General principles of culture of behavior. Rules of behavior in society

The culture of human behavior in society - raising a child. She goes through the influence national culture, the carriers of which are the people around the child. Adults would like to see a child as they themselves are, so education is a process of assimilation.

The culture of human behavior in society boils down to the formation of a child’s personality and his adaptation to life in a given society, as a result of which the child comprehends the culture within which he is placed and learns to act without violating generally accepted rules of behavior.

We all seem to have a good idea of ​​the culture of human behavior in society. What is behind the words culture of behavior? Still, it is useful to refer to scientific definition concepts. The Dictionary of Ethics will help us here. Culture of behavior is a set of forms of everyday human behavior (in work, in everyday life, in communication with other people), in which the moral and aesthetic norms of this behavior find external expression.

The culture of human behavior in society, how exactly the requirements of morality are implemented in behavior, what is the external appearance of a person’s behavior, to what extent organically, naturally and naturally these norms merged with his way of life and became everyday life rules. For example, the requirement of respect for people is expressed in the form of rules of politeness, delicacy, tact, courtesy, the ability to take care of other people’s time, etc.

The culture of behavior includes all areas of a person’s external and internal culture. Such as etiquette, rules of dealing with people and behavior in in public places; culture of life, including the nature of personal needs and interests, relationships between people outside of work.

And also, organization of personal time, hygiene, aesthetic tastes in the choice of consumer goods (the ability to dress, decorate a home). And such as the aesthetic properties of human facial expressions and pantomimes, facial expressions and body movements (grace). They especially highlight the culture of speech - the ability to competently, clearly and beautifully express one’s thoughts without resorting to vulgar expressions.

Culture of behavior is considered as a generally accepted form of external expression of true humanity. Here, the culture of behavior of this or that person to a certain extent characterizes his spiritual, moral and aesthetic appearance, shows how deeply and organically he has assimilated the cultural heritage of humanity and made it his own property.

It turns out that the culture of human behavior in society is the whole person, in the entirety of not only external manifestations, but also internal qualities. And this means that each of us bears responsibility for our own culture of behavior for the people around us and especially for those who are growing, for those who are taking their place.

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Morality and culture of behavior
Ethics, morals, ethics

Ethics is one of the oldest and most fascinating areas of human knowledge. The term “ethics” comes from the ancient Greek word “ethos” (ethos), which meant the actions and actions of a person, subject to himself, having varying degrees of perfection and presupposing the moral choice of the individual. Initially, back in the time of Homer, ethos was a dwelling, a permanent residence. Aristotle interpreted ethos as the virtues of human character (as opposed to the virtues of the mind). Hence the derivative of ethos is ethos (ethicos - related to character, temperament) and ethics is a science that studies the virtues of human character (courage, moderation, wisdom, justice). To this day, the term “ethos” is used when it is necessary to highlight universal human moral principles that manifest themselves in historical situations that threaten the existence of world civilization itself. And at the same time, from ancient times, ethos (the ethos of the primary elements in Empedocles, the ethos of man in Heraclitus) expressed the important observation that the customs and characters of people arise in the process of their living together.

In ancient Roman culture, the word “morality” denoted a wide range of phenomena and properties of human life: disposition, custom, character, behavior, law, fashion prescription, etc. Subsequently, another word was formed from this word - moralis (literally relating to character, customs ) and later (already in the 4th century AD) the term moralitas (morality). Consequently, in terms of etymological content, the ancient Greek ethica and the Latin moralitas coincide.

Currently, the word “ethics,” while retaining its original meaning, denotes philosophical science, and morality refers to those real phenomena and properties of a person that are studied by this science. Thus, the main areas of morality are culture of behavior, family and everyday morality, and work morality. In turn, the structure of ethics as a science expresses the functions historically assigned to it: determining the boundaries of morality in the system of human activity, theoretical basis morality (its genesis, essence, social role), as well as a critical-value assessment of morals (normative ethics).

The Russian fundamental principle of moral themes is the word “character” (character, passion, will, disposition towards something good or evil). For the first time, “morality” was mentioned in the “Dictionary of the Russian Academy” as “the conformity of free actions with the law.” Here the interpretation of moral teaching is given as “a part of philosophy (philosophy. - I.K.), containing instructions, rules guiding a virtuous life, curbing passions and fulfilling the duties and positions of a person.”

Among the many definitions of morality, one should highlight the one that is directly related to the issue under consideration, namely: morality belongs to the world of culture, is part of human nature (changeable, self-creating) and is a social (non-natural) relationship between individuals.

So, ethics is the science of morality. But since morality is socio-historically determined, we should talk about historical changes in the subject of ethics. Ethics itself arose in the process of transition from primitive society to early civilizations. Consequently, ethical knowledge was not a product of human civilization, but a product of even more ancient, primitive communal relations. In this case, what is meant is normative ethics rather than ethics as philosophical science. During the period under review, morality began to stand out as a special, relatively independent form of social consciousness. Individual moral consciousness expressed reflection on moral norms that opposed the real mores of ancient Greek society. We can cite some of these norms attributed to the seven wise men: “Honor your elders” (Chilo), “Hasten to please your parents” (Thales), “Prefer old laws, but fresh food” (Periander), “Moderation is the best” (Cleobulus) , “Wilfulness should be extinguished sooner than a fire” (Heraclitus), etc. Ethics arises as concrete historical value systems (in relation to a particular historical era) are given an abstract, universal form that expresses the needs of the functioning of early class civilizations.

It should be noted that morality is studied not only by ethics, but also by pedagogy, psychology, sociology, and a number of other sciences. However, only for ethics is morality the only object of study, giving it an ideological interpretation and normative guidelines. Questions about where the source of morality lies (in human nature, the cosmos, or social relations) and whether moral ideal, are transformed into the third, perhaps the main question for ethics: how and for what to live, what to strive for, what to do?

In the history of ethics, the evolution of the object of study can be traced as follows. Ancient ethics is characterized as the doctrine of virtues, a virtuous (perfect) personality. Here virtue is identified with any specific bearer of it (the same hero of myths) and is associated primarily with such moral qualities as courage, moderation, wisdom, justice, generosity, etc.

Humanists Italian Renaissance These virtues were supplemented by another, in which the traditions of ancient and medieval culture were united - the virtue of philanthropy. C. Salutati (1331-1406) called this virtue humanitas; it combines the interpretation of humanitas, coming from Cicero and Aulus Gellius, as education, instruction in the noble arts, and the attitude towards humanitas as the totality of the natural properties of man in the Middle Ages. Humanitas, according to Salutati, is that virtue “which is also customary to call benevolence.” The head of the Florentine Academy, M. Ficino (1433-1499), defined humanitas as the main moral property. Under the influence of humanitas as the virtue of philanthropy, he believed, people become inherent in the desire for unity. The more a person loves his equals, the more he expresses the essence of the race and proves that he is human. And vice versa, if a person is cruel, if he distances himself from the essence of the race and from communication with his own kind, then he is a man only in name.

Christian ethics of the Middle Ages focused on the study of morality as an objective, impersonal phenomenon. The criteria for distinguishing between good and evil were extended beyond the boundaries of the individual. From the point of view of Christian ethics, the absolute source of morality is God. In it a person finds the reason, basis and purpose of his existence. Moral norms are elevated to a world law, following which a person, God-like in his essence, but hopelessly sinful in the socio-natural dimension, is able to bridge the gap between his purpose (to be like God) and everyday existence. To the above-mentioned virtues, Christian ethics adds three more new ones - faith (in God), hope (in his mercy) and love (for God).

In the ethics of modern times, one of the most ancient normative requirements, expressing the universal content of morality, has received a new meaning. At the end of the 18th century. This requirement is called the “golden rule”, which is formed as follows: “act towards others as you would like them to act towards you.” I. Kant gave a more strict expression of this rule, presenting it in the form of the so-called categorical imperative. Moreover, here we should pay attention to the fact that Kant thereby gives morality an important humanistic dominant: “Act in this way,” he writes in the “Critique of Practical Reason,” “so that you always treat humanity both in your own person and in the person of everyone else in the same way.” as an end and would never treat it only as a means.” According to Kant, the categorical imperative is a universal, generally binding principle that should guide all people, regardless of their origin, position, etc.

Having traced the evolution of the object of ethics, it is necessary to indicate the three functions of ethics: it describes morality, explains morality and teaches morality. According to these three functions, ethics is divided into empirical-descriptive, philosophical-theoretical and normative parts.

Here it is necessary to note some differences between morality and ethics, although at the level of ordinary consciousness these concepts are recognized as synonyms. There are several points of view on this matter that do not exclude, but, on the contrary, complement each other, revealing some nuances. If morality is understood as a form of social consciousness, then morality includes practical human actions, customs, and morals. In a slightly different way, morality acts as a regulator of human behavior through strictly fixed norms, external psychological influence and control, or public opinion. If we correlate morality with morality understood in this way, it represents the sphere of moral freedom of the individual, when universal and social imperatives coincide with internal motives. Morality turns out to be an area of ​​human initiative and creativity, an internal attitude to do good.

One more interpretation of morality and morality should be pointed out. The first is an expression of humanity (humanity) in an ideal, complete form, the second fixes a historically specific measure of morality. In the Russian language, the moral, noted V.I. Dal, is that which is opposite to the bodily, carnal. Moral - relating to one half of spiritual life; opposite to the mental, but constituting a common element with it spirituality. V.I. Dal refers to the mental as truth and lies, and to the moral as good and evil. Moral man- this is a good-natured, virtuous, well-behaved person who agrees with conscience, with the laws of truth, with the dignity of a person, with the duty of an honest and pure-hearted citizen. V. G. Belinsky elevated the human desire for perfection and the achievement of bliss in accordance with duty to the rank of “the fundamental law of morality.”

