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Principle of treating others as one wants to be treated

"Do Unto Others" redirects here. For the 1915 silent film, encounter Practise Unto Others (film).

"Golden Rule Sign" that hung above the door of the employee's entrance to the Acme Sucker Rod Factory in Toledo, Ohio, 1913. The business was owned by Toledo Mayor Samuel M. Jones.

"Gilt Rule Sign" that hung above the door of the employees' entrance to the Acme Sucker Rod Factory in Toledo, Ohio, 1913. The concern was owned by Toledo Mayor Samuel Yard. Jones.

The Aureate Rule is the principle of treating others as one wants to be treated. It is a maxim that is establish in about religions and cultures.[1] Information technology can be considered an ethic of reciprocity in some religions, although different religions treat information technology differently.

The maxim may appear equally a positive or negative injunction governing conduct:

  • Treat others equally you lot would like others to treat you (positive or directive form)
  • Do not care for others in ways that you would non like to be treated (negative or prohibitive class)[1]
  • What you wish upon others, you wish upon yourself (empathetic or responsive form)[1]

The idea dates at least to the early Confucian times (551–479 BCE), according to Rushworth Kidder, who identifies the concept appearing prominently in Buddhism, Christianity, Hinduism, Islam, Judaism, Taoism, Zoroastrianism, and "the rest of the world'due south major religions".[2] 143 leaders of the globe's major faiths endorsed the Gilt Rule equally role of the 1993 "Declaration Toward a Global Ethic".[three] [4] According to Greg Thousand. Epstein, it is "a concept that essentially no religion misses entirely", just conventionalities in God is not necessary to endorse it.[five] Simon Blackburn besides states that the Golden Rule tin be "found in some course in virtually every ethical tradition".[6]

Etymology [edit]

The term "Golden Dominion", or "Golden law", began to exist used widely in the early 17th century in Britain past Anglican theologians and preachers;[7] the earliest known usage is that of Anglicans Charles Gibbon and Thomas Jackson in 1604.[1] [8]

Ancient history [edit]

Aboriginal Egypt [edit]

Perhaps the earliest affirmation of the maxim of reciprocity, reflecting the ancient Egyptian goddess Ma'at, appears in the story of "The Eloquent Peasant", which dates to the Middle Kingdom (c. 2040–1650 BCE): "Now this is the command: Do to the doer to make him do."[9] [10] This proverb embodies the do ut des principle.[11] A Belatedly Period (c. 664–323 BCE) papyrus contains an early negative affirmation of the Gilded Rule: "That which y'all hate to be done to you lot, do not practise to another."[12]

Ancient Bharat [edit]

Sanskrit tradition [edit]

In Mahābhārata, the ancient epic of India, at that place is a soapbox in which sage Brihaspati tells the king Yudhishthira the following almost dharma, a philosophical understanding of values and deportment that lend good guild to life:

One should never practise something to others that one would regard as an injury to i's ain self. In brief, this is dharma. Anything else is succumbing to desire.

— Mahābhārata 13.114.8 (Disquisitional edition)

The Mahābhārata is usually dated to the menstruation between 400 BCE and 400 CE.[13] [14]

Tamil tradition [edit]

In Chapter 32 in the Volume of Virtue of the Tirukkuṛaḷ (c. 1st century BCE to 5th century CE), Valluvar says:

Exercise not practise to others what you know has hurt yourself.

— Kural 316[fifteen]

Why does one injure others knowing what it is to be hurt?

— Kural 318[15]

Furthermore, in verse 312, Valluvar says that it is the determination or code of the spotless (virtuous) non to do evil, fifty-fifty in return, to those who take cherished enmity and washed them evil. According to him, the proper penalisation to those who take washed evil is to put them to shame by showing them kindness, in return and to forget both the evil and the good washed on both sides (verse 314).[16]

Aboriginal Greece [edit]

The Golden Dominion in its prohibitive (negative) grade was a mutual principle in ancient Greek philosophy. Examples of the general concept include:

