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do to others what you would have them do to you

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Principle of treating others as one wants to be treated

"Do Unto Others" redirects here. For the 1915 silent film, see Do 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.

"Gilded Rule Sign" that hung in a higher place the door of the employees' archway to the Acme Sucker Rod Manufacturing plant in Toledo, Ohio, 1913. The business was owned by Toledo Mayor Samuel M. Jones.

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

The maxim may announced as a positive or negative injunction governing behave:

  • Treat others equally yous would like others to treat yous (positive or directive grade)
  • Do not care for others in means that you would not similar to be treated (negative or prohibitive form)[ane]
  • What you wish upon others, you wish upon yourself (empathetic or responsive course)[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 globe's major religions".[2] 143 leaders of the world'south major faiths endorsed the Aureate Rule equally role of the 1993 "Declaration Toward a Global Ethic".[iii] [4] According to Greg M. Epstein, it is "a concept that essentially no religion misses entirely", but belief in God is not necessary to endorse information technology.[5] Simon Blackburn also states that the Golden Rule can be "found in some form in almost every upstanding tradition".[6]

Etymology [edit]

The term "Gold Dominion", or "Golden law", began to exist used widely in the early 17th century in United kingdom by 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]

Ancient Egypt [edit]

Perhaps the earliest affirmation of the maxim of reciprocity, reflecting the aboriginal Egyptian goddess Ma'at, appears in the story of "The Eloquent Peasant", which dates to the Center Kingdom (c. 2040–1650 BCE): "Now this is the command: Practise to the doer to make him do."[9] [10] This proverb embodies the do ut des principle.[11] A Late Period (c. 664–323 BCE) papyrus contains an early on negative affirmation of the Aureate Rule: "That which y'all hate to be washed to you, practise non do to another."[12]

Ancient India [edit]

Sanskrit tradition [edit]

In Mahābhārata, the ancient epic of India, there is a soapbox in which sage Brihaspati tells the king Yudhishthira the following about dharma, a philosophical understanding of values and actions that lend good lodge to life:

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

— Mahābhārata 13.114.8 (Critical edition)

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

Tamil tradition [edit]

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

Practise not practice to others what you know has hurt yourself.

— Kural 316[xv]

Why does 1 hurt others knowing what it is to exist hurt?

— Kural 318[15]

Furthermore, in verse 312, Valluvar says that it is the determination or code of the spotless (virtuous) not to do evil, fifty-fifty in render, to those who take cherished enmity and done them evil. Co-ordinate to him, the proper penalty 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 skillful washed on both sides (verse 314).[16]

Ancient Greece [edit]

The Aureate Rule in its prohibitive (negative) grade was a common principle in ancient Greek philosophy. Examples of the full general concept include:

  • "Avoid doing what you would blame others for doing." – Thales[17] (c. 624–c. 546 BCE)
  • "What you do not desire to happen to yous, do not do 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 do to others as I would that they should do to me." - Plato[20] (c. 420–c. 347 BCE)
  • "Practice non practise to others that which angers you when they do information technology to y'all." – Isocrates[21] (436–338 BCE)

Ancient Persia [edit]

The Pahlavi Texts of Zoroastrianism (c. 300 BCE–1000 CE) were an early on source for the Gilded Rule: "That nature alone is good which refrains from doing to another whatever is not good for itself." Dadisten-I-dinik, 94,5, and "Whatever is disagreeable to yourself do not 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 Aureate Rule in his Letter 47, an essay regarding the treatment of slaves: "Treat your inferior every bit you lot would wish your superior to treat you."[23]

Religious context [edit]

A multi-religion Aureate Rule poster designed by Paul McKenna of Scarboro Missions (2000). A copy of this affiche has been on permanent display at the United nations since four Jan, 2002.[24]

According to Simon Blackburn, the Golden Dominion "tin exist found in some class in almost every upstanding 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 neighbor equally yourself: I am the LORD.

—Leviticus nineteen:18[26]

Hillel the Elder (c. 110 BCE – x CE),[27] used this verse every bit a most important message of the Torah for his teachings. Once, he was challenged by a gentile who asked to be converted under the status that the Torah exist explained to him while he stood on 1 foot. Hillel accepted him as a candidate for conversion to Judaism but, drawing on Leviticus nineteen:18, briefed the human being:

What is hateful to you, do non do to your fellow: this is the whole Torah; the residue is the explanation; go and learn.