The moral culture of an individual is a characteristic of the moral development of an individual, which reflects the degree to which he or she has mastered the moral experience of society, the ability to consistently implement values, norms and principles in behavior and relationships with other people, and readiness for constant self-improvement. A person accumulates in his consciousness and behavior the achievements of the moral culture of society. The task of forming a moral culture of an individual is to achieve an optimal combination of traditions and innovations, to combine the specific experience of an individual and the entire wealth of public morality. Elements of a person’s moral culture are a culture of ethical thinking (“the ability of moral judgment,” the ability to use ethical knowledge and distinguish between good and evil), a culture of feelings (a friendly attitude towards people, interested and sincere empathy for their sorrows and joys), a culture of behavior and etiquette.

Moral progress in the world of culture of human relations

The moral culture of an individual is a product of the development of human relations and, therefore, is determined by social progress. In this regard, there have long been discussions about moral progress. Is it an illusion or reality? There is no clear answer to this question yet. We are interested in the very question of moral progress and possible answers to it in connection with the question of how moral progress is revealed in the world of culture of human relations, where the values ​​of material and spiritual culture, their creation and development are objectified (and deobjectified) .

It is obvious that moral progress is one of the aspects of the socio-historical progress of mankind. We should equally talk about economic, scientific, technical and other types of progress, each of them having its own specifics, relative independence and its own criteria.

The criterion of moral progress reveals the prospects for normative and value-based human improvement. The origins of this kind of human improvement (both in practical-educational and scientific-ethical terms) lie in the famous thesis of Protagoras “Man is the measure of all things.” At least three propositions followed from this position. Firstly, in human existence cultural institutions (primarily customs and morals) are fundamentally different from the laws of nature. Thus, a kind of cultural layer was identified in man, irreducible to his natural being. And this layer is subject to formation and education. Secondly, this cultural layer, “second nature,” appears as the result of the activity and creativity of man himself. The world of culture is a product of the activity of man himself. And thirdly, most importantly: cultural content of a human individual depends on his relationships with other individuals. Therefore, it is not the individual himself who is the bearer of culture (and within it, first of all, morality): both culture and morality are located outside his body, in the society in which he lives, in relationships with other individuals. So ancient tradition understanding of a moral person was transformed into criteria for moral progress, which was a reflection of the development of man’s dominance over the elemental forces of nature, over his own social relations, over your own spiritual world, over yourself.

Moral progress acts as a complex, multifaceted process of establishing humanistic principles in the consciousness and activity of man as the creator of history. In this regard, it is appropriate to mention that K. Marx identified three qualitative types of social relations in history, in connection with which we can talk about the stages of moral progress and the establishment of the principles of humanism in the culture of human relations. “Relations of personal dependence (at first completely primitive),” writes K. Marx in “Economic Manuscripts of 1857-1858,” “these are those first forms of society in which the productivity of people develops only to an insignificant extent and in isolated points. Personal independence based on material dependence is the second major form, in which for the first time a system of general social metabolism, universal relations, comprehensive needs and universal potencies is formed. Free individuality, based on the universal development of individuals and on the transformation of their collective, social productivity into their public property - this is the third stage. The second stage creates the conditions for the third”*. These three major forms of social relations between individuals, which are rooted in the corresponding mode of production, correspond to certain historical types of morality that characterize the direction of its progress.

Personal dependence - personal independence (based on material dependence) - free individuality (based on the universal development of individuals) - this is the logic of the historical process, which is refracted in the criteria of moral progress and the development of moral culture.

Considering the ethical nature of culture, A. Schweitzer also raised the question of “ethical progress.” The essence of culture, he believed, is twofold. Culture is the dominance of man over the forces of nature and the dominance of his mind over human beliefs and thoughts. A. Schweitzer believed that the dominance of reason over a person’s way of thinking is more important than the dominance of man over nature. Only this will give us “a guarantee that people and entire nations will not use against each other the force that nature will make available to them, that they will not be drawn into a struggle for existence that is much more terrible than the one that man had to wage in a civilized state.” . One can, of course, disagree with the thinker’s statement that “ethical progress is essential and undoubted, and material progress is less essential and less undoubted in the development of culture,” but this judgment seems, rather, to be a reaction to significant “achievements of the spirit in material sphere" In other words, scientific and technological progress since the last century, as A. Schweitzer believes, was associated with the fact that “the forces of ethical progress have dried up,” and “a culture that develops only the material side without corresponding spiritual progress is like a ship, which, having lost steering, loses maneuverability and rushes uncontrollably towards disaster.”

In fact, A. Schweitzer expresses, although in a slightly different aspect, the idea that a certain ensemble of abstract demands of moral consciousness, as if floating in the air, sets quite definite moral relations and turns into a moral culture specific to a certain historical era ( antiquity, the Middle Ages, the Renaissance, etc.), and for a particular society. Hence the conclusion is drawn about the greater importance of moral progress than material progress.

The presence of a value element in moral progress creates significant difficulties for understanding the development of morality as a real, empirically fixed process of replacing some mores and moral principles with others - new, more perfect, more humane, etc. With a reasonable degree of confidence, it can be argued that moral progress does not directly depend on the level of development of the productive forces, material progress or economic basis. At one or another historical stage in the development of material and spiritual culture, the criterion of moral progress is the level of development and freedom of the individual. This level is characterized by the degree of participation not only of a handful of “chosen ones,” but of the largest part of humanity both in the creation and in the development of material and spiritual culture

Culture of behavior and professional ethics

Let us dwell in a little more detail on things that would seem obvious. Above we have already spoken more than once about the culture of human relations. In this case, we will talk about it in relation to human behavior. After all, each of us “behaves” in one way or another, performs some actions, actions in relation to the world around us and, above all, in relation to people. Behavior reveals the characteristics of a person’s character, his temperament, views, tastes, habits, emotions, feelings, etc.

Each person has a so-called general, characteristic tone of his usual mood. In this sense, we characterize this or that person: “a cheerful person”, “a gloomy person”, “a frivolous person”, etc., although in each of these cases situations of deviation in personal mood in one direction or another are not excluded. A stable mood, its general background, inherent in a particular individual, spreads to those around him, which is of fundamental importance, say, when recruiting so-called small professional groups (cosmonaut corps, submarine crew). In other cases, this happens, as a rule, spontaneously, without any preliminary socio-psychological work. If the behavior of individual members of a team prevents it from forming into an integral social organism, then we are talking about a difficult moral and psychological climate in the team.

There are two types of behavior - verbal (verbal) and real. Verbal behavior is our statements, judgments, opinions, evidence. Behavior expressed in words largely determines the culture of relations between people; the power of words is enormous (the poet E. Yevtushenko expressed it this way: “With a word you can mark, with a word you can save, with a word you can lead shelves”). Behavior already at the verbal level can be life-affirming or depriving human existence of meaning. (Remember, for example, Aesop’s judgment about language from Figueiredo’s play “The Fox and the Grapes.”)

It was already discussed above that the emergence of thinking, will and language was the main prerequisite for cultural genesis at the turn of the transition from habilis to neoanthropes. Since then, i.e. since completion biological evolution man, the word has become a regulator of behavior and relationships transmitted in oral and written creativity. It is not for nothing that one of the elements of the “seven arts” of educational programs of antiquity and the Middle Ages was rhetoric, the science of oratory (and more broadly, of artistic prose in general), which remained part liberal arts education up to the 19th century.

The main sections of classical rhetoric, which reveal different sides verbal behavior is: 1) finding, i.e. systematizing the content of speeches and the evidence used in them; 2) arrangement, i.e. dividing the speech into introduction, presentation, development (evidence of one’s view and refutation of the contrary) and conclusion; 3) verbal expression, i.e. the doctrine of the selection of words, their combination, as well as the simple, medium and high style of speech; 4) memorization; 5) pronunciation.

You can cite a great many wise sayings, proverbs, individual statements about the power of the word, the language of communication, which is clothed in the language of the culture of a historical era or any ethnic group throughout the entire duration of its existence.

Real behavior is our practical actions, actions performed in accordance with certain rules and moral principles. In this case, we are talking about the coincidence of ethical knowledge and moral behavior, which indicates a high moral culture of the individual. Another situation is hypocrisy, discrepancy between words and deeds, etc. When comparing the behavior of a person with accepted norms and moral values, it is customary to talk about “normal” or “deviant” behavior. Therefore, in order to understand a person, the meaning of his actions, the nature of his behavior, it is necessary to penetrate into the motives that guide him in a given situation. Only by understanding the motives can one correctly judge the actions, the real behavior of a person in relation to the reality around him, and above all to other people, to himself.

The culture of behavior is also revealed in how a person is able to understand himself, evaluate his actions and their motives. M. M. Prishvin subtly noticed that if we always judge ourselves, we judge with bias: either more towards guilt, or towards justification. This inevitable fluctuation in one direction or another is called conscience, moral self-control.

Often in everyday speech we talk about “cultural human behavior” and “behavior of a cultural person.”

Cultural behavior is a person’s behavior in accordance with the norms that a given society has developed and adheres to. It includes certain manners, generally accepted ways of communicating and dealing with others. Cultural behavior presupposes correct and beautiful behavior at the table, a polite and helpful attitude towards elders and women, the ability to behave in society (both familiar and unfamiliar), adherence to professional ethics, etc.

Rules of conduct may change over time, and at the same time, behavior patterns also change. These rules taken together constitute etiquette that regulates the external manifestations of human relationships. Etiquette refers to the external culture of a person and society. It includes those of its requirements that acquire the character of a more or less strictly regulated ceremony and in compliance with which it has special meaning definite shape behavior. Etiquette in modern conditions (as opposed to traditional societies, where it was reduced to a strictly canonized ritual), becomes more free and natural, acquiring the meaning of everyday benevolent and respectful attitude towards all people, regardless of their position and social status. Attention to the external form of culture is manifested here only insofar as it reflects ideas about beauty in the behavior and appearance of a person. Then we say that any actions and motives of human activity have both ethical and aesthetic significance (value) and therefore can be assessed, on the one hand, as beautiful or ugly, on the other, as good or evil. The main thing here is precisely the behavior, which can be, should be cultural.