  • "Avoid doing what you would arraign others for doing." – Thales[17] (c. 624–c. 546 BCE)
  • "What y'all do not want to happen to you, do not practise it yourself either. " – Sextus the Pythagorean.[18] The oldest extant reference to Sextus is by Origen in the tertiary century of the mutual era.[19]
  • "may I be of a sound mind, and exercise to others as I would that they should exercise to me." - Plato[20] (c. 420–c. 347 BCE)
  • "Do not do to others that which angers you lot when they practise it to y'all." – Isocrates[21] (436–338 BCE)

Ancient Persia [edit]

The Pahlavi Texts of Zoroastrianism (c. 300 BCE–k CE) were an early source for the Gilt Dominion: "That nature alone is skilful which refrains from doing to another any is not good for itself." Dadisten-I-dinik, 94,5, and "Whatever is disagreeable to yourself exercise non do unto others." Shayast-na-Shayast 13:29[22]

Ancient Rome [edit]

Seneca the Younger (c. 4 BCE–65 CE), a practitioner of Stoicism (c. 300 BCE–200 CE) expressed a hierarchical variation of the Golden Rule in his Letter 47, an essay regarding the treatment of slaves: "Treat your inferior as y'all would wish your superior to care for you."[23]

Religious context [edit]

A multi-faith Golden Rule poster designed by Paul McKenna of Scarboro Missions (2000). A copy of this poster has been on permanent brandish at the United nations since 4 Jan, 2002.[24]

Co-ordinate to Simon Blackburn, the Golden Rule "can exist establish in some class in almost every ethical tradition".[25]

Abrahamic religions [edit]

Judaism [edit]

A rule of reciprocal altruism was stated positively in a well-known Torah verse (Hebrew: ואהבת לרעך כמוך‎):

You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbour every bit yourself: I am the LORD.

—Leviticus nineteen:18[26]

Hillel the Elder (c. 110 BCE – x CE),[27] used this poesy as a almost of import message of the Torah for his teachings. One time, he was challenged by a gentile who asked to be converted under the status that the Torah be explained to him while he stood on one human foot. Hillel accepted him as a candidate for conversion to Judaism but, drawing on Leviticus nineteen:18, briefed the man:

What is hateful to you, do not practice to your beau: this is the whole Torah; the rest is the explanation; go and learn.

Hillel recognized brotherly love every bit the fundamental principle of Jewish ethics. Rabbi Akiva agreed, while Simeon ben Azzai suggested that the principle of love must have its foundation in Genesis chapter 1, which teaches that all men are the offspring of Adam, who was made in the epitome of God.[29] [30] According to Jewish rabbinic literature, the first man Adam represents the unity of mankind. This is echoed in the modern preamble of the Universal Declaration of Man Rights.[31] [32] And it is also taught, that Adam is last in order according to the evolutionary character of God's cosmos:[xxx]

Why was only a unmarried specimen of man created first? To teach u.s.a. that he who destroys a single soul destroys a whole world and that he who saves a unmarried soul saves a whole world; furthermore, and then no race or class may claim a nobler ancestry, proverb, 'Our father was built-in first'; and, finally, to give testimony to the greatness of the Lord, who caused the wonderful variety of mankind to emanate from one type. And why was Adam created concluding of all beings? To teach him humility; for if he be overbearing, let him call up that the little fly preceded him in the gild of creation.[thirty]

The Jewish Publication Society'due south edition of Leviticus states:

M shalt not hate thy blood brother, in thy eye; m shalt surely rebuke thy neighbour, and not bear sin because of him. 18 Thou shalt non take vengeance, nor bear any grudge against the children of thy people, but 1000 shalt dear thy neighbour every bit thyself: I am the LORD.[33]

This Torah verse represents 1 of several versions of the Golden Rule, which itself appears in diverse forms, positive and negative. It is the primeval written version of that concept in a positive course.[34]

At the turn of the era, the Jewish rabbis were discussing the scope of the pregnant of Leviticus 19:18 and 19:34 extensively:

The stranger who resides with you shall be to you lot equally one of your citizens; you shall love him equally yourself, for y'all were strangers in the country of Egypt: I the LORD am your God.