Hillel recognized brotherly love as the key principle of Jewish ethics. Rabbi Akiva agreed, while Simeon ben Azzai suggested that the principle of love must have its foundation in Genesis chapter i, which teaches that all men are the offspring of Adam, who was made in the image of God.[29] [30] Co-ordinate to Jewish rabbinic literature, the offset human Adam represents the unity of mankind. This is echoed in the modern preamble of the Universal Declaration of Human Rights.[31] [32] And information technology is also taught, that Adam is last in guild co-ordinate to the evolutionary character of God's creation:[30]

Why was simply a single specimen of man created first? To teach us that he who destroys a single soul destroys a whole globe and that he who saves a unmarried soul saves a whole world; furthermore, and then no race or class may claim a nobler ancestry, maxim, 'Our father was born first'; and, finally, to give testimony to the greatness of the Lord, who caused the wonderful diversity of mankind to emanate from i type. And why was Adam created final of all beings? To teach him humility; for if he be overbearing, let him remember that the piffling fly preceded him in the society of creation.[30]

The Jewish Publication Society's edition of Leviticus states:

Thou shalt non hate thy brother, in thy heart; thou shalt surely rebuke thy neighbour, and not behave sin because of him. xviii Thou shalt non accept vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.[33]

This Torah verse represents one of several versions of the Aureate Rule, which itself appears in various forms, positive and negative. It is the earliest written version of that concept in a positive form.[34]

At the turn of the era, the Jewish rabbis were discussing the scope of the meaning of Leviticus 19:xviii and xix:34 extensively:

The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you lot were strangers in the land 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, "Dear 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 fellow as yourself – Rabbi Akiva says this is a great principle of the Torah."[38]

Israel's postal 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 Rule" was proclaimed by Jesus of Nazareth[twoscore] during his Sermon on the Mount and described by him as the second bang-up commandment. The common English phrasing is "Do unto others as y'all would have them do unto you". A similar form of the phrase appeared in a Catholic catechism effectually 1567 (certainly in the reprint of 1583).[41] Diverse applications of the Golden Dominion are stated positively numerous times in the Old Testament: "1000 shalt non avenge, nor behave whatsoever grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD."[42]. See as well Not bad Commandment) and Leviticus 19:34: "But treat them simply as yous treat your ain citizens. Love foreigners as you love yourselves, because you were foreigners one time in Arab republic of egypt. I am the Lord your God.".[43]

The Quondam Testament Deuterocanonical books of Tobit and Sirach, accepted as part of the Scriptural canon by Catholic Church, Eastern Orthodoxy, and the Non-Chalcedonian Churches, express a negative course of the golden dominion:

"Practise to no one what you yourself dislike."

—Tobit four:xv

"Recognize that your neighbour feels equally you do, and keep in mind your own dislikes."

—Sirach 31:15

2 passages in the New Attestation quote Jesus of Nazareth espousing the positive grade of the Golden rule:

Do to others what you want them to do to you. This is the meaning of the law of Moses and the teaching of the prophets.

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

—Luke vi:31[44]

A like passage, a parallel to the Keen Commandment, is Luke ten:25.[45]

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

He said to him, "What is written in the law? How do you read it?"

He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and love your neighbor equally yourself."

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

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

Jesus' teaching goes across the negative formulation of not doing what one would non like done to themselves, to the positive conception of actively doing good to some other that, if the situations were reversed, 1 would want that the other would do for them. This formulation, as indicated in the parable of the Expert Samaritan, emphasizes the needs for positive activity that brings benefit to another, not only restraining oneself from negative activities that injure some other.[47]

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

For all the police is fulfilled in one discussion, even in this; Thousand shalt dearest thy neighbor as thyself.

—Galatians 5:14[48]

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

"The commandments, 'You shall not commit adultery,' 'You shall not murder,' 'Y'all shall not steal,' 'Yous shall not covet,' and any other command there may exist, are summed up in this 1 command: 'Love your neighbor every bit yourself.'"[49]

Islam [edit]

The Arabian peninsula was known to not practice the golden rule prior to the advent of Islam. According to Th. Emil Homerin: "Pre-Islamic Arabs regarded the survival of the tribe, equally nearly essential and to be ensured by the ancient rite of blood vengeance."[50] Homerin goes on to say:

Similar examples of the gilt rule are establish in the hadith of the prophet Muhammad. The hadith recount what the prophet is believed to have said and done, and traditionally Muslims regard the hadith as 2nd to simply the Qur'an as a guide to correct 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 get to heaven with it. Prophet said: "Every bit you would have people practise to you lot, do to them; and what you dislike to exist done to you, don't exercise to them. Now let the stirrup go!" [This maxim is enough for you; go and act in accordance with it!]"