However, cultural human behavior is part of the problem of the culture of human relations. Another part of it is the behavior of a cultured person. In this case, the emphasis is on the person - what is he like, cultural or uncultured? In what terms should we talk about a cultured person? Obviously, this is a person whose knowledge of ethical principles and moral standards accepted in a given society has turned into an internal conviction and has resulted in a moral feeling. The criterion of culture and good manners is the correlation of an action as a manifestation moral sense with the interests of another person. Therefore, more extensive than the scope of etiquette is the culture of feelings, which is formed in the process of communication between man and nature, in labor activity, in interpersonal contacts when objectifying monuments of material and spiritual culture.

So, the culture of ethical thinking, the culture of feelings, the culture of behavior, etiquette in their totality form an integral system of moral culture of the individual. Each of these elements is directly embodied in professional ethics. In this case, as a rule, they mean specific moral requirements associated with the characteristics of various professions.

Professional ethics represents, firstly, codes of conduct that prescribe a certain type of moral relationships between people engaged in any one field of professional activity, and secondly, certain ways of justifying these codes, interpretation of the cultural and humanistic purpose of a particular profession. So, let’s say, the concept of a lawyer’s professional duty includes a special, sometimes even punctual and pedantic commitment to the spirit and letter of the law, compliance with the principle of equality of all before the law. Military-statutory collectives are characterized by greater clarity, even rigidity of relations, more unambiguous adherence to statutory requirements and orders of superiors than other types of collectives, and at the same time they are characterized by a higher degree of mutual assistance and mutual assistance. All this is dictated by the nature of the activities of military-regulatory teams, increased requirements and emergency situations that arise during the performance of official duties.

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A person appears to himself and other people primarily through behavior. The leading motivation for behavior is personal self-affirmation.

The culture of self-affirmation has two sides: internal and external. Their optimal state in culture is unity and consistency.

In this case, the personality acts as an integral subject and object own culture and culture of society. In relations between two individuals, an individual and a microgroup, behavior manifests itself as communication. A culture of communication can arise in real, as well as in potential interaction, which is only being outlined or planned. Communication has many forms of manifestation: conversation, acquaintance, camaraderie, friendship, love, communication in educational, work and other groups, communication in the family, leisure communication, communication based on interests, etc. But the culture of behavior and the culture of communication have one the leading basis is morality.

Service, professional, legal, political and other forms of social activity of an individual indirectly or directly influence behavior and communication, their cultural content. Both behavior and communication of an individual in any sphere of life are recognized as cultural if they are moral. Moral behavior and moral communication are always assessed positively. It was noted above that the norms, principles and moral laws of society determine the main content of the moral culture of subjects and give it a positive character.

Conscientiousness, responsibility, justice - these and other concepts that characterize moral culture are applicable to all areas of human activity. But they also reflect the specifics of behavior and communication. Deviations from these norms and principles are considered immoral or immoral. Characteristic in this regard is the assessment given by Academician N. Moiseev of current economic activity in Russia from the point of view of the category of immorality. Here, he believes, “the most terrible period in the history of Russia has begun - the division of property. Issues of morality, the well-being of the Motherland, and patriotism fade into the background, and biosocial laws begin to dictate their living conditions.” The situation at the turn of the 20th - 21st centuries. in Russia little has changed in better side. The moral content of behavior and communication in the economic sphere, the moral nature of work activity require significant changes.

The culture of a person’s behavior can be defined as a measure of the consistency of individual personal dignity with social regulations of a permissive or prohibitive nature. The culture of personal behavior is the ability to demonstrate one’s positive qualities to oneself and others. This is the ability to comply with the norms established by society while maintaining personal independence. The culture of behavior of an individual is expressed in actions and actions, style and methods of discovering one’s merits, manifestation of capabilities and abilities that can be positively perceived both by the individual himself and by other people. A culture of behavior is implemented individually or in a group. In interpersonal relationships, behavior takes on the character of communication.

The culture of communication is one of the ways of reproducing a person as an individual through the exchange of experience, mutual influence, sympathy and understanding, joint creativity and creation. Communication can be individually interpersonal and communication as part of social group. The culture of communication presupposes and includes what is above the behavior and interaction of animals. It elevates and positively distinguishes a person from the environment. The culture of communication reproduces the human in man. It largely depends on the subjective attitudes of the individual: drives, desires, needs and interests, likes or dislikes, trust or wariness, an attitude towards sympathy or neutrality, passivity, alienation, the pleasantness or unpleasantness of communication, etc. Cultural signs of communication appear in all main spheres of human life - in the family, in a group of like-minded people, in professional and other groups, in various situations, etc. The culture of communication is manifested in responsiveness, humanity, in a disposition to empathy and interaction.

The exchange of thoughts and experiences, feelings and actions, the discussion of specific problems and the solution of joint tasks, the search and processing of information, the development of positions and the formation of opinions constitute the content of communication. The culture of communication, due to the richness of its content and the variety of forms of manifestation, is one of the leading factors in the education and upbringing of the individual. For example, it is unthinkable without linguistic communication.

Speech culture is a leading element of the communication mechanism, a way of establishing mutual feelings and understanding. On the basis of linguistic, and, above all, speech communication, creativity is carried out, the creation of not only objects and cultural phenomena, but also the person himself. Other linguistic forms of communication can be the methods of the first signaling system: facial expressions, gestures, other motor movements, eye expressions, demonstration mental states etc. Communication is also realized by socio-cultural means: musical sounds, dance figures, sculptural or pictorial forms, pieces of information, etc.

The most important means of developing a culture of behavior and communication, as well as activity, is etiquette. Etiquette is a set of rules that determine cultural forms behavior, communication and activities of people.

Etiquette was formed in ancient societies. But they acquired independent significance in modern times as a set of rules of behavior and communication at royal courts, in elite groups, etc. With the development of secular social relations, etiquettes arise in various social strata and communities, corporate groups.

In modern society there is a large number of etiquettes, which can be combined into three groups in accordance with the main ways of forming and manifesting a person’s culture: etiquettes of behavior, etiquettes of communication, etiquettes of activity (business etiquettes). Behavior etiquettes include: street etiquette, behavior etiquette at a party, behavior etiquette in public places, behavior etiquette in a group, etc. The most “developed” behavior etiquette at a party, which includes a number of “sections”: general rules, rules of acquaintance (if the invitee is not yet familiar with the initiator of the invitation), rules of behavior at the table, rules of eating and conducting a conversation (communication), etc. For example, according to general rules etiquette of behavior at a party, it is not recommended to come to visit without the invitation of the hosts or without their prior notification; people do not come to visit before 12 noon and later than 20 pm; Before entering the apartment, you must stop smoking (if you have been smoking) and remove your hat; It is recommended to come to visit at the appointed time; being late by more than 10 minutes is considered indecent, etc.

Communication etiquettes include: dating etiquette, conversation etiquette (communication) at the table, “for two” etiquette, communication etiquette among young people, communication etiquette in the family, communication etiquette among middle-aged people, communication etiquette among older people, etc. So, The immutable rules of cultural communication in the family are the use of the words “thank you”, “please”, “sorry”, “forgive” and others like them. In family communication they are just as necessary as in other areas of communication. These words become conditional when family relationships last a long time and are strong. You can address each other in the family using various affectionate and diminutive words, but it is not recommended to do this in the presence of other people.

Personal hygiene, order in the apartment, and neatness of clothing are important in the house. These are noteworthy factors in the formation of the authority of parents in children, as well as the mutual authority of spouses. You should not brush your teeth or wash your face at the sink where dishes are washed. Each family member must clean up after themselves and maintain order in the house. Responsibilities among family members are distributed, as a rule, voluntarily, but depending on age. Financial affairs in the family are managed by the parents or one of them by agreement. Parents should not read letters or other personal notes from their children without their consent. In family relationships, irony, much less sarcasticness, is inapplicable. Omissions should be avoided. In a dispute, you should not refer to third parties. It is not recommended to resort to generalizations in a dispute. Short quarrels in the family cannot be avoided, but it is important that they do not become a rule of family communication. Respect, politeness, empathy and other moral standards are the key to strong, healthy and sincere family relationships.

Of course, the practice of life has developed many other rules of etiquette for family communication. Their observance is a concrete indicator of a high culture of family life as the initial unit of society.

The group of activity etiquettes (business etiquettes) combines the rules of types of professional activities: diplomatic etiquette, medical etiquette, teacher etiquette, teacher etiquette, legal etiquette, military etiquette, etc. There are etiquettes for other types of activities: etiquette of written messages, etiquette of telephone conversations, tourist etiquette, etiquette of sociological surveys, etc. All business etiquettes are related to specific subject-specific creative, creative, marketing or leisure areas of activity.

The cultural content of etiquette is significant not only for the individual, but also for other social actors. The main part of the rules of etiquette contains the experience of many generations and patterns of life. They have high social value and show the extent to which an individual has become involved in the achieved culture of the community and society. Following etiquette is an effective way of cultural education and the formation of high social qualities in an individual. The rules of etiquette are a regulator of people’s behavior, communication and activities, an accurate and specific indicator of education and good manners.

IN former capital Kyoto, Japan is home to the so-called “philosophical garden” - a garden of rocks. It was created by the monk Soami four centuries before modern artists established the language abstract art. The garden is bordered on three sides by monastery walls. It can only be seen from one side. And with each step, only 14 of the 15 stones are revealed to the visitor. It turns out that as the visitor moves, the world always seems different. This is what happens with personal culture.

Moving along the path of life, a person perceives the culture of society in a new way, creates something, and loses something. This is how personal culture is formed - familiar and unfamiliar to the individual. The individual always observes the culture of society and integrates into it individually.

A person cannot assimilate all the richness of culture. But the content and characteristics of a person’s culture are quite specific. Their acquisition at every step of life's path is the main meaning of the human dimension of culture.

Thus, the culture of an individual is formed through familiarization with the culture of society through behavior, communication and activity, through the reproduction of the culture of society and the individual himself. An important role in this process belongs to etiquette, as well as to the capabilities and abilities of the individual himself.

Culture of human behavior

The culture of human behavior is the external expression of his spiritual wealth and ability to communicate with people. The rules governing human behavior in society have been created over many centuries. They arose in connection with the need to streamline the communication of people, to make it more organized, pleasant and beautiful.

