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Friday, February 2, 2024

Taxing and Spending Clause

 
The Taxing and Spending Clause (which contains provisions known as the General Welfare Clause and the Uniformity Clause), Article I, Section 8, Clause 1 of the United States Constitution, grants the federal government of the United States its power of taxation. While authorizing Congress to levy taxes, this clause permits the levying of taxes for two purposes only: to pay the debts of the United States, and to provide for the common defense and general welfare of the United States. Taken together, these purposes have traditionally been held to imply and to constitute the federal government's taxing and spending power.

Text

The Congress shall have Power To lay and collect Taxes, Duties, Imposts and Excises, to pay the Debts and provide for the common Defence and general Welfare of the United States; but all Duties, Imposts and Excises shall be uniform throughout the United States;

Background

One of the most often claimed defects of the Articles of Confederation was its lack of a grant to the central government of the power to lay and collect taxes. Under the Articles, Congress was forced to rely on requisitions upon the governments of its member states. Without the power to independently raise its own revenues, the Articles left Congress vulnerable to the discretion of the several state governments—each state made its own decision as to whether it would pay the requisition or not. Some states were not giving Congress the funds for which it asked, either by paying only in part, or by altogether ignoring the request from Congress. Without the revenue to enforce its laws and treaties, or pay its debts, and without an enforcement mechanism to compel the states to pay, the Confederation was practically rendered impotent and was in danger of falling apart.

The Congress recognized this limitation and proposed amendments to the Articles in an effort to supersede it. However, nothing ever came of those proposals until the Philadelphia Convention.

Powers granted

The power to tax is a concurrent power of the federal government and the individual states. The taxation power has been perceived over time to be very broad, but has also, on occasion, been curtailed by the courts. United States v. Butler stated that the clause also granted "a substantive power... to appropriate", not subject to the limitations imposed by the other enumerated powers of Congress.

Power to tax

The Congress shall have Power To lay and collect Taxes, Duties, Imposts and Excises

This power is considered by many to be essential to the effective administration of government. As argued under the Articles, the lack of a power to tax renders government impotent. Typically, the power is used to raise revenues for the general support of government. But, Congress has employed the taxing power in uses other than solely for the raising of revenue, such as:

  • regulatory taxation – taxing to regulate commerce;
  • prohibitive taxation – taxing to discourage, suppress, or even exterminate commerce;
  • obligation taxation – encouraging participation in commerce via taxation on those not participating in interstate commerce; e.g. the Patient Protection and Affordable Care Act, "Chief Justice Roberts concluded in Part III–C that the individual mandate must be construed as imposing a tax on those who do not have health insurance";
  • tariffs – taxing as a means of protectionism.

In 1922, the Supreme Court struck down a 1919 tax on child labor in Bailey v. Drexel Furniture Co., commonly referred to as the "Child Labor Tax Case". The Court had previously held that Congress did not have the power to directly regulate labor, and found the law at issue to be an attempt to indirectly accomplish the same end. This ruling appeared to have been reinforced in United States v. Butler, in which the Supreme Court of the United States ruled that the processing taxes instituted under the 1933 Agricultural Adjustment Act were an unconstitutional attempt to regulate state activity in violation of the Tenth Amendment. However, despite its outcome, Butler affirmed that Congress does have a broad power to tax, and to expend revenues within its discretion.

Implicit power to spend

With the power to tax implicitly comes the power to spend the revenues raised thereby in order to meet the objectives and goals of the government. To what extent this power ought to be utilized by the Congress has been the source of continued dispute and debate since the inception of the federal government, as will be explained below. However, interpretations recognizing an implicit power to spend arising specifically from this clause have been questioned, with the Necessary and Proper Clause being suggested as the actual source of Congress's spending power.

While recognizing that the federal government is one of limited and enumerated powers, the Supreme Court has held that Congress may incentivize state governments via appropriations of federal funds to adopt and enforce federal policy goals that otherwise would lay beyond the powers of the federal government directly to impose. In South Dakota v. Dole, the Court upheld a federal law withholding a portion of highway funds from states that did not raise their minimum legal drinking age to 21.