—Leviticus 19:34[35]

Commentators interpret that this applies to foreigners (= Samaritans), proselytes (= 'strangers who reside with you')[36] and Jews.[37]

On the verse, "Beloved your fellow as yourself", the classic commentator Rashi quotes from Torat Kohanim, an early Midrashic text regarding the famous dictum of Rabbi Akiva: "Love your young man as yourself – Rabbi Akiva says this is a neat principle of the Torah."[38]

Israel's mail service quoted from the previous Leviticus verse when it commemorated the Universal Declaration of Human Rights on a 1958 postage stamp stamp.[39]

Christianity [edit]

The "Golden Dominion" was proclaimed by Jesus of Nazareth[40] during his Sermon on the Mount and described by him as the second great commandment. The common English phrasing is "Do unto others equally you would have them do unto you". A similar form of the phrase appeared in a Cosmic catechism around 1567 (certainly in the reprint of 1583).[41] Various applications of the Gilded Dominion are stated positively numerous times in the Old Testament: "Thou shalt not avenge, nor behave any grudge confronting the children of thy people, but thou shalt dear thy neighbour as thyself: I am the LORD."[42]. Run across also Cracking Commandment) and Leviticus 19:34: "But treat them just as you treat your own citizens. Love foreigners as you dear yourselves, because you were foreigners once in Egypt. I am the Lord your God.".[43]

The Onetime Testament Deuterocanonical books of Tobit and Sirach, accepted as part of the Scriptural canon past Catholic Church building, Eastern Orthodoxy, and the Non-Chalcedonian Churches, limited a negative course of the golden rule:

"Do to no ane what you yourself dislike."

—Tobit four:15

"Recognize that your neighbor feels as you do, and keep in mind your ain dislikes."

—Sirach 31:15

Two passages in the New Testament quote Jesus of Nazareth espousing the positive form of the Gold rule:

Practise to others what you want them to do to you. This is the significant of the law of Moses and the didactics of the prophets.

And as ye would that men should do to you, practice ye besides to them likewise.

—Luke 6:31[44]

A similar passage, a parallel to the Peachy Commandment, is Luke 10:25.[45]

Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"

He said to him, "What is written in the police force? How exercise yous read information technology?"

He answered, "You shall dearest the Lord your God with all your eye, with all your soul, with all your forcefulness, and with all your mind; and love your neighbour every bit yourself."

He said to him, "You have answered correctly. Do this, and you will live."

The passage in the volume of Luke then continues with Jesus answering the question, "Who is my neighbor?", by telling the parable of the Good Samaritan, which John Wesley interprets equally significant that "your neighbor" is anyone in need.[46]

Jesus' teaching goes across the negative conception of not doing what one would not like done to themselves, to the positive formulation of actively doing expert to another that, if the situations were reversed, i would desire that the other would do for them. This formulation, equally indicated in the parable of the Proficient Samaritan, emphasizes the needs for positive activeness that brings benefit to some other, not just restraining oneself from negative activities that hurt some other.[47]

In one passage of the New Testament, Paul the Apostle refers to the golden dominion:

For all the law is fulfilled in 1 give-and-take, even in this; Thou shalt love thy neighbour as thyself.

—Galatians 5:14[48]

St. Paul also comments on the golden rule in the book of Romans:

"The commandments, 'You shall not commit adultery,' 'You shall not murder,' 'You shall not steal,' 'Yous shall not covet,' and whatsoever other command there may be, are summed up in this one control: 'Dear your neighbor as yourself.'"[49]

Islam [edit]

The Arabian peninsula was known to non practise the golden dominion prior to the advent of Islam. According to Thursday. Emil Homerin: "Pre-Islamic Arabs regarded the survival of the tribe, as most essential and to be ensured by the ancient rite of claret vengeance."[fifty] Homerin goes on to say:

Similar examples of the gold dominion are establish in the hadith of the prophet Muhammad. The hadith recount what the prophet is believed to take said and done, and traditionally Muslims regard the hadith every bit second to merely the Qur'an as a guide to right belief and action.[51]

From the hadith, the nerveless oral and written accounts of Muhammad and his teachings during his lifetime:

A Bedouin came to the prophet, grabbed the stirrup of his camel and said: O the messenger of God! Teach me something to go to heaven with information technology. Prophet said: "As yous would have people do to yous, do to them; and what you dislike to exist done to you, don't do to them. Now allow the stirrup go!" [This maxim is plenty for you; go and act in accordance with it!]"

