Manners

Manners are forms of interpersonal interaction.

A society values ​​certain forms of behavior negatively (eg, as coarse, crude, uncouth, rude, unmannerly, cowardly ) or positive ( eg, as well educated, polite, cultured, noble, brave ) and distinguishes " good" and " bad " manners. Frequently used in the German language, the word " manners " without the " good" and said nevertheless " good manners ".

Manners, meanwhile, also act as an identity- a sign of belonging to a society and a social group within a society.

Manners and etiquette

Even technical writers use the words " manners " and " etiquette " often means the same. In the narrow sense, however, is so called different things:

• The term etiquette ( manners, manners ) denotes concrete behavioral habits: the way how a person certain social situations actually handles, such as whether and with what words, what he gestures etc. another person greets you when he meets her.
• The term, however, etiquette refers to a ( written or unwritten ) rule canon, are laid down in the processes of social intercourse, for example, the rules governing whether and with what words and gestures which a person has a different welcome.

History

One of the first " mediator " between education and manners was Erasmus of Rotterdam (1466-1536), who with his "educational books " for Prince (Prince's mirror ) and his etiquette book ( de civilitate ) a manual pretending. Aligned Sociologically was also the first time in 1788 brought out works over dealing with people of Freiherr Knigge ( 1752-1796 ).

In contrast to the current popular belief, there is in the book by no means a Behave Guide with advice on questions like: " Which fork should be used with which knife is used for what food? " Only after Knigge's death, his book was repeatedly rewritten by editors and so increasingly becoming a decency fibula, a modern etiquette.

Handling values ​​and virtues handling

Nicolai Hartmann speaks of " values ​​[n ] of the outer dealing " and "Dealing virtues". Even though the "Handling values ​​" only a " fringe of the ethical value board " made ​​up, would this an ethical, moral relative value: there in need at all a prevailing custom, without the "man in the formless, culture Lose" sink and without the " unfolding the inner ethos " is disabled.

" How random or conventionally existing modes of transport may be, how ridiculous it may seem to the appear from foreign cultures into it Into Asked, they are a deep necessity of life, and who they hurt, sins against the fellow man just as much as the unjust and unloving. "