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Civility Quotes

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Civility Quotes

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

“When had I tamed myself? It had been a lengthy apprenticeship, begun when I was as young as ten, and continued relentlessly throughout my adolescence, when I had discovered to my own terror that I wanted to murder somebody: my father, a sarcastic friend, my professor of Latin and Greek, even a rude passerby. It was not until I was almost twenty that I began to suspect that, along with the repression of my violent impulses, I had repressed everything, even my ability to experience a profound emotion, even my impulse to do good deeds and help others. I had become as good as I had hoped to be, but good with the cautious detachment of one who never indulges in excess.”

“Astonishing, of course, that those very terms - 'reeducation' and 'rehabilitation' - do not scare the hell out of academics who use them and hear them. That they do not call to mind the not-so-distant history of authoritarian regimes in Europe or lead on to the thought that 'diversity,' for many of us in the academy, has now come to mean a plurality of sameness. More important: the words, apparently, do not suggest how vulnerable we are - all of us - to error, slippage, and hurt, and how the protocols, tribunals, and shamings currently favored by many in the academy have distracted us from our primary obligation, which is to foster an atmosphere of candor, good will, kindness, and basic decency without which we can be of no use to one another or to our students.”

“Remember the country and the age in which we live. Remember that we are English, that we are Christians. Consult your own understanding, your own sense of the probable [...]. Does our education prepare us for such atrocities? Do our laws connive at them? Could they be perpetrated without being known, in a country like this, where social and literary intercourse is on a such footing, where every man is surrounded by a neighbourhood of voluntary spies, and where roads and newspapers lay everything open?”

“Being nice is often about avoiding conflict, letting inappropriate actions slide, or bottling up words and actions that ought to be spoken and enacted to prevent creating an uncomfortable scene. At its worst, being nice reinforces actions and attitudes that strip away human dignity.”

“When people say things that we find offensive, civic charity asks that we resist the urge to attribute to immorality or prejudice views that can be equally well explained by other motives. It asks us to give the benefit of doubts, the assumption of goodwill, and the gift of attention. When people say things that agree with or respond thoughtfully to our arguments, we acknowledge that they have done so. We compliment where we can do so honestly, and we praise whatever we can legitimately find praiseworthy in their beliefs and their actions. When we argue with a forgiving affection, we recognize that people are often carried away by passions when discussing things of great importance to them. We overlook slights and insults and decline to respond in kind. We apologize when we get something wrong or when we hurt someone's feelings, and we allow others to apologize to us when they do the same. When people don't apologize, we still don't hold grudges or hurt them intentionally, even if we feel that they have intentionally hurt us. If somebody is abusive or obnoxious, we may decline to participate in further conversation, but we don't retaliate or attempt to make them suffer. And we try really hard not to give in to the overwhelming feeling that arguments must be won - and opponents destroyed - if we want to protect our own status or sense of worth. We never forget that our opponents are human beings who possess innate dignity and fellow citizens who deserve respect.”

“Most of us don't really fear political disagreements with our close friends. We fear not being liked and respected by people we like and respect. Challenging someone's political beliefs can signal (correctly or not) a lack of respect or affection. One way to prevent this from happening is to say something like 'I think you are a great person, and I value our friendship, so when I disagree with you it's because I value your opinion and want to learn more about how you see things.' If someone manages to communicate this idea to me, then I'm probably not going to hesitate to express my real opinions about controversial issues. It also helps if we don't call each other 'stupid,' 'evil,' or 'crazy' when 'I don't quite see it that way; help me understand what you mean' will do just fine.”

“I am frequently surprised by how much resistance I encounter when I say that we should try to be friends with people we disagree with. Some people see it as a betrayal of their ideals. More than one of my good friends has told me something like 'You are just wrong about this. We need to call out evil when we see it, even when it hurts someone's feelings. One should always try to be civil, but there is no way that I could ever friends with someone who thinks "x." There are moral principles at stake.' It is precisely because of the moral principles at stake that I believe we must try to be better friends with people who disagree with us. Those who have strong opinions about what should happen in a society have a moral obligation to advocate effectively for their beliefs. If I sincerely believe that something is immoral, then this belief should compel me to find the most effective way possible to keep that thing from happening.”

“Civic charity is easy to talk about but tremendously difficult to practice - mainly because a lot of people don't reciprocate. Some people will be rude and obnoxious and will laugh at us when we try to engage with them charitably. They will see our generosity as a sign of weakness and take advantage of our good nature to abuse us further. We will forgive them the requisite seventy times seven times, and they will keep on offending us. Charity always works this way, both the civic kind and the 'love-other-people-like-God-loves-you' kind. We need not think, however, that we are shirking our duties or abandoning our causes when we decline to angrily denounce those on the other side or to treat them like subhuman imbeciles. Charitable engagement does not always change people's hearts and minds, but the number of times it has done so is not zero - which gives charity a better track record than anger, contempt, and derision. Ultimately, though, mature and thoughtful people do not allow the way other people treat them to determine how they treat other people; when we do this, we surrender an enormous amount of power to people who do not wish us well.”

“Anybody who spends any time at all talking about things like civility, civic friendship, and the quality of our political discourse had better be prepared to talk about Nazis. Call it the 'argumentum ad nazium,' or the 'dicto simplicihitler,' but people seem compelled to let it be known that they have no intention of trying to make friends with Nazis. This is often asserted as a decisive blow. 'Don't talk to me about civility. I don't talk nicely to Nazis; I punch them in the face.' ... Most people who want to carve out a 'Nazi exemption' to the requirements of basic human decency - or any exemption based on a proposition-testing outlier instead of lived experience - are not really trying to to decide what to do in the unlikely event that they run into someone doing 'sieg heil' salutes in the checkout line. They want to create an exempt category and populate it with anybody they can force into the definition. This phenomenon happens across the political spectrum.”

“Yes, your words matter and how you communicate with your clients can be the key to a successful future. Use empathy, thoughtfulness and kindness in your business interactions and think before you speak.”

“They were buffoons with barricaded eyes, their shoulders held in positions of immovable defense. Each position upon the great floor could be seen as an atrophic collision from which dead flesh might slough away to reveal skeletons. Their bodies, their clothes, and their faces described individual hells-the insucked breast of concealed terrors, the glittering hook of a jewel became substitute armor; the mouths were judgments full of frightened absolutes, cathedral prisms of eyebrows showing lofty and religious sentiments which their loins denied.”