None of y'all [truly] believes until he wishes for his brother what he wishes for himself.

—An-Nawawi'due south Xl Hadith 13 (p. 56)[52]

Seek for mankind that of which you are desirous for yourself, that y'all may be a believer.

—Sukhanan-i-Muhammad (Teheran, 1938)[53]

That which yous want for yourself, seek for mankind.[53]

The well-nigh righteous person is the one who consents for other people what he consents for himself, and who dislikes for them what he dislikes for himself.[53]

Ali ibn Abi Talib (4th Caliph in Sunni Islam, and kickoff Imam in Shia Islam) says:

O' my child, make yourself the measure (for dealings) betwixt you and others. Thus, you should desire for others what y'all desire for yourself and hate for others what you hate for yourself. Do non oppress as you do not like to be oppressed. Do good to others as you would like good to be done to you lot. Regard bad for yourself whatsoever yous regard bad for others. Accept that (treatment) from others which y'all would like others to accept from you... Practise not say to others what you do not like to be said to you.

Baháʼí Organized religion [edit]

The writings of the Baháʼí Religion encourage everyone to treat others equally they would treat themselves and even prefer others over oneself:

O SON OF Human being! Deny non My retainer should he enquire anything from thee, for his face is My face; exist then abashed before Me.

Blessed is he who preferreth his brother earlier himself.

—Bahá'u'lláh[56] [57]

And if thine eyes be turned towards justice, cull thou for thy neighbour that which grand choosest for thyself.

—Bahá'u'lláh[58] [59]

Ascribe non to any soul that which thousand wouldst not have ascribed to thee, and say not that which one thousand doest not.

—Bahá'u'lláh[lx] [61] [62]

Indian religions [edit]

Hinduism [edit]

One should never do that to some other which 1 regards equally injurious to one's own self. This, in brief, is the dominion of dharma. Other beliefs is due to selfish desires.

By making dharma your primary focus, treat others every bit you treat yourself[64]

Also,

श्रूयतां धर्मसर्वस्वं श्रुत्वा चाप्यवधार्यताम्।
आत्मनः प्रतिकूलानि परेषां न समाचरेत्।।

If the entire Dharma can exist said in a few words, then it is—that which is unfavorable to us, do not do that to others.

Buddhism [edit]

Buddha (Siddhartha Gautama, c. 623–543 BCE)[65] [66] fabricated this principle one of the cornerstones of his ethics in the 6th century BCE. It occurs in many places and in many forms throughout the Tripitaka.

Comparing oneself to others in such terms as "Just as I am then are they, just equally they are so am I," he should neither kill nor cause others to kill.

I who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will non attain happiness hereafter.

Hurt not others in ways that y'all yourself would discover hurtful.

Putting oneself in the place of another, i should not impale nor cause another to kill.[67]

Jainism [edit]

The Gilt Dominion is paramount in the Jainist philosophy and can be seen in the doctrines of Ahimsa and Karma. As office of the prohibition of causing any living beings to suffer, Jainism forbids inflicting upon others what is harmful to oneself.

The following lines from the Acaranga Sutra sums up the philosophy of Jainism:

Nothing which breathes, which exists, which lives, or which has essence or potential of life, should be destroyed or ruled over, or subjugated, or harmed, or denied of its essence or potential. In support of this Truth, I ask you a question – "Is sorrow or pain desirable to y'all ?" If you say "aye information technology is", information technology would exist a lie. If y'all say, "No, It is not" yous volition be expressing the truth. Just as sorrow or pain is not desirable to you, and then it is to all which exhale, exist, live or take any essence of life. To y'all and all, it is undesirable, and painful, and repugnant.[68]

A homo should wander near treating all creatures as he himself would exist treated.

In happiness and suffering, in joy and grief, we should regard all creatures as we regard our own cocky.