None of you [truly] believes until he wishes for his brother what he wishes for himself.

—An-Nawawi'southward Forty Hadith 13 (p. 56)[52]

Seek for mankind that of which you are desirous for yourself, that yous may be a laic.

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

That which you want for yourself, seek for flesh.[53]

The near 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 (quaternary Caliph in Sunni Islam, and first Imam in Shia Islam) says:

O' my child, make yourself the measure (for dealings) between you and others. Thus, y'all should desire for others what you 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 lot would like good to be done to you. Regard bad for yourself whatever you lot regard bad for others. Accept that (treatment) from others which you would like others to take from you lot... Do non say to others what you do not like to be said to y'all.

Baháʼí Faith [edit]

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

O SON OF Homo! Deny not My servant should he ask anything from thee, for his confront is My confront; be then abashed before Me.

Blessed is he who preferreth his brother before himself.

—Bahá'u'lláh[56] [57]

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

—Bahá'u'lláh[58] [59]

Ascribe not to whatever soul that which thou wouldst not take ascribed to thee, and say non that which thou doest not.

—Bahá'u'lláh[sixty] [61] [62]

Indian religions [edit]

Hinduism [edit]

Ane should never do that to another which one regards every bit injurious to 1's ain self. This, in brief, is the rule of dharma. Other beliefs is due to selfish desires.

By making dharma your primary focus, treat others as you care for yourself[64]

Also,

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

If the entire Dharma tin be said in a few words, then information technology is—that which is unfavorable to the states, do not do that to others.

Buddhism [edit]

Buddha (Siddhartha Gautama, c. 623–543 BCE)[65] [66] made this principle i 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 "But every bit I am and then are they, but every bit they are and so am I," he should neither impale nor cause others to kill.

Ane who, while himself seeking happiness, oppresses with violence other beings who as well want happiness, volition not attain happiness hereafter.

Hurt not others in ways that you yourself would find hurtful.

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

Jainism [edit]

The Gilt Rule is paramount in the Jainist philosophy and can be seen in the doctrines of Ahimsa and Karma. As role 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:

Zilch 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 y'all a question – "Is sorrow or pain desirable to y'all ?" If y'all say "yeah it is", it would exist a lie. If you say, "No, It is non" you will exist expressing the truth. Only as sorrow or pain is not desirable to y'all, so it is to all which breathe, be, live or have whatsoever essence of life. To you and all, it is undesirable, and painful, and repugnant.[68]

A man should wander about treating all creatures equally he himself would exist treated.

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

—Lord Mahavira, 24th Tirthankara

Sikhism [edit]

Precious like jewels are the minds of all. To hurt them is not at all proficient. If g desirest thy Beloved, so hurt thou not anyone'south middle.

—Guru Arjan Dev Ji 259, Guru Granth Sahib

Chinese religions [edit]

Confucianism [edit]

己所不欲，勿施於人。
"What you lot do not wish for yourself, do not practice 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 any one word that could guide a person throughout life?"
The Master replied: "How about 'shu' [reciprocity]: never impose on others what you would non cull for yourself?"
--Confucius, Analects 15.24, tr. David Hinton (another translation is in the online Chinese Text Projection)[69]

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

Taoism [edit]

The sage has no interest of his own, simply takes the interests of the people every bit 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 faithful.

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

Mohism [edit]

If people regarded other people's states in the same fashion that they regard their own, who then would incite their ain land to assail that of some other? For 1 would practise for others equally ane would do for oneself. If people regarded other people's cities in the same way that they regard their ain, who and so would incite their own city to attack that of another? For one would do for others as 1 would do for oneself. If people regarded other people'south families in the aforementioned way that they regard their own, who then would incite their ain family to attack that of another? For 1 would practice for others as one would practise for oneself. And so if states and cities do not attack one another and families practice not wreak havoc upon and steal from ane some other, would this be a harm to the globe or a benefit? Of grade one must say it is a do good to the globe.

