become anxious. Reason comes to do battle for you. You are reassured. Reason is fully equipped with the latest weapons technology. But, to your amazement, despite superior tactics and a number of undeniable victories, reason is laid low. You feel yourself weakening, wavering. Your anxiety becomes dread. Fear next turns fully to your body, which is already aware that something terribly wrong is going on. Already your lungs have flown away like a bird and your guts have slithered away like a snake. Now your tongue drops dead like an opossum, while your jaw begins to gallop on the spot. Your ears go deaf. Your muscles begin to shiver as if they had malaria and your knees to shake as though they were dancing. Your heart strains too hard, while your sphincter relaxes too much. And so with the rest of your body. Every part of you, in the manner most suited to it, falls apart. Only your eyes work well. They always pay proper attention to fear. Quickly you make rash decisions. You dismiss your last allies: hope and trust. There, you've defeated yourself. Fear, which is but an impression, has triumphed over you. The matter is difficult to put into words. For fear, real fear, such as shakes you to your foundation, such as you feel when you are brought face to face with your mortal end, nestles in your memory like a gangrene: it seeks to rot everything, even the words with which to speak of it. So you must fight hard to express it. You must fight hard to shine the light of words upon it. Because if you don't, if your fear becomes a wordless darkness that you avoid, perhaps even manage to forget, you open yourself to further attacks of fear because you never truly fought the opponent who defeated you.

Honour is kind of what you get when you weaponise manners, but if you’re brought up in a system where honour is valued more than life itself it makes a lot more sense. Some. A bit. Anyway: they attacked me as they were honour bound to do, and I defended myself as I was bound to do, but killed them in self-defence. I think it was what Gareth had planned. He had dishonoured himself by kidnapping Perkins in the first place and causing our tribes to fall out, then been the cause of me dishonouring myself, which then brought dishonour upon himself. By attacking me, he allowed me to restore my lost honour by killing him, and, odd as it might seem, his honour as well. He died with honour, and I thank and respect him for it. We didn’t leave them to the slugs at all, and instead buried them with tribal honours, which is why we were kind of delayed. The ground was hard and we had to ride for miles to find a shovel.

I give you this charge, that you shall be of my Privy Council and content yourself to take pains for me and my realm. This judgement I have of you, that you will not be corrupted with any manner of gift and that you will be faithful to the State, and that without respect of my private will, you will give me that counsel that you think best: and, if you shall know anything necessary to be declared to me of secrecy, you shall show it to myself only and assure yourself I will not fail to keep taciturnity therein. And therefore herewith I charge you. Administering the oath of office to William Cecil as Secretary of State, November 20, 1558, as quoted in Elizabeth I: The Word of a Prince, A Life from Contemporary Documents, by Maria Perry, Chapter V, Section: To make a good account to Almighty God

Politeness as filtered through fragility and supremacy isn’t about manners; it’s about a methodology of controlling the conversation. Polite white people who respond to calls for respect, for getting boots off necks with demand for decorum, aren’t interested in resistance or disruption. They are interested in control. They replicate the manners of Jim Crow America, demanding deference and obedience; they want the polite facade instead of disruption. They insist that they know best what should be done when attempting to battle and defeat bias, but in actuality they’re just happy to be useless. They are obstacles to freedom who feel no remorse, who provide no valuable insight, because ultimately, they are content to get in the way. They’re oppression tourists, virtue-signaling volunteers who are really just here to get what they can and block the way, so no others can pass without meeting whatever arbitrary standards they create. And if you get enough of them in one place, they can prevent any real progress from occurring while they reap the benefits of straddling white supremacy and being woke. They have less power than they think, than anyone realizes, but like any small predator, they manage to be flashy enough to be seen.

It was a city in which the very old and the awkwardly new jostled each other, not uncomfortably, but without respect; a city of shops and offices and restaurants and homes, of parks and churches, of ignored monuments and remarkably unpalatial palaces; a city of hundreds of districts with strange names—Crouch End, Chalk Farm, Earl’s Court, Marble Arch—and oddly distinct identities; a noisy, dirty, cheerful, troubled city, which fed on tourists, needed them as it despised them, in which the average speed of transportation through the city had not increased in three hundred years, following five hundred years of fitful road-widening and unskillful compromises between the needs of traffic, whether horse-drawn, or, more recently, motorized, and the needs of pedestrians; a city inhabited by and teeming with people of every color and manner and kind.