—Lord Mahavira, 24th Tirthankara

Sikhism [edit]

Precious like jewels are the minds of all. To hurt them is not at all good. If thou desirest thy Love, then injure thou not anyone's center.

—Guru Arjan Dev Ji 259, Guru Granth Sahib

Chinese religions [edit]

Confucianism [edit]

己所不欲，勿施於人。
"What yous do not wish for yourself, do not do to others."
子貢問曰：「有一言而可以終身行之者乎？」子曰：「其恕乎！己所不欲，勿施於人。」
Zi Gong (a disciple of Confucius) asked: "Is there whatever ane give-and-take that could guide a person throughout life?"
The Master replied: "How about 'shu' [reciprocity]: never impose on others what you would not choose for yourself?"
--Confucius, Analects 15.24, tr. David Hinton (another translation is in the online Chinese Text Project)[69]

The same idea is likewise presented in V.12 and VI.30 of the Analects (c. 500 BCE), which can be found in the online Chinese Text Projection. The phraseology differs from the Christian version of the Golden Rule. It does not presume to do anything unto others, but just to avert doing what would be harmful. It does not forbid doing skilful deeds and taking moral positions.

Taoism [edit]

The sage has no involvement of his own, merely takes the interests of the people equally his own. He is kind to the kind; he is also kind to the unkind: for Virtue is kind. He is faithful to the faithful; he is besides faithful to the unfaithful: for Virtue is true-blue.

Regard your neighbor'southward gain as your own gain, and your neighbor's loss as your own loss.

Mohism [edit]

If people regarded other people's states in the same way that they regard their own, who then would incite their own land to assail that of another? For one would do for others as one would do for oneself. If people regarded other people's cities in the aforementioned way that they regard their ain, who then would incite their own city to set on that of another? For i would do for others as ane would do for oneself. If people regarded other people's families in the same way that they regard their own, who then would incite their own family unit to attack that of some other? For one would do for others as one would do for oneself. And so if states and cities do not attack one another and families do not wreak havoc upon and steal from i another, would this be a harm to the world or a benefit? Of course one must say it is a benefit to the world.

—Mozi, c. 400 BCE[seventy]

Mozi regarded the aureate rule every bit a corollary to the cardinal virtue of impartiality, and encouraged egalitarianism and selflessness in relationships.

Iranian religions [edit]

Zoroastrianism [edit]

Do not do unto others whatever is injurious to yourself.

—Shayast-na-Shayast xiii.29

New religious movements [edit]

Wicca [edit]

Hear ye these words and heed them well, the words of Dea, thy Mother Goddess, "I command thee thus, O children of the Earth, that that which ye deem harmful unto thyself, the very same shall ye be forbidden from doing unto some other, for violence and hatred requite ascension to the same. My command is thus, that ye shall return all violence and hatred with peacefulness and love, for my Law is love unto all things. Just through love shall ye have peace; yea and verily, only peace and love volition cure the world, and subdue all evil."

Traditional African religions [edit]

Yoruba [edit]

One who is going to have a pointed stick to pinch a baby bird should beginning try it on himself to feel how it hurts.

—Yoruba Proverb

Odinani [edit]

Egbe bere, ugo bere. (Let the hawkeye perch, allow the hawk perch.)

—Igbo Proverb

Nke si ibe ya ebene gosi ya ebe o ga-ebe. (Whoever says the other shall not perch, may they show the other where to perch.)

—Igbo Proverb

Secular context [edit]

Global ethic [edit]

The "Declaration Toward a Global Ethic"[71] from the Parliament of the World'due south Religions[72] [73] (1993) proclaimed the Golden Dominion ("We must care for others every bit we wish others to treat us") as the common principle for many religions.[3] The Initial Announcement was signed by 143 leaders from all of the globe's major faiths, including Baháʼí Organized religion, Brahmanism, Brahma Kumaris, Buddhism, Christianity, Hinduism, Ethnic, Interfaith, Islam, Jainism, Judaism, Native American, Neo-Pagan, Sikhism, Taoism, Theosophist, Unitarian Universalist and Zoroastrian.[iii] [4] In the sociology of several cultures the Golden Rule is depicted by the apologue of the long spoons.