—Mozi, c. 400 BCE[70]

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

Iranian religions [edit]

Zoroastrianism [edit]

Do non exercise unto others whatever is injurious to yourself.

—Shayast-na-Shayast thirteen.29

New religious movements [edit]

Wicca [edit]

Hear ye these words and listen 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 give rising to the same. My command is thus, that ye shall render all violence and hatred with peacefulness and love, for my Law is love unto all things. Only through love shall ye take peace; yea and verily, only peace and dear volition cure the world, and subdue all evil."

Traditional African religions [edit]

Yoruba [edit]

One who is going to take a pointed stick to pinch a infant bird should first try it on himself to feel how it hurts.

—Yoruba Proverb

Odinani [edit]

Egbe bere, ugo bere. (Let the eagle perch, allow the militarist perch.)

—Igbo Maxim

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 Saying

Secular context [edit]

Global ethic [edit]

The "Annunciation Toward a Global Ethic"[71] from the Parliament of the Globe's Religions[72] [73] (1993) proclaimed the Gilded Rule ("We must treat others as we wish others to treat u.s.a.") as the common principle for many religions.[3] The Initial Declaration was signed by 143 leaders from all of the globe'due south major faiths, including Baháʼí Organized religion, Brahmanism, Brahma Kumaris, Buddhism, Christianity, Hinduism, Indigenous, Interfaith, Islam, Jainism, Judaism, Native American, Neo-Infidel, Sikhism, Taoism, Theosophist, Unitarian Universalist and Zoroastrian.[3] [four] In the folklore of several cultures the Golden Rule is depicted by the allegory of the long spoons.

Humanism [edit]

In the view of Greg K. Epstein, a Humanist clergyman at Harvard University, " 'practise unto others' ... is a concept that essentially no organized religion misses entirely. But non a unmarried one of these versions of the golden dominion requires a God".[74] Various sources identify the Golden Rule as a humanist principle:[75] [76]

Trying to live according to the Golden Rule ways trying to empathize with other people, including those who may be very unlike from us. Empathy is at the root of kindness, compassion, understanding and respect – qualities that nosotros all appreciate being shown, whoever nosotros are, whatsoever we think and wherever we come from. And although it isn't possible to know what it actually feels like to exist a different person or live in different circumstances and have dissimilar life experiences, it isn't difficult for about of us to imagine what would cause us suffering and to try to avoid causing suffering to others. For this reason many people find the Golden Rule'due south corollary – "do non treat people in a way you would not wish to exist treated yourself" – more pragmatic.[75]

—Maria MacLachlan, Think Humanism[77]

Do non do to others what you would not want them to do to you. [is] (…) the single greatest, simplest, and well-nigh important moral axiom humanity has ever invented, ane which reappears in the writings of almost every civilisation and religion throughout history, the one we know as the Golden Rule. Moral directives practise not need to exist complex or obscure to be worthwhile, and in fact, information technology is precisely this rule'south simplicity which makes it bang-up. Information technology is easy to come up upward with, easy to empathise, and easy to apply, and these three things are the hallmarks of a strong and good for you moral organization. The idea behind information technology is readily graspable: before performing an action which might harm another person, try to imagine yourself in their position, and consider whether you would want to exist the recipient of that activity. If you would non want to exist in such a position, the other person probably would not either, and and then you should non exercise it. It is the bones and fundamental homo trait of empathy, the ability to vicariously feel how another 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 world"[78]

Existentialism [edit]

When nosotros say that homo chooses for himself, we exercise mean that every one of us must choose himself; but by that we also hateful 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, in that location is not ane which is not creative, at the same time, of an epitome of man such equally he believes he ought to be. To choose between this or that is at the aforementioned time to affirm the value of that which is chosen; for nosotros are unable ever to choose the worse. What we cull is always the amend; and zip can be improve for us unless it is better for all.

