It will be seen that Della Casa does not concern himself with that conception of manners which relates it to a sense of personal dignity, and which is summed up in Locke's dictum that the foundation of good breeding is "not to think meanly of ourselves and not to think meanly of others." This side of the social ideal was summed up for the later Renaissance in the term "honour," which formed the theme of many separate treatises in the sixteenth century. The "Galateo" deals solely with those little concessions to the tastes and whims of those around us which are necessitated by the fact that cultivated gentlemen are not hermits, and must consider the customs and habits of others if they wish to form part of a smoothly organized and polished society. We may prefer to call this "considerateness for the feelings of others," but, essentially, most justifications of good manners depend on the same idea of conciliating the accidental and immediate circle in which we happen to move, at the expense of wider interests or larger groups; and both "considerateness" and "the desire to please" fail as justifications, or at least as incitements, as soon as the idea of success within a definite circle is eliminated or submerged. It is unnecessary, however, to break so fragile a butterfly as Della Casa's philosophy on any wheel of serious argument. He is interested solely in the superficial aspects of life, and an intricate or consistent philosophy would have served no other purpose than to alienate or confuse minds concerned, like his own, solely with life on its superficial side. On the basis of such ideas,--to please others; to win their good graces and one's own ultimate success; to be sweetly reasonable in conforming to custom; to perform every act with an eye to its effect on those about us,--on the basis of ideas as elementary yet appealing as these, he formulates in detail the precepts of conduct for daily human intercourse in a refined society.