Humanism [edit]

In the view of Greg Chiliad. Epstein, a Humanist chaplain at Harvard University, " 'do unto others' ... is a concept that essentially no religion misses entirely. But not a single one of these versions of the golden rule requires a God".[74] Various sources place the Golden Rule every bit a humanist principle:[75] [76]

Trying to alive co-ordinate to the Gilt Rule ways trying to sympathise with other people, including those who may be very different from u.s.. Empathy is at the root of kindness, compassion, agreement and respect – qualities that we all capeesh existence shown, whoever we are, any nosotros think and wherever we come from. And although information technology isn't possible to know what information technology really feels similar to be a different person or live in unlike circumstances and take different life experiences, it isn't difficult for most of us to imagine what would cause us suffering and to try to avert causing suffering to others. For this reason many people discover the Golden Rule's corollary – "practise non treat people in a way you would not wish to be treated yourself" – more businesslike.[75]

—Maria MacLachlan, Remember Humanism[77]

Do not do to others what you would not desire them to do to you. [is] (…) the single greatest, simplest, and most important moral axiom humanity has e'er invented, one which reappears in the writings of virtually every culture and religion throughout history, the one we know every bit the Golden Rule. Moral directives practice non need to exist circuitous or obscure to exist worthwhile, and in fact, it is precisely this dominion's simplicity which makes it bully. Information technology is easy to come up with, easy to understand, and easy to apply, and these three things are the hallmarks of a strong and healthy moral arrangement. The idea behind it is readily graspable: before performing an action which might impairment another person, try to imagine yourself in their position, and consider whether you would want to exist the recipient of that action. If y'all would not want to be in such a position, the other person probably would not either, then you should not do it. It is the basic and central man trait of empathy, the ability to vicariously experience how some other is feeling, that makes this possible, and it is the principle of empathy by which we should live our lives.

—Adam Lee, Ebon Musings, "A decalogue for the modern globe"[78]

Existentialism [edit]

When we say that man chooses for himself, we exercise hateful that every one of u.s.a. must cull himself; but by that nosotros as well mean that in choosing for himself he chooses for all men. For in effect, of all the actions a man may accept in order to create himself as he wills to be, there is non one which is not artistic, at the same fourth dimension, of an epitome of homo such as he believes he ought to be. To cull between this or that is at the same time to affirm the value of that which is called; for we are unable ever to choose the worse. What nosotros choose is always the better; and nothing can be ameliorate for us unless information technology is meliorate for all.

Other contexts [edit]

Human rights [edit]

According to Marc H. Bornstein, and William E. Paden, the Golden Rule is arguably the nearly essential basis for the modern concept of homo rights, in which each individual has a right to just treatment, and a reciprocal responsibility to ensure justice for others.[80]

However, Leo Damrosch argued that the notion that the Gilded Rule pertains to "rights" per se is a contemporary estimation and has zilch to do with its origin. The development of human "rights" is a mod political ideal that began every bit a philosophical concept promulgated through the philosophy of Jean Jacques Rousseau in 18th century French republic, among others. His writings influenced Thomas Jefferson, who and then incorporated Rousseau's reference to "inalienable rights" into the United states of america Announcement of Independence in 1776. Damrosch argued that to misfile the Aureate Rule with human being rights is to use contemporary thinking to ancient concepts.[81]

Scientific discipline and economics [edit]

At that place has been research published arguing that some 'sense' of fair play and the Golden Rule may be stated and rooted in terms of neuroscientific and neuroethical principles.[82]

The Golden Rule can also exist explained from the perspectives of psychology, philosophy, sociology, human evolution, and economics. Psychologically, it involves a person empathizing with others. Philosophically, it involves a person perceiving their neighbor also every bit "I" or "self".[83] Sociologically, "dearest your neighbour as yourself" is applicable betwixt individuals, between groups, and also betwixt individuals and groups. In evolution, "reciprocal altruism" is seen every bit a distinctive advance in the capacity of human groups to survive and reproduce, as their exceptional brains demanded exceptionally long childhoods and ongoing provision and protection even beyond that of the firsthand family.[84] In economics, Richard Swift, referring to ideas from David Graeber, suggests that "without some kind of reciprocity society would no longer exist able to exist."[85]