Ancient astrology was rather different from the modern horoscope. Its more learned practitioners enjoyed intellectual respectability, and there was a substantial overlap between astrology and philosophy. People would consult astrologers on anything, from the time and manner in which they were going to die to who was likely to win in the chariot-races that afternoon. The chronology of the origins and development of astrology are impossible to establish, and were debated even in the ancient world. Suffice it to say here that the Western tradition was one of many traditions: Indian, Chinese, Middle Eastern. It was Ptolemy, the Hellenistic geographer and astrologer, who first laid the technical foundations of Western astrology in his Tetrabiblos (‘Four Books’). But the rise in the prominence of astrology was closely tied to the Roman imperial regime. It greatly benefited emperors to have their sovereignty ‘written in the stars’.

There are countries in which the communal provision of housing, transport, education and health care is so inferior that inhabitants will naturally seek to escape involvement with the masses by barricading themselves behind solid walls. The desire for high status is never stronger than in situations where 'ordinary' life fails to answer a median need for dignity or comfort. Then there are communities—far fewer in number and typically imbued with a strong (often Protestant) Christian heritage—whose public realms exude respect in their principles and architecture, and whose citizens are therefore under less compulsion to retreat into a private domain. Indeed, we may find that some of our ambitions for personal glory fade when the public spaces and facilities to which we enjoy access are themselves glorious to behold; in such a context, ordinary citizenship may come to seem an adequate goal. In Switzerland's largest city, for instance, the need to own a car in order to avoid sharing a bus or train with strangers loses some of the urgency it has in Los Angeles or London, thanks to Zurich's superlative train network, which is clean, safe, warm and edifying in its punctuality and technical prowess. There is little reason to travel in an automotive cocoon when, for a fare of only a few francs, an efficient, stately tramway will provide transport from point A to point B at a level of comfort an emperor might have envied. One insight to be drawn from Christianity and applied to communal ethics is that, insofar as we can recover a sense of the preciousness of every human being and, even more important, legislate for spaces and manner that embody such a reverence in their makeup, then the notion of the ordinary will shed its darker associations, and, correspondingly, the desires to triumph and to be insulated will weaken, to the psychological benefit of all.

Evie stiffened nervously when she felt his hands moving along the line of fasteners on the back of her brown wool. “What are you doing?” “Helping you to change your gown.” “I don’t want to. Not now. I… oh, please don’t!” But he persisted, sliding one hand around her front to keep her in place, while his other continued to release the row of buttons. Rather than resort to an undignified struggle, Evie flushed and held still, goose bumps rising on her exposed skin. “I w-wish you wouldn’t handle me in such a cavalier manner!” “The word ‘cavalier’ implies indifference,” he replied, pushing the gown over her hips. It fell in a scratchy heap to the floor. “And there is nothing indifferent about my reaction to you, love.” “One could wish for a bit of respect,” Evie exclaimed, shivering before him in her underclothes. “Especially after… after…” “You don’t need respect. You need comfort, and holding, and possibly a good long tumble in bed with me.

Justine, you may remember, was a great favourite of yours; and I recollect you once remarked that if you were in an ill humour, one glance from Justine could dissipate it, for the same reason that Ariosto gives concerning the beauty of Angelica —she looked so frank-hearted and happy. My aunt conceived a great attachment for her, by which she was induced to give her an education superior to that which she had at first intended. This benefit was fully repaid; Justine was the most grateful little creature in the world: I do not mean that she made any professions I never heard one pass her lips, but you could see by her eyes that she almost adored her protectress. Although her disposition was gay and in many respects inconsiderate, yet she paid the greatest attention to every gesture of my aunt. She thought her the model of all excellence and endeavoured to imitate her phraseology and manners, so that even now she often reminds me of her.