Other contexts [edit]

Man rights [edit]

Co-ordinate to Marc H. Bornstein, and William East. Paden, the Gilded Rule is arguably the most essential basis for the mod concept of human rights, in which each individual has a correct to just treatment, and a reciprocal responsibleness to ensure justice for others.[80]

However, Leo Damrosch argued that the notion that the Golden Dominion pertains to "rights" per se is a contemporary interpretation and has nothing to practice with its origin. The development of human "rights" is a modern political ideal that began as a philosophical concept promulgated through the philosophy of Jean Jacques Rousseau in 18th century French republic, among others. His writings influenced Thomas Jefferson, who then incorporated Rousseau's reference to "inalienable rights" into the United States Announcement of Independence in 1776. Damrosch argued that to misfile the Aureate Rule with human being rights is to utilize contemporary thinking to ancient concepts.[81]

Science and economics [edit]

In that location 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 likewise be explained from the perspectives of psychology, philosophy, sociology, human evolution, and economic science. Psychologically, information technology involves a person empathizing with others. Philosophically, it involves a person perceiving their neighbor besides equally "I" or "self".[83] Sociologically, "dearest your neighbor as yourself" is applicable between individuals, between groups, and likewise betwixt individuals and groups. In evolution, "reciprocal altruism" is seen equally a distinctive advance in the capacity of homo groups to survive and reproduce, every bit their infrequent brains demanded exceptionally long childhoods and ongoing provision and protection even beyond that of the immediate family.[84] In economic science, Richard Swift, referring to ideas from David Graeber, suggests that "without some kind of reciprocity order would no longer exist able to exist."[85]

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

Criticism [edit]

Philosophers, such equally Immanuel Kant[87] and Friedrich Nietzsche,[88] take objected to the rule on a variety of grounds. The nearly serious among these is its application. How does 1 know how others desire to be treated? The obvious way is to ask them, merely this cannot exist washed if one assumes they have non reached a particular and relevant understanding. One religion that officially rejects the Golden Rule is the Neo-Nazi religion of the "Creativity Movement" founded by Ben Klassen.[89] Followers of the religion believe that the Golden 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 do unto you. Their tastes may not be the same."[91] This suggests that if your values are non shared with others, the way you lot want to be treated will not be the way they want to exist treated. Hence, the Golden Rule of "do unto others" is "dangerous in the wrong hands",[92] according to philosopher Iain King, because "some fanatics accept no aversion to death: 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 dominion while asking the gauge to release him, pointing out that the judge would not want anyone else to send him to prison house, then he should not do then to others.[87] Kant's Chiselled Imperative, introduced in Groundwork of the Metaphysic of Morals, is often dislocated with the Gilt Dominion.

Responses to criticisms [edit]

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

Mr Bernard Shaw'southward remark "Do non do unto others as you would that they should exercise unto y'all. Their tastes may be different" is no incertitude a smart saying. Just it seems to overlook the fact that "doing as you would be done by" includes taking into account your neighbour's tastes every bit you would that he should take yours into account. Thus the "golden rule" might still express the essence of a universal morality even if no two men in the world had whatsoever needs or tastes in mutual.[94]

Marcus George Singer observed that there are two importantly different ways of looking at the aureate rule: as requiring (1) that you perform specific actions that you desire others to do to you or (2) that yous guide your behavior in the same general ways that you want others to.[95] Counter-examples to the golden rule typically are more forceful against the first than the second.

In his volume on the golden rule, Jeffrey Wattles makes the similar observation that such objections typically arise while applying the golden dominion in certain general ways (namely, ignoring differences in sense of taste, in situation, and so forth). But if we apply the golden rule to our own method of using it, asking in effect if we would want other people to apply the golden rule in such means, the respond would typically be no, since it is quite predictable that others' ignoring of such factors will atomic number 82 to beliefs which nosotros object to. It follows that we should not practice so ourselves—according to the golden dominion. In this style, the aureate rule may be self-correcting.[96] An article by Jouni Reinikainen develops this suggestion in greater detail.[97]

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

Pop references [edit]

Charles Kingsley's The Water Babies (1863) includes a grapheme named Mrs Practise-Equally-You lot-Would-Be-Done-By (and another, Mrs Be-Done-By-As-You-Did).[99]

Run into as well [edit]