Study of other primates provides show that the Gilded Rule exists in other non-human species.[86]

Criticism [edit]

Philosophers, such every bit Immanuel Kant[87] and Friedrich Nietzsche,[88] have objected to the rule on a variety of grounds. The most serious amid these is its awarding. How does one know how others want to exist treated? The obvious style is to inquire them, merely this cannot be done if one assumes they take not reached a particular and relevant agreement. One organized religion that officially rejects the Golden Rule is the Neo-Nazi religion of the "Creativity Move" founded by Ben Klassen.[89] Followers of the religion believe that the Aureate Rule doesn't make sense and is a "completely unworkable principle.".[90]

Differences in values or interests [edit]

George Bernard Shaw wrote, "Do not do unto others as you would that they should practice unto you lot. Their tastes may not be the same."[91] This suggests that if your values are non shared with others, the manner you lot want to be treated volition not be the manner they desire to be treated. Hence, the Golden Dominion of "do unto others" is "dangerous in the wrong hands",[92] according to philosopher Iain Rex, because "some fanatics have no aversion to expiry: the Golden Rule might inspire them to impale others in suicide missions."[93]

Differences in situations [edit]

Immanuel Kant famously criticized the golden rule for not being sensitive to differences of state of affairs, noting that a prisoner duly convicted of a criminal offence could appeal to the gilded rule while asking the approximate to release him, pointing out that the guess would not want anyone else to ship him to prison house, so he should not practice so to others.[87] Kant'south Categorical Imperative, introduced in Background of the Metaphysic of Morals, is oft dislocated with the Golden Dominion.

Responses to criticisms [edit]

Walter Terence Stace, in The Concept of Morals (1937), wrote:

Mr Bernard Shaw'south remark "Do not do unto others as y'all would that they should do unto yous. Their tastes may be unlike" is no doubt a smart saying. But it seems to overlook the fact that "doing as you lot would be done past" includes taking into account your neighbor's tastes as you would that he should have yours into business relationship. Thus the "gilt rule" might still express the essence of a universal morality even if no ii men in the earth had whatsoever needs or tastes in common.[94]

Marcus George Singer observed that there are two importantly unlike ways of looking at the golden rule: as requiring (ane) that you perform specific deportment that you lot want others to do to you or (2) that y'all guide your behavior in the aforementioned full general ways that you desire others to.[95] Counter-examples to the golden rule typically are more forceful against the first than the second.

In his book on the aureate rule, Jeffrey Wattles makes the like observation that such objections typically ascend while applying the gilded rule in certain full general ways (namely, ignoring differences in taste, in situation, and so forth). But if we apply the golden dominion to our own method of using it, asking in result if nosotros would desire other people to apply the golden dominion in such ways, the reply would typically be no, since information technology is quite predictable that others' ignoring of such factors will lead to behavior which we object to. It follows that we should not do so ourselves—co-ordinate to the golden dominion. In this manner, the golden dominion may exist cocky-correcting.[96] An article by Jouni Reinikainen develops this suggestion in greater detail.[97]

Information technology is possible, then, that the golden dominion can itself guide u.s. in identifying which differences of situation are morally relevant. We would often desire other people to ignore any prejudice confronting our race or nationality when deciding how to act towards united states of america, but would also want them to not ignore our differing preferences in food, want for aggressiveness, and so on. This principle of "doing unto others, wherever possible, as they would be washed by..." has sometimes been termed the platinum rule.[98]

Popular references [edit]

Charles Kingsley's The Water Babies (1863) includes a graphic symbol named Mrs Do-Every bit-Yous-Would-Be-Done-Past (and some other, Mrs Exist-Done-Past-As-Y'all-Did).[99]

See also [edit]