I loved you enough to bug you about where you were going, with whom and what time you would get home. I loved you enough to insist you buy a bike with your own money even though we could afford it. I loved you enough to be silent and let you discover your friend was a creep. I loved you enough to make you return a Milky Way with a bite out of it to the drugstore and confess, “I stole this.” I loved you enough to stand over you for two hours while you cleaned your bedroom, a job that would have taken me 15 minutes. I loved you enough to say, “Yes, you can go to Disney World on Mother’s Day.” I loved you enough to let you see anger, disappointment, disgust and tears in my eyes. I loved you enough not to make excuses for your lack of respect or your bad manners. I loved you enough to admit that I was wrong and ask for your forgiveness. I loved you enough to ignore what every other mother did or said. I loved you enough to let you stumble, fall, hurt and fail. I loved you enough to let you assume the responsibility for your own actions at age 6, 10 or 16. I loved you enough to figure you would lie about the party being chaperoned but forgave you for it—after discovering I was right. I loved you enough to accept you for what you are, not what I wanted you to be. But, most of all, I loved you enough to say no when you hated me for it. That was the hardest part of all.

I pity those reviewers above, and people like them, who ridicule authors like R.A. Boulay and other proponents of similar Ancient Astronaut theories, simply for putting forth so many interesting questions (because that's really what he often throughout openly admits is all he does does) in light of fascinating and thought-provoking references which are all from copious sources. Some people will perhaps only read the cover and introduction and dismiss it as soon as any little bit of information flies in the face of their beliefs or normalcy biases. Some of those people, I'm sure, are some of the ones who reviewed this book so negatively without any constructive criticism or plausible rebuttal. It's sad to see how programmed and indoctrinated the vast majority of humanity has become to the ills of dogma, indoctrination, unverified status quos and basic ignorance; not to mention the laziness and conformity that results in such acquiescence and lack of critical thinking or lack of information gathering to confirm or debunk something. Too many people just take what's spoon fed to them all their lives and settle for it unquestioningly. For those people I like to offer a great Einstein quote and one of my personal favorites and that is: "Condemnation without investigation is the highest form of ignorance" I found this book to be a very interesting gathering of information and collection of obscure and/or remote antiquated information, i.e. biblical, sacred, mythological and otherwise, that we were not exactly taught to us in bible school, or any other public school for that matter. And I am of the school of thought that has been so for intended purposes. The author clearly cites all his fascinating sources and cross-references them rather plausibly. He organizes the information in a sequential manner that piques ones interest even as he jumps from one set of information to the next. The information, although eclectic as it spans from different cultures and time periods, interestingly ties together in several respects and it is this synchronicity that makes the information all the more remarkable. For those of you who continue to seek truth and enlightenment because you understand that an open mind makes for and lifelong pursuit of such things I leave you with these Socrates quotes: "True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.

After a moment or two a man in brown crimplene looked in at us, did not at all like the look of us and asked us if we were transit passengers. We said we were. He shook his head with infinite weariness and told us that if we were transit passengers then we were supposed to be in the other of the two rooms. We were obviously very crazy and stupid not to have realized this. He stayed there slumped against the door jamb, raising his eyebrows pointedly at us until we eventually gathered our gear together and dragged it off down the corridor to the other room. He watched us go past him shaking his head in wonder and sorrow at the stupid futility of the human condition in general and ours in particular, and then closed the door behind us. The second room was identical to the first. Identical in all respects other than one, which was that it had a hatchway let into one wall. A large vacant-looking girl was leaning through it with her elbows on the counter and her fists jammed up into her cheekbones. She was watching some flies crawling up the wall, not with any great interest because they were not doing anything unexpected, but at least they were doing something. Behind her was a table stacked with biscuits, chocolate bars, cola, and a pot of coffee, and we headed straight towards this like a pack of stoats. Just before we reached it, however, we were suddenly headed off by a man in blue crimplene, who asked us what we thought we were doing in there. We explained that we were transit passengers on our way to Zaire, and he looked at us as if we had completely taken leave of our senses. 'Transit passengers? he said. 'It is not allowed for transit passengers to be in here.' He waved us magnificently away from the snack counter, made us pick up all our gear again, and herded us back through the door and away into the first room where, a minute later, the man in the brown crimplene found us again. He looked at us. Slow incomprehension engulfed him, followed by sadness, anger, deep frustration and a sense that the world had been created specifically to cause him vexation. He leaned back against the wall, frowned, closed his eyes and pinched the bridge of his nose. 'You are in the wrong room,' he said simply. `You are transit passengers. Please go to the other room.' There is a wonderful calm that comes over you in such situations, particularly when there is a refreshment kiosk involved. We nodded, picked up our gear in a Zen-like manner and made our way back down the corridor to the second room. Here the man in blue crimplene accosted us once more but we patiently explained to him that he could fuck off.