Often a person's upbringing is judged only by his manners. But it is not just the external attributes of good manners that distinguish a cultured person.

What qualities are inherent in a cultured, educated person? Education, professionalism, high spirituality, decency, intelligence.

We are talking about the culture of work, life, the culture of communication, and often about the culture of feelings, implying that a cultured person must combine moral and ethical qualities.

There are unshakable moral criteria on which etiquette is based - a set of rules governing the external forms of human behavior. This is honor, conscience, decency - qualities that should be valued just as we value our health, because without them there is no person in the true, high sense of the word.

Good manners form, as it were, a frame for the precious facets of the soul, among which the most attractive are goodwill, tact, delicacy, nobility, and honesty.

To help out of trouble, to unselfishly help in difficult times, to sacrifice something important for another, even not very close, and sometimes even a stranger, to not be stingy with time, troubles, labors - all this is the norm of behavior for well-mannered, noble people.

If good manners become an internal need of every person, it will help to significantly change the relationships between people. This means that many reasons for a bad mood, which sometimes arises in us due to the rudeness and bad manners of others, will disappear. That is why a culture of behavior must be cultivated with youth and retain acquired skills throughout your life.

When communicating with people, you need to take into account their mental makeup, inner world and try to find the right line of behavior for everyone. Communication with a distrustful person requires caution and patience. With capricious people, a calm tone and ignoring their whims are necessary. The self-righteous are offended by irony, but it is unwise to use it when dealing with a shy person. One cannot expect an instant reaction from a phlegmatic person, and it is difficult to hope that a choleric person will remain unperturbed in a critical situation.

A well-mannered person is always polite, considerate, and friendly towards the people around him. He is tactful. He reacts correctly to the behavior of another person, understands his condition, is ready to support in difficult times, avoids conversations that may be unpleasant to someone, does not show his superiority, does not demonstrate his well-being in the presence of people who are less fortunate. A tactful person does not show either excessive sympathy or overt dislike for certain people, because this can embarrass not only them, but also those around them. It often borders on tactlessness to expose one's intimate feelings to everyone, to be excessively curious, or to read other people's letters. It is unacceptable to make fun of people's physical disabilities, eavesdrop on other people's conversations, or write anonymous letters.

The most important quality of well-mannered people is modesty.

A modest person is self-critical and demanding of himself, and does not overestimate his capabilities and abilities. He does not strive to stand out externally: he will not wear flashy clothes, will not talk loudly on the bus, will not brag about his merits. But excessive modesty and shyness are not always good. A shy person tends to underestimate his strengths, finds it difficult to join a team, and is afraid to take on a responsible task.

Many young people think that respect, politeness, tact, and consideration are not necessary towards their parents. This is a bitter misconception! A young man who considers it beneath his dignity to clean the apartment, cook breakfast, go to the store, and unceremoniously turns on the computer at any time, even when his family is resting, is far from the ideal of a cultured person, even if he has erudition and good manners.

The most attractive of virtues is sincerity. But, however, in combination with other qualities - with restraint and delicacy. It is not good if, for example, a person, out of simplicity of heart, tells a woman who is no longer young that she is an old woman.

An integral attribute of decency is commitment and accuracy. It was established in ancient times that contracts must be fulfilled. Of course, sometimes circumstances force you, willingly or unwillingly, to break an agreement. But it happens that a person knows in advance that he will not fulfill his promise, that he will not keep his word. Sometimes he makes promises “in the heat of the moment”, thoughtlessly, and then it turns out that it is simply impossible to fulfill. Such irresponsibility brings great grief to people. A decent person strives to be punctual and always keeps his promises.

Lending money, like other things, is a special service.

There will be nothing wrong if, when lending money, we immediately agree on the deadline for its return and even write it down for memory. If the debtor is slow to pay back the money, it is quite acceptable to remind him about this. At the same time, he is obliged to apologize and indicate a new deadline (if he currently does not have the required amount). It is equally unpleasant to be reminded of a debt and to listen to such reminders. This simply cannot be allowed. If we cannot return the money on time, we need to ask the borrower if he can wait longer. If not, we borrow the required amount elsewhere and pay it back. We should not tell strangers how much and to whom we lent or, conversely, borrowed.

Having taken any thing from friends, return it without delay and in good condition. You cannot borrow wardrobe items, a car, a motorcycle, a camera, or a TV. Sometimes this is acceptable among family members.

Accuracy is one of the manifestations of politeness and respect for a person. You need to protect your own and other people's time.

Create a schedule for your day in advance. When you start any task, be sure to achieve it.

The meeting place is set so that it takes approximately the same amount of time for each person meeting to get there. However, it is not always possible to accurately calculate the time.

Usually they forgive being late within 5-10 minutes.

If something happens and you can't meet, let them know. If you leave home, tell or write a note to your parents where you are going and when you will return.

A few words about habits. They are of great importance to humans. “If you sow a habit, you will reap a character; if you sow a character, you will reap a destiny.” Habits are what make up a person’s way of life, the ways he achieves his goals, the manner of communicating with other people - in a word, everything that ultimately determines his destiny.

Habits are divided into useful and harmful. Let's say, hygienic (washing, morning exercises, washing hands before eating, etc.) or moral (politeness, friendliness, discipline, etc.) useful habits. But foul language, smoking, drinking, drug addiction are bad habits.

In large cities, there is a need to coordinate the behavior of many people, primarily pedestrians and car drivers.

According to statistics, most accidents occur due to the fault of pedestrians. Therefore, we, pedestrians, must strictly adhere to the traffic rules.

On the street it is also necessary to follow generally accepted rules of behavior. Every time you leave the house, take a look at yourself to see if you need to clean your coat, suit, or shoes. No matter how we rush, we don’t fly pushing aside the crowd, but we also don’t barely trudge, forcing passers-by to go around us.

A well-mannered person behaves on the street in such a way as to attract less attention from passers-by: he does not talk loudly or laugh, avoids misunderstandings, and does not get into a random altercation. The disgusting habit of spitting, throwing cigarette butts, seed husks and other garbage on the sidewalk.

A young man helps his companion carry a heavy package, a shopping bag with groceries. If you need to pass through a bridge, a narrow gate, along the side of the road, we let a woman, as well as people older than us, go ahead. If going first turns out to be somewhat unsafe (among puddles, in the dark, etc.), a man takes on this role, finding and paving the way.

Avoid eating anything outside. And of course, you cannot spray tobacco smoke on passers-by while walking along the sidewalk.

Walking arm-in-arm is considered a bit old-fashioned these days: it makes it difficult to move on crowded streets. In a slippery place, a young man can offer his hand to an older man or companion.

It is a common custom among young people to walk around hugging each other.

Accidents are not uncommon in the city. We try not to increase the crowd of onlookers. We will help the old man carry his bag, we will carry the blind man across the street. One must be extremely sensitive to look closely at a person with any physical handicap.

An open umbrella is carried over the head so that water does not flow onto passers-by. When meeting other pedestrians, the umbrella is raised or tilted to the side.

An oncoming passerby on a narrow sidewalk is allowed to pass by stepping back (younger or male). They don’t walk in a line on the street.

When you meet an acquaintance and start talking to him, do not stand in the middle of the sidewalk, move aside so as not to disturb other passers-by. When meeting someone older than you, do not stop them, but ask permission to accompany them. It is impolite to stop strangers or a friend if he is not walking alone. This can only be done as a last resort, of course, by apologizing and making sure that he is not in a hurry. If you are not walking alone and meet an acquaintance with whom you want to exchange a few phrases, do not forget to apologize to your companion. He, in turn, having greeted everyone, waits for you or walks away, but it is not appropriate for a man to leave a woman alone. If you want to talk to someone you know, introduce him to your companion.

If a group of people has gathered waiting for transport, then those arriving should take their turn, and not stop in an uncertain position somewhere, and then, when boarding, rush to the doors of the car, pushing aside those who stood first.

When entering public transport, let disabled people, children, elderly people and women pass first. If necessary, provide them with assistance. If one door is used for entry and exit, then people are given the opportunity to exit first. The man gets out of the carriage first and helps his companion, the elderly or children. In the carriage, do not stop at the doors, but go forward, making room for other passengers. You cannot lounge on the seat and occupy it completely if it is designed for two. Bags can only be placed on the seat if no one is standing and there are empty seats. If there are no free seats, then they give up their seats to the elderly, sick, pregnant women, and people with small children. Both men and women, and especially young people, are required to do this. When giving way, you can say a few words, but you can also do it silently. If they give you a seat, then do not take it for granted, you need to thank them for their attention. Both the man and the woman thank him if the place was given up to his companion. You can refuse the offered place. Then thank them for the service and briefly explain why you didn’t take advantage of the favor. We advise young people: give way to everyone who is older than you and your peers.

Transport is not a place for public debate. If we nevertheless have to enter into a conversation, and it is of a cocky nature, we remember that only a sense of humor can help in this case.

It has become common to read on the go. But in transport, the newspaper is not completely unfolded, but read folded. It’s not very nice to look into your neighbor’s book and stare at the passengers. You should not talk about family or work matters, or eavesdrop on other people's conversations.

In a taxi, the driver is not reprimanded or asked to increase speed. If you are in a hurry, you can tell the driver about it, and he will take care of the rest. But you can ask him to slow down. When getting into a car, a man opens the door and lets a woman or an older man pass ahead. Women usually sit in the back and the man sits next to the driver.

We go to stores every day to do shopping. Observance of mutual politeness here is the key to order and good relations between sellers and buyers.

Who must give way at the store door? Incoming.

He gives the opportunity to leave the room, and then only enters himself, of course holding the doors so as not to hurt the people following him. Contact the seller politely, do not interrupt his conversation with the previous buyer.

Description of work

The culture of human behavior is the external expression of his spiritual wealth and ability to communicate with people. The rules governing human behavior in society have been created over many centuries. They arose in connection with the need to streamline the communication of people, to make it more organized, pleasant and beautiful.
Often a person's upbringing is judged only by his manners. But it is not just the external attributes of good manners that distinguish a cultured person.