  • Empathy
  • General welfare clause
  • Norm of reciprocity, social norm of in-kind responses to the beliefs of others
  • Reciprocity (cultural anthropology), mode of defining people's informal commutation of goods and labour
  • Reciprocity (evolution), mechanisms for the evolution of cooperation
  • Reciprocity (international relations), principle that favours, benefits, or penalties that are granted past i land to the citizens or legal entities of another, should be returned in kind
  • Reciprocity (social and political philosophy), concept of reciprocity equally in-kind positive or negative responses for the actions of others; relation to justice; related ideas such equally gratitude, mutuality, and the Golden Rule
  • Reciprocity (social psychology), in-kind positive or negative responses of individuals towards the actions of others
  • Serial reciprocity, where the distributor of a gift or service will in turn provide benefits to a third party
  • Ubuntu (philosophy), an ethical philosophy originating from Southern Africa, which has been summarised as 'A person is a person through other people'

References [edit]

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  2. ^ W.A. Spooner, "The Aureate Rule," in James Hastings, ed. Encyclopedia of Religion and Ideals, Vol. 6 (New York: Charles Scribner'southward Sons, 1914) pp. 310–12, quoted in Rushworth M. Kidder, How Practiced People Make Tough Choices: Resolving the Dilemmas of Ethical Living, Harper, New York, 2003. ISBN 0-688-17590-2. p. 159
  3. ^ a b c Towards a Global Ethic (An Initial Declaration) ReligiousTolerance.org. – Under the subtitle, "We Declare," see third paragraph. The first line reads, "We must care for others as we wish others to care for u.s.."
  4. ^ a b "Parliament of the World's Religions – Towards a Global Ethic" (PDF). Archived from the original (PDF) on 11 April 2013. Retrieved 12 September 2013.
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  7. ^ Thomas Jackson: First Sermon upon Matthew seven,12 (1615; Werke Band three, S. 612); Benjamin Camfield: The Comprehensive Rule of Righteousness (1671); George Boraston: The Royal Law, or the Gilt Rule of Justice and Charity (1683); John Goodman: The Golden Rule, or, the Purple Law of Disinterestedness explained (1688; Titelseite als Faksimile at Google Books); dazu Olivier du Roy: The Gold Rule equally the Constabulary of Nature. In: Jacob Neusner, Bruce Chilton (Hrsg.): The Golden Rule – The Ideals of Reprocity in World Religions. London/New York 2008, S. 94.
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  9. ^ Eloquent Peasant PDF Archived 25 September 2015 at the Wayback Machine "Now this is the command: do to the doer to make him exercise"
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  11. ^ Eloquent Peasant PDF Archived 25 September 2015 at the Wayback Auto "The peasant quotes a maxim that embodies the do ut des principle"
  12. ^ "A Late Period Hieratic Wisdom Text: P. Brooklyn 47.218.135", Richard Jasnow, p. 95, University of Chicago Press, 1992, ISBN 978-0-918986-85-6.
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  64. ^ tasmād dharma-pradhānéna bhavitavyam yatātmanā | tathā cha sarva-bhūtéṣhu vartitavyam yathātmani ||

    तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना। तथा च सर्वभूतेषु वर्तितव्यं यथात्मनि॥|title = Mahābhārata Shānti-Parva 167:9)
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External links [edit]

  • Quotations related to Golden Rule at Wikiquote
  • Learning materials related to Living the Aureate Rule at Wikiversity
  • The Gilt Rule Movie A teaching resource.
  • Gilt Rule Solar day An annual global issue every April 5.
  • Golden Dominion Projection - learning tools, etc. (based in Salt Lake Urban center, Utah, USA)
  • Monmouth Heart for World Religions and Ethical Thought. The Golden Rule
  • Puka, Pecker. "The Golden Rule". Internet Encyclopedia of Philosophy.
  • Scarboro Mission. The Golden Rule Educational, participatory, and interactive resources including videos, exercises, multi-disciplinary commentaries, The Gold Rule Poster, and interfaith dialogues on the Gilt Rule.
  • St Columbans Mission Club - Interfaith Relations. The Gilt Rule The Golden Dominion Poster, etc.

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Source: https://en.wikipedia.org/wiki/Golden_Rule

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