Through The Mecca I saw that we were, in our own segregated body politic, cosmopolitans. The black diaspora was not just our own world but, in so many ways, the Western world itself. Now, the heirs of those Virginia planters could never directly acknowledge this legacy or reckon with its power. And so that beauty that Malcolm pledged us to protect, black beauty, was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black five-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit. Serious history was the West, and the West was white. This was all distilled for me in a quote I once read from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?” Bellow quipped. Tolstoy was “white,” and so Tolstoy “mattered,” like everything else that was white “mattered.” And this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?

Somewhere close I knew spear-nosed bats flew through the tree crowns in search of fruit, palm vipers coiled in ambush in the roots of orchids, jaguars walked the river's edge; around them eight hundred species of trees stood, more than are native to all of North America; and a thousand species of butterflies, 6 percent of the entire world fauna, waited for the dawn.About the orchids of that place we knew very little. About flies and beetles almost nothing, fungi nothing, most kinds of organisms nothing. Five thousand kinds of bacteria might be found in a pinch of soil, and about them we knew absolutely nothing. This was wilderness in the sixteenth-century sense, as it must have formed in the minds of the Portuguese explorers, its interior still largely unexplored and filled with strange, myth-engendering plants and animals. From such a place the pious naturalist would send long respectful letters to royal patrons about the wonders of the new world as testament to the glory of God. And I thought: there is still time to see this land in such a manner.

How many ills, how many infirmities, does man owe to his excesses, his ambition – in a word, to the indulgence of his various passions! He who should live soberly in all respects, who should never run into excesses of any kind, who should be always simple in his tastes, modest in his desires, would escape a large proportion of the tribulations of human life. It is the same with regard to spirit-life, the sufferings of which are always the consequence of the manner in which a spirit has lived upon the earth. In that life undoubtedly he will no longer suffer from gout or rheumatism; but his wrong-doing down here will cause him to experience other sufferings no less painful. We have seen that those sufferings are the result of the links which exist between a spirit and matter; that the more completely he is freed from the influence of matter – in other words, the more dematerialized he is – the fewer are the painful sensations experienced by him. It depends, therefore, on each of us to free ourselves from the influence of matter by our action in this present life. Man possesses free-will, and, consequently, the power of electing to do or not to do. Let him conquer his animal passions; let him rid himself of hatred, envy, jealousy, pride; let him throw off the yoke of selfishness; let him purify his soul by cultivating noble sentiments; let him do good; let him attach to the things of this world only the degree of importance which they deserve – and he will, even under his present corporeal envelope, have effected his purification, and achieved his deliverance from the influence of matter, which will cease for him on his quitting that envelope. For such a one the remembrance of physical sufferings endured by him in the life he has quitted has nothing painful, and produces no disagreeable impression, because they affected his body only, and left no trace in his soul. He is happy to be relieved from them; and the calmness of a good conscience exempts him from all moral suffering.

So what," the Chelgrian asked, "is the point of me or anybody else writing a symphony, or anything else?" The avatar raised its brows in surprise. "Well, for one thing, you do it, it's you who gets the feeling of achievement." "Ignoring the subjective. What would be the point for those listening to it?" "They'd know it was one of their own species, not a Mind, who created it." "Ignoring that, too; suppose they weren't told it was by an AI, or didn't care." "If they hadn't been told then the comparison isn't complete; information is being concealed. If they don't care, then they're unlike any group of humans I've ever encountered." "But if you can—" "Ziller, are concerned that Minds—AIs, if you like—can create, or even just appear to create, original works of art?" "Frankly, when they're the sort of original works of art that I create, yes." "Ziller, it doesn't matter. You have to think like a mountain climber." "Oh, do I?" "Yes. Some people take days, sweat buckets, endure pain and cold and risk injury and—in some cases—permanent death to achieve the summit of a mountain only to discover there a party of their peers freshly arrived by aircraft and enjoying a light picnic." "If I was one of those climbers I'd be pretty damned annoyed." "Well, it is considered rather impolite to land an aircraft on a summit which people are at that moment struggling up to the hard way, but it can and does happen. Good manners indicate that the picnic ought to be shared and that those who arrived by aircraft express awe and respect for the accomplishment of the climbers. "The point, of course, is that the people who spent days and sweated buckets could also have taken an aircraft to the summit if all they'd wanted was to absorb the view. It is the struggle that they crave. The sense of achievement is produced by the route to and from the peak, not by the peak itself. It is just the fold between the pages." The avatar hesitated. It put its head a little to one side and narrowed its eyes. "How far do I have to take this analogy, Cr. Ziller?