Nowadays, the number of short-term contacts between people has increased significantly. In a big city, we meet hundreds and even thousands of people throughout the day. How can one judge the level of their culture without knowing anything or almost nothing about their inner world? Only by their behavior, by the external manifestations of culture. Random, fleeting meetings with strangers on the street, in public transport, in a store, in a theater can turn out to be pleasant for us, or, on the contrary, they can upset us and throw us out of our usual rut for a long time. Therefore, when assessing the cultural level of a person, we first of all have in mind his external manifestations, that is, behavior.

A cultured person is, first of all, polite, and this is his important virtue. Cervantes is often quoted as saying: “Nothing costs us so little or is valued so dearly by people as politeness.” Indeed, politeness may not be the most important or the most difficult of virtues to achieve. It is much more difficult to be, for example, principled, fair, courageous. But it’s worth remembering how much politeness makes life easier for people and how much rudeness and rudeness complicate and even poison it. The importance of politeness in human communication is difficult to overestimate.

People need communication. Currently, the flow of foreign citizens to us has increased - relatives living abroad, business people, tourists. This requires those who accept them to have at least minimal knowledge in the field national traditions.

FROM THE HISTORY OF ETIQUETTE

"Respect for the past is the trait that distinguishes education from savagery"

A.S. Pushkin

Etiquette is a word French origin. At one of the magnificent and elegant receptions of King Louis XIV, guests were given cards listing some of the rules of behavior required of them. The word “etiquette” came from the French name for cards – “labels”, which later entered the languages ​​of many countries. The concept of “etiquette” includes the form, manner of behavior, rules of courtesy and politeness accepted in the society where each of us lives.

A significant part of the rules of etiquette came to us from the past, and even from ancient world. Useless and insignificant rules were eliminated as historical development progressed, and only the most rational of them, time-tested, were preserved for posterity.

Since ancient times, chroniclers, philosophers, writers and poets have given numerous recommendations regarding human behavior at the table. In Ancient Egypt in the 3rd millennium BC. e. one of the popular manuscripts was a collection good advice"Teachings of Nomad". The collection, in the form of recommendations from a father to his sons, explained the need to practically teach young people the rules of decency and exemplary behavior in society. Even then, the Egyptians considered it necessary to use cutlery, as well as the ability to eat beautifully and silently. Such behavior was regarded as a great virtue and a necessary component of culture.

The Edda, a monument of Old Norse literature, also tells in detail about the rules of behavior at the table. For example, etiquette was developed in detail for making toasts, and violation of these rules led to a fine. We also borrowed from the Scandinavians the rule of giving places of honor at the table to women and the most respected guests.

The morals of the French nobility in the 17th century were a mixture of insolence and gallantry, familiarity and ceremony. Even a society lady, making a curtsy, should have performed it gracefully and at the same time coordinated with the rank of the person to whom he belonged. Men wore their hats during visits and even at the table. They drank to someone's health while standing or kneeling, but always with a naked sword in their hand and without a hat. The Count de Grand Pré drank to his beloved's health from a loaded pistol, holding his finger on the trigger, and then fired into the air.

At ceremonial dinners, the diners were seated in one row: the noblest of those present took a place at the honorary end of the table and had no neighbors on the right side. The next most distinguished guest sat on his left hand, and so on to the opposite end of the table. The owner of the house occupied a place depending on his title and position.

Kissing was very common. They served not only as an ordinary greeting, but, together with hugs, replaced congratulations, expressions of gratitude and friendly outpourings.

According to the etiquette of that time, the prevailing ideas about the norm of behavior, politeness and expression of feelings took on somewhat exaggerated forms. However, despite all the complexity of etiquette and the ceremony of manners, court morals were not much different from the general mores of the era. One day, Louis XIV began throwing bread balls at the court ladies and graciously allowed them to respond in kind. They moved from balls to apples and oranges, and when the king hurt one of the ladies, she poured the contents of the salad bowl on him.

A guide to good manners in 1640 recommended washing one's hands every day and one's face almost as often, and a guide in 1673 advised courtiers to "keep their hair, eyes, teeth, hands, and even feet clean, especially in summer, so as not to cause nausea in their interlocutors."

Of course, etiquette today far from the good manners of the times of the French king. But still, we note that a significant part of its rules came to us from history, and some even from ancient history. Modern etiquette inherits the customs and traditions of behavior of all peoples. Since the times of Ancient Rome, the custom of hospitality has come to us. Cutlery, the rules for using which are sometimes neglected, was already held in high esteem by the ancient Egyptians. And the ability to eat beautifully and silently has always been considered a necessary component of culture, a great virtue.

In the Middle Ages, or more precisely in the 11th-13th centuries, it was considered the highest manifestation of sophistication when gentlemen sat at the dinner table with their ladies in pairs, ate from the same plate and drank from the same glass. The reasonable beginning of this custom - an attentive, courteous attitude towards a woman - has been preserved to this day, but they no longer eat from the same plate.

In the late Middle Ages, the rules of etiquette acquired the character of law, of course, only for the nobility. Since the 18th century, manuals on etiquette began to be printed. Under Peter I, a book for youth, “An Honest Mirror of Youth, or Indications for Everyday Conduct,” was published three times. Following the alphabet and arithmetic, it set out the rules on how to sit at the table and handle a fork and knife, at what distance to remove a hat when meeting friends, etc. Interesting recommendations about behavior in public places and at the table: “No one has walk down the street with your head hanging and your eyes downcast, or look askance at people, but walk straight and not bent over.” Or another: “Don’t champ over your food like a pig and don’t scratch your head, don’t speak without swallowing a piece, because that’s what the ignorant do. It’s not good to sneeze, blow your nose and cough often.” Etiquette - and rightly so - was directly correlated with moral relations.

Great educators and writers were involved in developing the rules of etiquette in combination with criticism of its class-based, degrading character for ordinary people.

“Rules of Conduct, collected for youth in 1653,” written by the outstanding Czech humanist teacher J.A. Comenius is still read with great interest. Here are some of them:

If possible, it is better to give benefits than to receive them;

When you meet someone, greet him; even bare your head in front of respected persons, give them your place and show them your respect by bowing.”

Modern etiquette inherits the customs of almost all nations from hoary antiquity to the present day. Fundamentally, these rules of conduct are universal, since they are observed not only by representatives of a given society, but also by representatives of the most diverse socio-political systems existing in modern world. The people of each country make their own amendments and additions to etiquette, determined by the social system of the country, the specifics of its historical structure, national traditions and customs.

CULTURE OF BEHAVIOR AND MORALITY

“Behavior is a mirror in which everyone shows his own appearance.”

I. -V. Goethe

“In a poorly educated person, courage becomes rudeness, learning becomes buffoonery, simplicity becomes uncouthness, good nature becomes flattery.”

D. Lonk

Etiquette is the external side of human relationships that have developed in a given society and the order of communication maintained by it, the accepted ritual and manner of behavior. Etiquette is part of the concept of culture of behavior, which, however, is not exhausted by it, if only because it includes not only standard, “etiquette,” but also non-standard forms of behavior that have become quite widespread in modern society. In my essay, I would like to touch only on that side of the culture of behavior that relates to etiquette actions and etiquette.

IN last decades Interest in culture of behavior is actively reviving, especially among young people. Young people want to know how to behave in different situations in life, how to speak, how to move, how to behave in a public place...

But interest did not arise immediately. We must not forget that after the Great October Revolution, etiquette collapsed with the foundations of the old society. Interest in behavioral culture came later, in post-war years, when a discrepancy between internal and external culture, between a high level of education and serious production achievements was clearly revealed.

We meet many people every day. And the mood of people and our future relationships with them largely depend on how these meetings proceed. There are no trifles in etiquette. The same act, even a slight violation of generally accepted norms, is perceived by some with indifference, and by others with resentment. Therefore, it is better to strive for maximum politeness in all situations.

Polite is behavior that corresponds to the rules of decency and manners accepted in a given society, which have changed significantly historically, and even today are very different among different nations. But behind all this diversity of rules and forms of behavior, what is most important in politeness emerges: attention and respect for others.

What about good manners? How is it different from politeness? We can say this: good manners are politeness that has become a habit, which has become second nature. There is a difference between a simply polite person and a well-mannered person - in the degree of reaction, in shades, in things that do not seem to determine the essence of the matter, but are nevertheless very important in human relations.

A well-mannered person, without thinking, automatically does what a “simply polite” person knows about, but does not always do: when an elder addresses him, he rises from his seat if he speaks while standing; lets a woman go ahead; removes headwear where it is supposed to be removed; gives way, etc. “Just polite” will sometimes do this, sometimes not. Depending on your mood and circumstances. I think it is clear that real culture takes place only where good manners appear, where the rules of etiquette, external culture, polite behavior become an internal need, are embodied in character, and become its integral features.

There are several types of etiquette, the main ones being:

- court etiquette– strictly regulated order and forms of treatment established at the courts of monarchs;

- diplomatic etiquette - a specific form of behavior of diplomats and other officials when contacting each other at various diplomatic receptions, visits, negotiations;

- military etiquette- a set of rules, norms and behavior generally accepted in the army by military personnel in all areas of their activities;

- general civil etiquette- a set of rules, traditions and conventions observed by citizens when communicating with each other.

Most of the rules of diplomatic, military and civil etiquette coincide to one degree or another. The difference between them is that greater importance is attached to compliance with the rules of etiquette by diplomats, since deviation from them or violation of these rules can cause damage to the prestige of the country or its official representatives and lead to complications in relations between states.

Court etiquette is strictly observed as an established order and form of behavior at the courts of monarchs, but is preserved only in monarchical countries.

As the living conditions of mankind change, education and culture grow, some rules of behavior are replaced by others. What was previously considered indecent becomes generally accepted, and vice versa. But etiquette requirements are not absolute.: Observance of them depends on place, time and circumstances. Behavior that is unacceptable in one place and under some circumstances may be appropriate in another place and under other circumstances.

