Newman on the Gentleman
George P. Landow, Professor of English and Art History, Brown University [Home —> Victorianism —> Authors —> Religion —> Philosophy —> Science —> Politics and Society] John Henry Cardinal Newman, the most famous English convert to Roman Catholicism of the nineteenth century, included the following description of the gentleman in his treatise on university education for Roman Catholics, who had only recently received civil rights. As you read Newman's portrait of the gentleman, compare it to those found in discussions of the concept of gentleman in Elizabeth Gaskell and other authors as well as specific characters in Robert Browning, Charles Dickens, and Anthony Trollope.
It is almost a definition of a gentleman to say he is one who never inflicts pain. This description is both refined and, as far as it goes, accurate. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him; and he concurs with their movements rather than takes the initiative himself. His benefits may be considered as parallel to what are called comforts or conveniences in arrangements of a personal nature: like an easy chair or a good fire, which do their part in dispelling cold and fatigue, though nature provides both means of rest and animal heat without them. The true gentleman in like manner carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; — all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at their ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absurd; he can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favours while he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort, he has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets every thing for the best. He is never mean or little in his disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From a long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves towards our enemy as if he were one day to be our friend. He has too much good sense to be affronted at insults, he is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing, and resigned, on philosophical principles; he submits to pain, because it is inevitable, to bereavement, because it is irreparable, and to death, because it is his destiny. If he engages in controversy of any kind, his disciplined intellect preserves him from the blunder. [From The Idea of a University, 1852]
Taken in isolation, Newman's descriptive definition, which appears an exemplary idealization of the British gentleman, appears a standard, unsurprising presentation of a sociopolitical ideal clearly related to specific class interest. In context, however, his statement immediately appears more complex, since he does not address those with political or even economic power. In fact, his intended audience of Irish Catholics were doubly disenfranchised as members of a colonized people and a despised, only recently permitted religion. In addition, as David J. DeLaura points out, for Newman, "the insuperable defect of humanistic culture," appears in the limitations of the gentleman, who has 'no means for transcending the limits of the natural man (p. 238).'"
Enlightened self-interest From Wikipedia, the free encyclopedia
Enlightened self-interest is a philosophy in ethics which states that persons who act to further the interests of others (or the interests of the group or groups to which they belong), ultimately serve their own self-interest.  It has often been simply expressed by the belief that an individual, group, or even a commercial entity will "do well by doing good". 
This is in contrast to greed or the concept of "unenlightened self-interest", in which it is argued that when most or all persons act according to their own myopic selfishness, that the group suffers loss as a result of conflict, decreased efficiency because of lack of cooperation, and the increased expense each individual pays for the protection of their own interests. If a typical individual in the group is selected at random, it is not likely that this person will profit from such an ethic.
Some individuals might profit, in a material sense, from a philosophy of greed, but it is believed by proponents of enlightened self-interest that these individuals constitute a small minority and that the large majority of persons can expect to experience a net personal loss from a philosophy of simple unenlightened selfishness. Enlightened self-interest might be considered to be unrealistically idealistic and altruistic by detractors and practically idealistic and utilitarian by proponents.
Enlightened self-interest also has implications for long-term benefits as opposed to short-term benefits to oneself. When an individual pursues enlightened self-interest that person may sacrifice short-term interests in order to maximize long-term interests.
An individual may choose to forsake pursuing immediate gratification by supporting and not interfering with others' pursuit of self-interest. An individual may have to sacrifice his immediate self-interest for the purpose of a positive relationship to a group of individuals to which he relates. For example, a merchant likely will maximize profit over the long term if she chooses to be generous to her customers in a manner beyond the requirement of policy, say, in accepting returns and refunding the purchase price when not required to by the letter of the law. By doing so, she may lose short-term gain but likely will eventually profit from increased business volume as she gains a reputation for being reasonable, honest, and generous.
Enlightened self-interest is also different from pure altruism, which calls for people to act in the interest of others often at the expense of their own interests and with no expectation of benefit for themselves in the future. Some advocates of enlightened self-interest might argue that pure altruism promotes inefficiency as well.