New York November 10, 1958 Dear Thom: We had your letter this morning. I will answer it from my point of view and of course Elaine will from hers. First—if you are in love—that’s a good thing—that’s about the best thing that can happen to anyone. Don’t let anyone make it small or light to you. Second—There are several kinds of love. One is a selfish, mean, grasping, egotistical thing which uses love for self-importance. This is the ugly and crippling kind. The other is an outpouring of everything good in you—of kindness and consideration and respect—not only the social respect of manners but the greater respect which is recognition of another person as unique and valuable. The first kind can make you sick and small and weak but the second can release in you strength, and courage and goodness and even wisdom you didn’t know you had. You say this is not puppy love. If you feel so deeply—of course it isn’t puppy love. But I don’t think you were asking me what you feel. You know better than anyone. What you wanted me to help you with is what to do about it—and that I can tell you. Glory in it for one thing and be very glad and grateful for it. The object of love is the best and most beautiful. Try to live up to it. If you love someone—there is no possible harm in saying so—only you must remember that some people are very shy and sometimes the saying must take that shyness into consideration. Girls have a way of knowing or feeling what you feel, but they usually like to hear it also. It sometimes happens that what you feel is not returned for one reason or another—but that does not make your feeling less valuable and good. Lastly, I know your feeling because I have it and I’m glad you have it. We will be glad to meet Susan. She will be very welcome. But Elaine will make all such arrangements because that is her province and she will be very glad to. She knows about love too and maybe she can give you more help than I can. And don’t worry about losing. If it is right, it happens—The main thing is not to hurry. Nothing good gets away. Love, Fa

I lived through beautiful times, Busayna. It was a different age. Cairo was like Europe. It was clean and smart and the people were well mannered and respectable and everyone knew his place exactly. I was different too. I had my station in life, my money, all my friends were of a certain niveau, I had my special places where I would spend the evening—the Automobile Club, the Club Muhammad Ali, the Gezira Club. What times! Every night was filled with laughter and parties and drinking and singing. There were lots of foreigners in Cairo. Most of the people living downtown were foreigners, until Abd el Nasser threw them out in 1956.” “Why did he throw them out?” “He threw the Jews out first, then the rest of the foreigners got scared and left. By the way, what’s your opinion of Abd el Nasser?” “I was born after he died. I don’t know. Some people say he was a hero and others say he was a criminal.” “Abd el Nasser was the worst ruler in the whole history of Egypt. He ruined the country and brought us defeat and poverty. The damage he did to the Egyptian character will take years to repair. Abd el Nasser taught the Egyptians to be cowards, opportunists, and hypocrites.” “So why do people love him?” “Who says people love him?” “Lots of people that I know love him.” “Anyone who loves Abd el Nasser is either an ignoramus or did well out of him. The Free Officers were a bunch of kids from the dregs of society, destitutes and sons of destitutes. Nahhas Basha was a good man and he cared about the poor. He allowed them to join the Military College and the result was that they made the coup of 1952. They ruled Egypt and they robbed it and looted it and made millions. Of course they have to love Abd el Nasser; he was the boss of their gang.

