Reprint of the original, first published in 1881.

In preparing a book of etiquette for ladies, I would lay down as the first rule, "Do unto others as you would others should do to you." You can never be rude if you bear the rule always in mind, for what lady likes to be treated rudely? True Christian politeness will always be the result of an unselfish regard for the feelings of others, and though you may err in the ceremonious points of etiquette, you will never be impolite. Politeness, founded upon such a rule, becomes the expression, in graceful manner, of social virtues. The spirit of politeness consists in a certain attention to forms and ceremonies, which are meant both to please others and ourselves, and to make others pleased with us; a still clearer definition may be given by saying that politeness is goodness of heart put into daily practice; there can be no _true_ politeness without kindness, purity, singleness of heart, and sensibility.

“A scholarly guide to etiquette as entertaining and amusing as a work of fiction” (Jane Austen’s Regency World Magazine). Have you ever wondered what it would have been like to live in the nineteenth century? How would you have gotten a partner in a ballroom? What would you have done with a letter of introduction? And where would you have sat in a carriage? Covering all these nineteenth-century dilemmas and more, this book is your must-have guide to the etiquette of our well-heeled forebears. As it takes you through the intricacies of rank, the niceties of the street, the good conduct that was desired in the ballroom, and the awkward blunders that a lady or gentleman would have wanted to avoid, you will discover an abundance of etiquette advice from across the century, and a lively, occasionally tongue-in-cheek, and thoroughly detailed history of nineteenth-century manners and conduct. This well-researched book is enjoyable, compelling reading for anyone with an interest in this period. In exploring the expectations of behavior and etiquette, it brings the world of the nineteenth century to life.

There is no better time than now for a definitive guide to contemporary civilized living. As traditional codes of behavior have given way to an increasingly informal society, many people are disconcerted by the current lack of guidelines. The established rules are as important as ever, but need adaptation for the complications and developments of the twenty-first century. The Debrett's New Guide to Etiquette and Modern Manners cuts through the confusion to combine the very best of traditional standards of conduct with acceptable modern innovations. Packed with no-nonsense step-by-step advice, it covers everything from basic table manners to how to equip yourself at the grandest royal and diplomatic gatherings. Written with clarity and wit, this book celebrates the charm, beauty, and fascination of classic good manners, and their enduring role in a civilized society.

The 1790s saw a lively `French Revolution Debate' in England, with much space and intellectual energy, in classic texts by men such as Burke and Paine, and ensuing pamphlet literature, devoted characterisations and representations of the aristocracy; yet this is the first full-scale survey of the subject. Dr Goodrich takes a fresh approach to the topic, illustrating the complexities of the bitter battle fought out in such texts between radicals and loyalists, and highlighting the persistent viciousness and vitriol of a radical anti-aristocratic rhetoric. However, she demonstrates that the loyalist response contained the more innovative campaign, bringing out in particular the development of a commercial loyalism which promoted a new model of society with a modern aristocracy and an open elite; what emerges are English defences of aristocracy which are not simply reducible to ideas of an ancien régime or a Gothic institution.

Every American city had a small, self-aware, and active black elite, who felt it was their duty to set the standard for the less fortunate members of their race and to lead their communities by example. Professor Gatewood's study examines this class of African Americans by looking at the genealogies and occupations of specific families and individuals throughout the United States and their roles in their various communities. --from publisher description.

A “brilliant” (The Washington Post), “clear-eyed and incisive” (The New Republic) analysis of how the wealthiest group in American society is making life miserable for everyone—including themselves. In 21st-century America, the top 0.1% of the wealth distribution have walked away with the big prizes even while the bottom 90% have lost ground. What’s left of the American Dream has taken refuge in the 9.9% that lies just below the tip of extreme wealth. Collectively, the members of this group control more than half of the wealth in the country—and they are doing whatever it takes to hang on to their piece of the action in an increasingly unjust system. They log insane hours at the office and then turn their leisure time into an excuse for more career-building, even as they rely on an underpaid servant class to power their economic success and satisfy their personal needs. They have segregated themselves into zip codes designed to exclude as many people as possible. They have made fitness a national obsession even as swaths of the population lose healthcare and grow sicker. They have created an unprecedented demand for admission to elite schools and helped to fuel the dramatic cost of higher education. They channel their political energy into symbolic conflicts over identity in order to avoid acknowledging the economic roots of their privilege. And they have created an ethos of “merit” to justify their advantages. They are all around us. In fact, they are us—or what we are supposed to want to be. In this “captivating account” (Robert D. Putnam, author of Bowling Alone), Matthew Stewart argues that a new aristocracy is emerging in American society and it is repeating the mistakes of history. It is entrenching inequality, warping our culture, eroding democracy, and transforming an abundant economy into a source of misery. He calls for a regrounding of American culture and politics on a foundation closer to the original promise of America.