The norms of etiquette, in contrast to the norms of morality, are conditional; they have the nature of an unwritten agreement about what is generally accepted in people’s behavior and what is not. Every cultured person must not only know and observe the basic norms of etiquette, but also understand the need for certain rules and relationships. Manners largely reflect a person’s internal culture, his moral and intellectual qualities. The ability to behave correctly in society is very important: it facilitates the establishment of contacts, promotes mutual understanding, and creates good, stable relationships.

It should be noted that a tactful and well-mannered person behaves in accordance with the norms of etiquette not only at official ceremonies, but also at home. Genuine politeness, which is based on goodwill, is determined by an act, a sense of proportion, suggesting what can and cannot be done under certain circumstances. Such a person will never violate public order, will not offend another by word or deed, will not insult his dignity.

Every action, every appeal must, as you know, be accompanied by rituals appropriate to the occasion, " magic words": please, thank you, etc. You can, of course, forget (if it really happens) about this or that verbal formula accompanying the service, finding something else, no less suitable. This is elementary politeness, which, in my opinion, must be done by everyone. After all, it’s not so difficult to wish a person good morning and good night, good health and bon appetit, to thank for help or service, and to be able to say words of apology if you are wrong or have caused trouble to someone. It is necessary to always remember one, in my opinion, wise saying: “The basic tenet of all morality: do for your neighbor what you want him to do for you...” (K. Liebknecht). It is only important to always remember that the essence and meaning of etiquette are determined by the internal readiness of one person to help another and what is called delicacy and tact. In other words, do not impose your company while remaining polite; strive not to interfere with others, remaining free to carry out their own actions. And this means, in the end, that you cannot make noise and interrupt others in conversation. If you want to express your opinion (including objections, disagreement with the words or actions of others), you must first inquire whether the interlocutor said everything he wanted, whether he is ready to listen to you.

Etiquette, as you may have guessed, includes not only verbal forms expressions of politeness and sympathy. Etiquette of words and actions should not conflict with a person’s appearance or clothing. In other words, etiquette is not completely observed if, despite all the correctness and politeness of behavior, young people come to the theater in jeans and colorful T-shirts. It is even worse if someone wearing bright, extravagant clothing joins the funeral procession. A good impression is made by a well-dressed, polite person who knows how to behave in any circumstances and behaves accordingly.

When dressing (and even earlier - purchasing clothes), one must keep in mind that clothing, gait, manner of standing, sitting, even laughing, form a kind of sign system; a person dressed in one way or another declares something, communicates something about himself to others. For example, a wedding dress, a festive suit are signs of an upcoming celebration; a tracksuit, a tennis racket in his hands “say” that the person is an athlete; a careless hairstyle and untidy jeans indicate that a person neglects the aesthetic feelings of others. Dirt under the fingernails and soiled clothes do not at all signal that a person belongs to the working class. They are simply signs of a slob, to whom neither the rules of personal hygiene nor the concept of aesthetic appearance are accessible. Loud negotiations during a film show, or a hat left on in the room are signs of bad manners and selfishness.

“They meet you by their clothes, they see you off by their mind,” says Russian folk wisdom. In other words, both your appearance and the words you say are important in communication. Etiquette, as already mentioned, regulates communication and interaction between people. To be a good conversationalist means to know the subject of the conversation, that is, to understand what you are talking about, and to express your own opinions not only correctly, but also interestingly, without being boring. You need to take etiquette and the ability to communicate seriously and wisely. The rule is quite simple: what may be unpleasant for you is unpleasant for others.

The ability to manage your emotions becomes important when communicating with people. A well-mannered and cultured person never takes out his bad and very good mood on others. Good manners imply that the owner will not show his irritation or dissatisfaction either by word, action, or look, and the best remedy To suppress unpleasant emotions in yourself are goodwill, attention, the ability to listen to your interlocutor, and help him if necessary. A smile is highly valued in etiquette.

One of the basic principles of modern life is maintaining normal relationships between people and the desire to avoid conflicts. In turn, respect and attention can only be earned by maintaining politeness and restraint.

MODERN STANDARDS OF BEHAVIOR IN DIFFERENT COUNTRIES

“With the same measure you use, it will be measured back to you”

Gospel

The main features of etiquette are universal, that is, they are rules of politeness not only in international communication, but also at home. But sometimes it happens that even a well-mannered person finds himself in a difficult situation. Most often this happens when knowledge of the rules of international etiquette is necessary. Communication between representatives of different countries, different political views, religious views and rituals, national traditions and psychology, ways of life and culture require not only knowledge of foreign languages, but also the ability to behave naturally, tactfully and with dignity, which is extremely necessary and important when meeting with people from other countries. This skill does not come naturally. This is something you have to learn throughout your life.

The rules of politeness of each nation are a very complex combination of national traditions, customs and international etiquette. And no matter where you are, no matter what country you are in, the hosts have the right to expect attention from the guest, interest in their country, and respect for their customs.

In the manner of behavior a person shows the level of his culture and upbringing (manner of smoking, shaking hands, speaking, etc.). Many Russian businessmen, once abroad, throw things to the wind on a truly Russian scale. huge sums, buying mansions or losing in casinos and restaurants. This is not accepted in a civilized society. There is no desire to demonstrate wealth here. This is a purely barbaric trait.

His attitude towards you depends on your behavior and the way you communicate with a representative of another culture. Therefore, it seemed necessary to me to consider the basic norms of tourist behavior.

TRAVEL BY TRAIN. IN England boarding a train is a rather strict ritual that all visitors to the country must follow. At the entrance to the carriage, people line up; it is not customary to crowd here, pushing each other, pushing aside children and women. The British respect queues everywhere - at bus stops, in cinemas, in shops and in other establishments. So if you don’t want to be considered an ignoramus, it’s better not to forget about this little rule.

English trains usually have two classes of carriages - first and third. On long-distance trains, the carriages are divided into compartments, which open into a corridor (as in Russia). In the UK, the ticket inspector first checks the ticket, and then you give it back when passing through the turnstile at the final station of your journey.

Technological advances are rapidly spreading throughout the world, and train equipment is changing before our eyes. IN Spain For example, there is a wonderful Talygo express that runs from Madrid to San Sebastian and Barcelona. This is one of the fastest trains in the world (its cars are made of aluminum), and food is served on sealed trays. A Swedish The White Nights Cruise train, connecting Stockholm with the Arctic, is so luxurious that it’s hard to imagine. It provides everything: laundry, shower, music room, stops during which you can sightsee.

IN Japan railway lines connect all the islands. The trains there are clearly divided into classes. Japanese trains are some of the most comfortable and fastest in the world. Keep your tickets - you will be asked for them at the end of the trip. Stops in Japan are very short, so you have to be prepared to get off in time. The station is announced in Japanese and English. Information on the platform is also published in two languages. So, if by the time of your trip you have not mastered the Japanese language, then at least take care of English, it will certainly be useful to you.

TRADITIONS CONCERNING FOOD CONSUMPTION. Some nations attach great importance to behavior at the table. Violation of table customs is regarded as a deliberate demonstration of disrespect for the owners of the house.

An interesting tradition exists among the peoples of Buryatia. A well-mannered Buryat will not drink a drink without first sprinkling “sacrifice to the spirits” from his finger. However, it is not at all necessary to believe in the existence of spirits.

I wanted to dwell in more detail on the customs Japanese nation, since everyone knows that it is their traditions associated with food consumption that are most different from European ones.

The Japanese, like the Chinese, use chopsticks at dinner - this is a well-known fact. They come in several types: the simplest are made of wood, and the most expensive are made of ivory. But even in a national restaurant you can ask for a knife and fork; in large restaurants they are always served. But I would still like to note that oriental dishes taste better if they are eaten with chopsticks. Eating with chopsticks is very interesting (noted from my own experience), but until you have become a master, do not try to use them the entire lunch: you will have time to starve before you manage to take even a piece, it is better to practice well beforehand.

When you are treated to alcohol, you should raise your glass, and then immediately take the bottle from the Japanese’s hands and fill his glass. Do not refuse at least the food that is offered to you.

Another Japanese tradition is to serve a hot towel before eating. Don't try to put it on your lap or tuck it into your collar. This will only amuse your Japanese friends and show your ignorance of oriental etiquette. When the waiter hands you a basket or tray of hot napkins, take one and dry your hands; you can also refresh your face and neck. After a second, the waiter will present you with a tray where you can throw your used napkin.

FLOWERS. IN Europe And Scandinavia a guest invited to dinner must bring flowers to the hostess of the house. In Scandinavian countries, they give an odd number of flowers. Never give carnations to French women; they are believed to bring bad luck. IN Germany It is customary to give three flowers.

BATHROOM. Nowadays, most hotels in all parts of the world have bathrooms, but in cheap hotels you may only get a room with a sink and quite possibly no running water. If your hotel has one or two bathrooms per floor, you will have to go through a certain ritual. First of all, call the maid and arrange your bath time. When it comes, the bathroom will be free and prepared especially for you, the water will be made exactly at the temperature that you ask. In small Parisian In hotels, you will find that the cleaned bathtub is lined with a clean linen towel, but you will have to take soap with you. Baths are expensive, so you expect to tip the maid a lot.

For Japanese, a bath is not only washing, but also a great way to relax, pamper yourself, and unwind. However, there is also a ritual here that you need to know if you live with your Japanese friends. Before going to the bathroom, you need to take off your slippers and put on special shoes for the bathroom. Several people use the same water in Japanese baths, so it is customary to only lie in them. Before getting into the bath, you need to wash yourself thoroughly in the shower. Japanese hotels, especially spring resorts, have large swimming pools in their bathrooms, elegantly decorated with flowers, that can accommodate several people at once. In Japan they know that mixed baths, in which naked bodies of both sexes splash, are not accepted in the West, so upon first request you will be given one of the small family baths.

RUSSIAN WOMAN ABROAD. Although city dwellers in different countries have already become accustomed to us, sometimes the appearance and behavior of Russian girls and women can be perceived as an open invitation that promises us not very pleasant prospects. In Romanesque countries (France, Italy, Spain, etc.) women never get together to drink, as is customary in Russia. Any girl or group of women visiting a bar that sells strong drinks should expect unpleasant remarks addressed to them.