  • Empathy
  • General welfare clause
  • Norm of reciprocity, social norm of in-kind responses to the behavior of others
  • Reciprocity (cultural anthropology), way of defining people'due south informal substitution of appurtenances and labour
  • Reciprocity (evolution), mechanisms for the development of cooperation
  • Reciprocity (international relations), principle that favours, benefits, or penalties that are granted by one land to the citizens or legal entities of another, should exist returned in kind
  • Reciprocity (social and political philosophy), concept of reciprocity as in-kind positive or negative responses for the actions of others; relation to justice; related ideas such as gratitude, mutuality, and the Gilded Rule
  • Reciprocity (social psychology), in-kind positive or negative responses of individuals towards the deportment of others
  • Serial reciprocity, where the benefactor of a gift or service will in plow provide benefits to a third party
  • Ubuntu (philosophy), an ethical philosophy originating from Southern Africa, which has been summarised equally 'A person is a person through other people'

References [edit]

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  2. ^ W.A. Spooner, "The Gold Rule," in James Hastings, ed. Encyclopedia of Religion and Ethics, Vol. 6 (New York: Charles Scribner'southward Sons, 1914) pp. 310–12, quoted in Rushworth One thousand. Kidder, How Good People Make Tough Choices: Resolving the Dilemmas of Ethical Living, Harper, New York, 2003. ISBN 0-688-17590-ii. p. 159
  3. ^ a b c Towards a Global Ethic (An Initial Proclamation) ReligiousTolerance.org. – Under the subtitle, "We Declare," see 3rd paragraph. The first line reads, "We must treat others equally we wish others to treat us."
  4. ^ a b "Parliament of the World'due south Religions – Towards a Global Ethic" (PDF). Archived from the original (PDF) on xi Apr 2013. Retrieved 12 September 2013.
  5. ^ Esptein, Greg M. (2010). Proficient Without God: What a Billion Nonreligious People Practice Believe. New York: HarperCollins. p. 115. ISBN978-0-06-167011-4.
  6. ^ Simon, Blackburn (2001). Ethics: A Very Brusque Introduction. Oxford: Oxford Academy Press. p. 101. ISBN978-0-19-280442-6.
  7. ^ Thomas Jackson: Showtime Sermon upon Matthew seven,12 (1615; Werke Band 3, S. 612); Benjamin Camfield: The Comprehensive Rule of Righteousness (1671); George Boraston: The Royal Law, or the Golden Rule of Justice and Charity (1683); John Goodman: The Gold Dominion, or, the Imperial Law of Equity explained (1688; Titelseite als Faksimile at Google Books); dazu Olivier du Roy: The Aureate Rule as the Police force of Nature. In: Jacob Neusner, Bruce Chilton (Hrsg.): The Golden Dominion – The Ethics 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 "At present this is the command: do to the doer to brand him do"
  10. ^ "The Culture of Aboriginal Egypt", John Albert Wilson, p. 121, Academy of Chicago Printing, 1956, ISBN 0-226-90152-1 "Now this is the control: Do to the doer to cause that he do"
  11. ^ Eloquent Peasant PDF Archived 25 September 2015 at the Wayback Automobile "The peasant quotes a proverb that embodies the practice ut des principle"
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  27. ^ Jewish Encyclopedia: Hillel: "His activity of 40 years is perchance historical; and since it began, co-ordinate to a trustworthy tradition (Shab. 15a), one hundred years earlier the destruction of Jerusalem, it must have covered the menstruum 30 BCE–ten CE"
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  36. ^ Rabbi Akiva, bQuid 75b
  37. ^ Rabbi Gamaliel, yKet iii, 1; 27a
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  40. ^ Matthew 7:12; see too Luke half-dozen:31
  41. ^ Vaux, Laurence (1583). A Catechisme / or / Christian Doctrine. Manchester, England: The Chetham Society, reprinted past The Chetham Order in 1885. p. 48. (located in the text only before the title, "Of the Five Commandments of the Church building." Scroll up slightly to see a section saying: "The sum of the x Commandments does consist in the beloved towards god, and our neighbor. (Bible, Ephe. 4., Matt. seven) In the first Table exist three Commandments: which take away and forbid sin and vice against the worshipping of God. They forbid idolatry, betrayment, heresy, superstition, perjury, blasphemy, and move us to the pure and truthful worshipping of God in heart, word and deed. In the Second tabular array be seven Commandments, which command usa to give reverence and award to every human being in his degree, to profit all, and hurt none: to do unto others, every bit we would be done to ourselves.") | url = http://world wide web.aloha.net/~mikesch/vaux.htm#48 Archived 31 Jan 2009 at the Wayback Machine }}