Moral for psychologists. -- Not to go in for backstairs psychology. Never to observe in order to observe! That gives a false perspective, leads to squinting and something forced and exaggerated. Experience as the wish to experience does not succeed. One must not eye oneself while having an experience; else the eye becomes "an evil eye." A born psychologist guards instinctively against seeing in order to see; the same is true of the born painter. He never works "from nature"; he leaves it to his instinct, to his camera obscura, to sift through and express the "case," "nature," that which is "experienced." He is conscious only of what is general, of the conclusion, the result: he does not know arbitrary abstractions from an individual case. What happens when one proceeds differently? For example, if, in the manner of the Parisian novelists, one goes in for backstairs psychology and deals in gossip, wholesale and retail? Then one lies in wait for reality, as it were, and every evening one brings home a handful of curiosities. But note what finally comes of all this: a heap of splotches, a mosaic at best, but in any case something added together, something restless, a mess of screaming colors. The worst in this respect is accomplished by the Goncourts; they do not put three sentences together without really hurting the eye, the psychologist's eye. Nature, estimated artistically, is no model. It exaggerates, it distorts, it leaves gaps. Nature is chance. To study "from nature" seems to me to be a bad sign: it betrays submission, weakness, fatalism; this lying in the dust before petit faits [little facts] is unworthy of a whole artist. To see what is--that is the mark of another kind of spirit, the anti-artistic, the factual. One must know who one is. Toward a psychology of the artist. -- If there is to be art, if there is to be any aesthetic doing and seeing, one physiological condition is indispensable: frenzy. Frenzy must first have enhanced the excitability of the whole machine; else there is no art. All kinds of frenzy, however diversely conditioned, have the strength to accomplish this: above all, the frenzy of sexual excitement, this most ancient and original form of frenzy. Also the frenzy that follows all great cravings, all strong affects; the frenzy of feasts, contests, feats of daring, victory, all extreme movement; the frenzy of cruelty; the frenzy in destruction, the frenzy under certain meteorological influences, as for example the frenzy of spring; or under the influence of narcotics; and finally the frenzy of will, the frenzy of an overcharged and swollen will. What is essential in such frenzy is the feeling of increased strength and fullness. Out of this feeling one lends to things, one forces them to accept from us, one violates them--this process is called idealizing. Let us get rid of a prejudice here: idealizing does not consist, as is commonly held, in subtracting or discounting the petty and inconsequential. What is decisive is rather a tremendous drive to bring out the main features so that the others disappear in the process. In this state one enriches everything out of one's own fullness: whatever one sees, whatever one wills, is seen swelled, taut, strong, overloaded with strength. A man in this state transforms things until they mirror his power--until they are reflections of his perfection. This having to transform into perfection is--art. Even everything that he is not yet, becomes for him an occasion of joy in himself; in art man enjoys himself as perfection.

Thieving was not a sheer absurdity. It was a form of human industry, perverse indeed, but still an industry exercised in an industrious world; it was work undertaken for the same reason as the work in potteries, in coal mines, in fields, in tool-grinding shops. It was labour, whose practical difference from the other forms of labour consisted in the nature of its risk, which did not lie in ankylosis, or lead poisoning, or fire-damp, or gritty dust, but in what may be briefly defined in its own special phraseology as "Seven years' hard". Chief Inspector Heat was, of course, not insensible to the gravity of moral differences. But neither were the thieves he had been looking after. They submitted to the severe sanction of a morality familiar to Chief Inspector Heat with a certain resignation. They were his fellow citizens gone wrong because of imperfect education, Chief Inspector Heat believed; but allowing for that difference, he could understand the mind of a burglar, because, as a matter of fact, the mind and the instincts of a burglar are of the same kind as the mind and the instincts of a police officer. Both recognize the same conventions, and have a working knowledge of each other's methods and of the routine of their respective trades. They understand each other, which is advantageous to both, and establishes a sort of amenity in their relations. Products of the same machine, one classed as useful and the other as noxious, they take the machine for granted in different ways, but with a seriousness essentially the same. The mind of Chief Inspector Heat was inaccessible to ideas of revolt. But his thieves were not rebels. His bodily vigour, his cool, inflexible manner, his courage, and his fairness, had secured for him much respect and some adulation in the sphere of his early successes. He had felt himself revered and admired. And Chief Inspector Heat, arrested within six paces of the anarchist nicknamed the Professor, gave a thought of regret to the world of thieves--sane, without morbid ideals, working by routine, respectful of constituted authorities, free from all taint of hate and despair.

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.