In all Romance countries, men, as a rule, indulge in extraordinary exaggerations regarding the merits of their lady, especially in public: “You are absolutely magnificent!” or “Angels have eyes like these!” All detailed outpourings must be accepted with an allowance for southern exaltation and calmly thanked. In Romanesque etiquette, all public outpourings of feelings are very personal and vivid, but it’s all a game. Not every man falls madly in love with every woman he is introduced to.

HOW TO VISIT. Typically, in countries Western Europe, unlike in America, it is not considered good manners for guests to lavish praise on the house to which they are invited. Until you are asked for your opinion about the situation, it is best to remain silent. The lady of the house might say, “I want you to look at the garden. I spend a lot of time there—flowers are my hobby.” The reason for restraint is that well-mannered people are afraid of humiliating less wealthy guests by admiring other people's wealth. I would like to note once again that this remark does not apply to the United States.

FEATURES OF INTERNATIONAL BUSINESS ETIQUETTE

“The ability to communicate with people is a commodity, and I will pay more for it than for anything else in the world.”

John D. Rockefeller

It is very important to take into account the norms of behavior that exist among every nation and in every country when contacting representatives different cultures at a business meeting. As civilization develops, the nature of negotiations and processes associated with interpenetration national styles communications are becoming increasingly important.

The values ​​that have a national basis and have the greatest influence on a person are customs and traditions acquired in childhood. National characteristics play a big role in each specific situation of the negotiation process. In cooperation, when the interests of the parties coincide, national differences may not have too much impact on the conduct of business, but in a conflict situation they greatly influence the business relationship.

If national and cultural differences turn out to be significant, then participants in international communication must adhere to common norms and rules. Developing international relations, exchanges in different areas science, culture and education accelerate the process of bringing business people closer together. Thus, a person educated in America, although not an American by nationality, will internalize the peculiarities of American thinking and behavior, and his negotiating style as a whole will be American, although it will retain the features inherent in his national character.

It is interesting that representatives various countries not only conduct negotiations and business meetings differently, but also perceive each other in different ways.

Representatives of the business community should not only be well aware of the rules of etiquette, but also strictly observe them in their practical activities.

AMERICANS. In communicating with each other, they are simple and informal, and they are not embarrassed by the difference in social status or age. The spirit of competition is present in them at work, in family, in friendships, on vacation, in sports, etc. Most Americans judge success in life by the amount of money they earn. In a conversation, they do not tolerate pauses and like to ask a lot of questions: as a rule, these questions are straightforward and can carry personal character. In an informal setting, at the table, there may be an opportunity to talk about hobbies or family, but it is better to avoid talking about politics and religion. If you are invited to a house, bring a souvenir or a bottle of wine as a gift.

Professionalism and competence are the American business communication style. They know that there are no trifles in the organization of any business; they prepare for negotiations carefully, not missing out on which the success of the business could depend, although they are not characterized by pedantry and pettiness. Punctuality is another characteristic feature of the inhabitants of the United States. They live according to a schedule that they draw up for every day, so they are never late for business meetings.

They address each other by name, regardless of age and status, thereby emphasizing not only the business, but also the friendly nature of the negotiations, striving for an informal atmosphere during business conversations.

Americans value honesty and frankness in people; they do not waste time on formalities, but get straight to the point. Independence and independence, formed from childhood, teach Americans to rely only on themselves.

FRENCH PEOPLE. The French are not known for their strict punctuality; at receptions they often follow the rule: the higher the status of the guest, the later he arrives. Being invited to dinner with a business partner is considered an exceptional honor in France.

In France, where they love and know how to show off their words, a silent person is not valued. The conversation among the French is casual and moves with exceptional speed. Their speaking speed is one of the fastest in the world.

French businessmen are carefully preparing for the upcoming negotiations. They like to thoroughly study all aspects and consequences of incoming proposals. The negotiations are quite tough.

ENGLISH. Independence, bordering on the aloofness of the British, is the basis of human relations. The British studiously avoid colloquial speech personal moments. They are characterized by such traits as restraint, a tendency to understatement, and scrupulousness.

The ability to patiently listen to your interlocutor without contradicting him does not always indicate agreement. You should not begin negotiations with English firms without careful preparation and approval. If the terms and program of your stay have been agreed upon, there is no need to inform your partners about your arrival and address. Exchanging handshakes is accepted only at the first meeting; in the future, the British are content with a simple verbal greeting.

GERMANS. Business connections with German companies can be established by exchanging letters with offers of cooperation. When concluding deals, the Germans usually insist on strict fulfillment of accepted obligations, as well as on the condition of paying high fines in case of non-fulfillment. You should be addressed by your last name (and if you have a title, then indicate the title), and not by your first name, as is customary among Americans.

The Germans are distinguished by their hard work, diligence, punctuality, frugality, organization, and prudence.

In Germany, it is very rare to invite business partners home. If such an invitation follows, do not forget to bring a bouquet of flowers to the hostess of the house.

JAPANESE. Unlike many others, attempts to establish business contacts with Japanese companies through correspondence and telephone communication, as a rule, are ineffective because:

Most small and medium-sized firms operating on the national market conduct their business in Japanese and contacts with them require a translator;

Japanese entrepreneurs are extremely scrupulous and scrupulous about the obligations they undertake, and therefore, without knowing their partner, they are not inclined to have business relations with him;

Japanese firms have very complex decision-making procedures;

Japanese entrepreneurs prefer personal conversations.

The most important element of the rules of good manners is bowing. Moreover, fifteen, for example, bows are enough only for a simple greeting. To make a good impression, you need to bow forty-five times, special respect is expressed with seventy bows, and the most respected person is greeted by bowing ninety (!) times in a row. It is sometimes very difficult for an unfamiliar Russian person to do this. When introducing yourself, you must exchange your business cards.

The Japanese as a nation, in addition to being highly organized and neat, are distinguished by a lack of a sense of humor and self-criticism. A smile or laugh in Japan can mean different things - it is a sign of friendship, an expression of restraint, secrecy, an open expression of emotions, and a sign of awkwardness caused by a difficult situation.

The Japanese pay a lot of attention to developing personal relationships with partners during informal meetings. If you receive an invitation to a restaurant with traditional Japanese cuisine, you need to pay attention to your shoes and socks - you will have to take off your shoes.

CONCLUSION

Traditions and customs have developed over centuries, passed on from generation to generation, and each nation has its own. From ancient folk traditions, the laws of celebrations, hospitality, and table etiquette were gradually developed and improved.

Etiquette has been and remains necessary for modern man; it has not become outdated over the centuries, but rather the opposite. It is necessary to be able to behave at home and in society in such a way as to earn everyone's approval without offending the merits of another.

We have a proverb: “They greet you by their clothes, but they send you away by their mind.” In other countries, this proverb sounds differently: “You are greeted by your clothes, but seen off by your manners.”

Intelligence consists not only of knowledge, but also of the ability to understand others. It manifests itself in a thousand and a thousand little things: in the ability to argue respectfully, to behave modestly at the table, in the ability to quietly help another, to take care of nature, not to litter around oneself - not to litter with cigarette butts or swearing, bad ideas.

Intelligence is a tolerant attitude towards the world and people.

At the heart of all good manners is the concern that one does not disturb another, so that everyone feels comfortable together. We must be able to not interfere with each other. You need to cultivate in yourself not so much manners as what is expressed in manners, careful attitude to the world, to society, to nature, to your past.

There is no need to memorize hundreds of rules, but remember one thing - the need to respect others.

LIST OF REFERENCES USED

1) Bezrukikh M. and others. Me and others, or Rules of conduct for everyone. M.: Polit. lit., 1991.

2) Vanderbilt E. Etiquette. In 2 books: trans. from English edited by L. Barykina - M.: JSC "Avial", 1996.

3) Kholopova T.N., Lebedeva M.M. Protocol and etiquette for business people. M.: Infra; Ankil, 1995.

4) Encyclopedia of good manners / Comp. V. Pivovar - St. Petersburg: LLP "Diamant", 1996.

5) Magazine "Science and Life" No. 5, 1982 / V. Matveev. Etiquette: History and modernity.

In a civilized society, knowledge of the rules of etiquette is expected and therefore their observance is necessary. These norms and rules developed over a long period of time in the process of living and working together for many generations. They are based on centuries-old wisdom, which was passed on from the older generation to the younger. Today, Russian society is faced with new demands on the individual, his morals, behavior and actions. In this regard, professional ethics and business culture become of great importance. After all, where business relationships are built on the basis of mutual assistance, mutual respect and attention to each person, there is a great guarantee of success and reliability. Business Etiquette- an important component of business relations, it is an external manifestation of a person’s internal morality and culture.

Questions and tasks

1. Does ethics answer the question: “What must we do in order to act morally?” Explain your answer.

a) yes; b) no.

2. Who first introduced the term “ethics”:

a) Cicero;

b) Archimedes;

c) Aristotle;

d) Socrates?

3. The most important categories of ethics are: “good”, “evil”, “justice”, “good”, “duty”, “conscience”, etc. What does the term “category” mean? (Find the answer to this question in a philosophical dictionary or philosophy textbook.)

4. From the proposed definitions, select those that are meaningfully suitable for the concepts:

a) “ethics”;

b) “morality”;

c) "morality".

A. Well-established principles, norms, and rules of conduct in society.

B. Understanding the value of not only oneself, but also others.

B. The science that studies morality.

5. Formulate the “golden” rule of morality and explain why it was called “golden”?

6. The need to behave morally appears in the form of such concepts as “duty”, “conscience”, “honor”, ​​“dignity”. What concepts appear in the following situations:

a) a businessman cares about his good name, the authority of his team, and the prestige of his profession;

b) the rudeness of a work colleague causes team members to feel ashamed in front of clients no less than their own guilt.

7. What rules and regulations reveal the principle of fair treatment of work?

8. Do you agree with the statement: “Conscience is a person’s moral awareness of his actions”? Explain your answer with an example.

a) yes; b) no.

9. How can one formulate the “golden” rule of communication ethics in the relation of a manager to a subordinate and vice versa - a subordinate to a manager?