  42. ^ Leviticus 19:18
  43. ^ Leviticus 19:34
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  45. ^ Luke x:25-28
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  49. ^ Bible, Romans thirteen:8-ix (NIV)
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    Wattles (192)
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  60. ^ Words of Wisdom See: The Golden Dominion
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  62. ^ Subconscious Words of Bahá'u'lláh, p. 10
  63. ^ "Mahabharata Volume 13". Mahabharataonline.com. xiii November 2006. Retrieved 12 September 2013.
  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:nine)
  65. ^ Singleton, Esther. "Gautama Buddha (B.C. 623-543)" past T.W. Rhys-Davids, The World'due south Great Events, B.C. 4004–A.D. 70 (1908). pp. 124–135.
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  67. ^ Detachment and Compassion in Early Buddhism Archived 21 December 2007 at the Wayback Automobile past Elizabeth J. Harris (enabling.org)
  68. ^ Jacobi, Hermann (1884). Ācāranga Sūtra, Jain Sutras Part I, Sacred Books of the East, Vol. 22. Sutra 155–6
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  80. ^ Defined some other way, it "refers to the balance in an interactive system such that each party has both rights and duties, and the subordinate norm of complementarity states that 1'south rights are the other'due south obligation."Bornstein, Marc H. (2002). Handbook of Parenting. Lawrence Erlbaum Associates. p. 5. ISBN978-0-8058-3782-7. Run across also: Paden, William E. (2003). Interpreting the Sacred: Means of Viewing Religion. Beacon Press. pp. 131–132. ISBN978-0-8070-7705-four.
  81. ^ Damrosch, Leo (2008). Jean Jacques Russeau: Restless Genius. Houghton Mifflin Company. ISBN978-0-618-44696-four.
  82. ^ Pfaff, Donald West., "The Neuroscience of Fair Play: Why We (Commonly) Follow the Golden Dominion", Dana Printing, The Dana Foundation, New York, 2007. ISBN 978-1-932594-27-0
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  92. ^ Source: p. 76 of How to Make Good Decisions and Exist Right All the Fourth dimension, Iain Rex, 2008, Continuum, ISBN 978-1-84706-347-2.
  93. ^ Source: p. 76 of How to Make Skillful Decisions and Be Right All the Time, Iain King, 2008, Continuum, ISBN 978-1-84706-347-2.
  94. ^ Stace, Walter T. (1937). The Concept of Morals. New York: The MacMillan Company; (reprinted 1975 by permission of Macmillan Publishing Co. Inc.); (as well reprinted past Peter Smith Publisher Inc, January 1990). p. 136. ISBN978-0-8446-2990-two.
  95. ^ M. G. Singer, The Ideal of a Rational Morality, p. 270
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  97. ^ Jouni Reinikainen, "The Golden Dominion and the Requirement of Universalizability." Journal of Value Inquiry. 39(2): 155–168, 2005.
  98. ^ Karl Popper, The Open Society and Its Enemies, Vol. 2 (1966 [1945]), p. 386. Dubbed "the platinum rule" in business books such as Charles J. Jacobus, Thomas E. Gillett, Georgia Real Estate: An Introduction to the Profession, Cengage Learning, 2007, p. 409 and Jeremy Comfort, Peter Franklin, The Mindful International Manager: How to Work Finer Across Cultures, Kogan Folio, p. 65.
  99. ^ "Mary Wakefield: What 'The Water Babies' tin can teach the states about personal". The Independent. 22 October 2011.

External links [edit]

  • Quotations related to Golden Rule at Wikiquote
  • Learning materials related to Living the Golden Rule at Wikiversity
  • The Golden Dominion Motion-picture show A instruction resources.
  • Aureate Rule 24-hour interval An annual global event every April 5.
  • Golden Rule Project - learning tools, etc. (based in Salt Lake City, Utah, USA)
  • Monmouth Center for Globe Religions and Ethical Idea. The Aureate Dominion
  • Puka, Nib. "The Golden Rule". Cyberspace Encyclopedia of Philosophy.
  • Scarboro Mission. The Golden Rule Educational, participatory, and interactive resources including videos, exercises, multi-disciplinary commentaries, The Golden Rule Poster, and interfaith dialogues on the Golden Dominion.
  • St Columbans Mission Lodge - Interfaith Relations. The Golden Dominion The Gilded Rule Affiche, etc.

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

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