10. Prove the rightness (or wrongness) of the statements of specialists from leading companies who believe that knowledge of etiquette and culture of behavior is an important condition for successful work in any organization.

11. Moral criteria are applied to professional behavior: “politeness”, “tactfulness”, “delicacy”, “benevolence”.

What moral criteria emerged in the following situations:

a) an older, well-built woman chooses jeans for relaxation. The seller, carefully, so as not to offend her, recommended that she buy a beautiful tracksuit, telling her about its advantages over jeans. The buyer agreed and bought a tracksuit;

b) at a savings bank, a very irritated visitor approaches the “window” for paying for utilities, having failed to understand how to fill out a new form of receipt. Does the savings bank teller say, “Don’t worry, I’ll explain everything to you now”?

12. How do you understand the statement of M. Cervantes: “Nothing is so cheap and nothing is valued so dearly as politeness”?

13. Etiquette is:

a) the science of morality;

b) manner of behavior;

c) general culture.

14. The rules of etiquette are:

a) perseverance, perseverance;

b) integrity, unquestioningness;

c) politeness, tact.

15. Based on moral standards traditions, customs, habits. Define these concepts (to do this, use dictionaries, for example, the Russian Language Dictionary or the Russian Encyclopedic Dictionary).

Explain why it is important to know traditions and customs.

16. Is there a difference between business and household etiquette?

17. Attentiveness is:

a) gallantry towards ladies;

b) servility;

c) the ability to provide a small service;

d) flattery;

e) friendliness towards elders;

f) the ability to smooth out awkwardness in a timely manner.

18. Indicate the correct answer. Maintaining a sense of proportion in a conversation is:

a) politeness;

b) diplomacy;

c) tact;

d) courtesy;

e) all answers are correct;

f) all answers are incorrect.

19. What professional moral standards are violated in the following examples:

a) “Why, grandfather, did you live to old age, but didn’t learn to count?!” - said the savings bank teller to the client;

b) “I don’t want to listen to your objections. I don’t care that you discovered a defect on your sleeve at home. There was a fitting, we need to take a better look at ready product, and not admire yourself in the mirror” (from the monologue of the receptionist at the knitting studio).

20. Are “modesty” and “shyness” synonymous? Explain your answer.

21. Politeness involves greeting. How should you say hello when you find yourself in an unfamiliar group for the first time?

22. What should you not do when greeting?

23. Choose the correct ones from the proposed options. Who should greet whom first in the following pairs: senior-junior, woman-man, boss-subordinate, older man-girl?

24. The initiator of the handshake in most cases should be:

a) women;

b) men;

c) younger in age;

d) junior in position (subordinate).

25. Comment on Saadi’s statement: “Whether you are smart or stupid, whether you are big or small, we don’t know until you say a word.”

26. Good taste is:

a) style;

b) elegance;

27. From the given examples, select those that comply with ethical prohibitions to some answers and questions during the telephone conversation.

a) “Hello, who is this?”

b) “Petrov is not here now. How can I help you?"

c) “Ivanov is not there, I don’t know where he is!”

d) “Okay, agreed. Bye"

d) “Where did I end up?”

f) “Ivanov is not here now. It will be at 14.30. Maybe I should give him something?”

28. When a call ends, the person who called hangs up first. What should a man do if he calls a woman?

29. Why business correspondence called communication in miniature?

30. When exchanging business cards, the recipient immediately put it in the case. What rules of etiquette did he break?

31. Are women's business cards different from men's business cards? Choose the correct answer:

a) differ in size;

b) do not differ;

c) differ in color;

d) differ due to “embellishments”.

32. Indicate the correct answer. Business protocol is:

a) awareness of the conscientious performance by employees of their duties;

b) a set of rules in business and official relations;

c) rules regulating the procedure for meetings and departures, conversations and negotiations, organization of receptions and business correspondence;

d) all answers are correct;

d) all answers are incorrect.

33. Indicate which items business interaction meet moral criteria:

a) a modern businessman, when making a transaction, must be convinced that honor comes before profit;

b) don’t trust anyone and respect yourself;

c) you need to be attentive and polite in communication, correct with others (colleagues, bosses and clients, communication partners), be able to spare the pride of your interlocutors;

d) the principle of business relations should be only competition (confrontation);

e) you should be tactful in communication, i.e. provide the partner with the opportunity to get out of difficulties with honor and dignity, without losing his “face”;

f) you should always focus on the final goal (for example, making a profit, concluding a large contract). Therefore, the end justifies the means.

34. What “commandments” formulated by J. Yager relate to business etiquette.

a) do everything on time;

b) don’t laugh loudly;

c) control your irritation;

d) don’t talk too much;

e) be kind, friendly and welcoming;

f) think about others, not just yourself;

g) don’t be sloppy;

h) dress appropriately;

i) speak and write in good language?

35. Getting to know an organization (company) begins with the interior of the premises. Does workspace interior to the area of ​​business etiquette?

a) yes; b) no.

36. Indicate which positions must be taken into account when conducting a business conversation:

a) ethical standards and rules;

b) the premises should not interfere with the establishment of an atmosphere of trust;

V) initial phase conversation sets the tone for the rest of the conversation;

d) all positions are correct;

e) all positions are incorrect.

37. Indicate the correct answer. Atmosphere goodwill during a business conversation depends on:

a) punctuality;

b) the right choice location of the conversation;

c) the interior of the room;

d) establishing contact with a partner;

e) first phrases during a conversation;

f) use of address by name;

g) all answers are correct;

h) all answers are incorrect.

38. Describe the sequence of preparing a sandwich.

39. They eat pears and apples:

a) using a knife, cutting the fruit into several parts;

b) bite off the whole fruit;

c) first peel, and then bite off the whole fruit.

40. Indicate the correct answer. It is customary to clean with a knife:

a) tangerines;

b) oranges;

c) all answers are correct;

d) all answers are incorrect.

41. Take lumps of sugar from the sugar bowl:

a) hands;

b) tweezers;

c) a teaspoon.

42. Taking a napkin at the table is customary:

a) tie around the neck;

b) tuck it into the collar;

c) lay on the chest;

d) put on your knees.

43. At the end of the meal, the fork and knife should be put down:

a) parallel to each other on a plate with handles to the right;

b) on both sides of the plate;

c) on a plate crosswise.

44. They take bread from a common plate:

a) hands;

b) a fork held in the right hand;

c) a fork held in the left hand;

d) with a special fork lying on a common plate with bread.

45. Why can a gift tell a lot about its giver?

46. ​​What is most important in a gift:

b) sincerity;

c) hint;

d) the desire to bring joy?

Answers

Ethics is the science of morality. Morality gives a person the opportunity to evaluate the actions of the people around him, to understand himself and to comprehend whether he lives correctly, how he should live, what he should strive for.

The term “ethics” was first used by Aristotle to denote practical philosophy, which should answer the question: “What should we do in order to perform moral actions?”

3. Category (Greek - statement, testimony) - a form of awareness in terms of the universal ways of a person’s relationship to the world, reflecting the most general and essential properties, laws of nature, society and thinking ( Philosophical Dictionary/ Ed. I.T. Frolova. - M, 1991).

5. The “golden” rule of morality: “Do unto others as you would have them do unto you.”

It began to be called “golden” because it was given great importance and was firmly entrenched in the public consciousness. For example, a Russian proverb says: “What you don’t love in another, don’t do it yourself.”

6. a) honor; b) conscience.

7. A conscientious attitude towards work is revealed in the norms and rules: love for the chosen profession, the desire to improve skills, adherence to labor discipline, accuracy in performing one’s duties, caring attitude towards tools, the desire to share the secrets of their work (mentoring), etc.

9. In relation to a manager towards a subordinate: “Treat your subordinate the way you would like to be treated by a manager.”

In relation to a subordinate to his superiors: “Treat your leader the way you would like your subordinates to treat you” (Psychology and ethics of business communication: Textbook for universities / Edited by V. N. Lavrinenko. - M., 1997).

10. Knowledge of etiquette is necessary professional quality, which is constantly being improved.

A culture of behavior is part of business etiquette. It examines the actions and forms of communication of people that are based on morality, adherence to certain norms, rules and aesthetic taste.

Without knowing the rules of good manners, you can end up in an absurd situation and discredit yourself and the company.

11. a) tact; b) politeness.

12. True politeness can only be benevolent and benevolent. 13.6).

15. Ozhegov S. I. Dictionary of the Russian language. - M., 1988.

Custom - p. 355;

Habit - p. 477;

Tradition - p. 658.

By adhering to traditions, you can avoid many conflicts and misunderstandings. It is important to know the traditions and customs of the country where a person is going on a business trip or vacation, and to take them into account in friendly communication and in business interpersonal contacts.

16. Business etiquette is more formal than household etiquette, so business politeness does not accept lengthy thanks and apologies.

17. a), c), d), f).

19. a) tact; b) correctness.

20. Modesty is the ability of an individual to restrain himself in discovering his merits. Shy - bashful-timid in behavior, in behavior, embarrassed (Ozhegov SI. Dictionary of the Russian language. - M., 1988).

Therefore, modesty is not synonymous with shyness.

21. When entering an office (room), you should greet the people there, even if you do not know them.

22. When greeting, you should not hold a cigarette in your mouth, chew, or keep your hand in your pocket.

23. The youngest one says hello first; man with woman; subordinate with boss; girl with an older man.

25. The spoken words demonstrate the level of culture and are an indicator of good manners.

27. a), c), d), e).

28. A man who calls a woman waits for her to hang up first.

29. Business correspondence helps to establish relationships with consumers and various services. Business correspondence, just like business communication, must be competent, correct, and based on compliance with ethical principles.

30. The person who receives the business card should read it, thank him and then put it away.

33. a), c), d).

34. a), d), e), f), h), i).

38. To make a sandwich, use a common knife to transfer the butter to the edge of your plate, and then spread it onto the bread with your knife. Sausage, slices of fish or meat are placed on the sandwich with a fork.

45. A gift is a mirror that reflects a person’s character traits.