Limitations on taxing power

Several Constitutional provisions address the taxation and spending authority of Congress. These include both requirements for the apportionment of direct taxes and the uniformity of indirect taxes, the origination of revenue bills within the House of Representatives, the disallowal of taxes on exports, the General Welfare requirement, the limitation on the release of funds from the treasury except as provided by law, and the apportionment exemption of the Sixteenth Amendment. Additionally, Congress and the legislatures of the various states are prohibited from conditioning the right to vote in federal elections on payment of a poll tax or other types of tax by the Twenty-fourth Amendment.

Origination Clause

The Constitution provides in the Origination Clause that all bills for raising revenue must originate in the House of Representatives. The idea underlying the clause is that Representatives, being the most numerous branch of Congress, and most closely associated with the people, know best the economic conditions of the people they represent, and how to generate revenues for the support of government in the least burdensome manner. Additionally, Representatives are regarded the most accountable to the people, and thus are least likely to exercise the taxing power abusively or injudiciously.

General Welfare Clause

to pay the Debts and provide for the common Defence and general Welfare of the United States;

Of all the limitations upon the power to tax and spend, the General Welfare Clause appears to have achieved notoriety as one of the most contentious. The dispute over the clause arises from two distinct disagreements. The first concerns whether the General Welfare Clause grants an independent spending power or is a restriction upon the taxing power. The second disagreement pertains to what exactly is meant by the phrase "general welfare."

The two primary authors of The Federalist Papers set forth two separate, conflicting interpretations:

  • James Madison advocated the ratification of the Constitution in The Federalist and at the Virginia ratifying convention upon a narrow construction of the clause, asserting that spending must be at least tangentially tied to one of the other specifically enumerated powers, such as regulating interstate or foreign commerce, or providing for the military, as the General Welfare Clause is not a specific grant of power, but a statement of purpose qualifying the power to tax.
  • Alexander Hamilton, only after the Constitution had been ratified, argued for a broad interpretation which viewed spending as an enumerated power Congress could exercise independently to benefit the general welfare, such as to assist national needs in agriculture or education, provided that the spending is general in nature and does not favor any specific section of the country over any other.

Although The Federalist was not reliably distributed outside of New York, the essays eventually became the dominant reference for interpreting the meaning of the Constitution as they provided the reasoning and justification behind the Framers' intent in setting up the federal government.

While Hamilton's view prevailed during the administrations of Presidents Washington and Adams, historians argue that his view of the General Welfare Clause was repudiated in the election of 1800, and helped establish the primacy of the Democratic-Republican Party for the subsequent 24 years. This assertion is based on the motivating factor which the Kentucky and Virginia Resolutions played upon the electorate; the Kentucky Resolutions, authored by Thomas Jefferson, specifically criticized Hamilton's view. Further, Jefferson himself later described the distinction between the parties over this view as "almost the only landmark which now divides the federalists from the republicans...."

Associate Justice Joseph Story

Associate Justice Joseph Story relied heavily upon The Federalist as a source for his Commentaries on the Constitution of the United States. In that work, Story excoriated both the Madisonian view and a previous, strongly nationalistic view of Hamilton's which was rejected at the Philadelphia Convention. Ultimately, Story concluded that Thomas Jefferson's view of the clause as a limitation on the power to tax, given in Jefferson's opinion to Washington on the constitutionality of the national bank, was the correct reading. However, Story also concluded that Hamilton's view on spending, articulated in his 1791 Report on Manufactures, is the correct reading of the spending power.

Prior to 1936, the United States Supreme Court had imposed a narrow interpretation of the Clause, as demonstrated by the holding in Bailey v. Drexel Furniture Co., (1922) in which a tax on child labor was an impermissible attempt to regulate commerce beyond that Court's equally narrow interpretation of the Commerce Clause. This narrow view was overturned in 1936 in United States v. Butler. There, the Court agreed with Justice Story's construction, holding the power to tax and spend is an independent power; that is, the General Welfare Clause gives Congress power it might not derive anywhere else. However, the Court did limit the power to spending for matters affecting only the national welfare. The Court wrote:

[T]he [General Welfare] clause confers a power separate and distinct from those later enumerated, is not restricted in meaning by the grant of them, and Congress consequently has a substantive power to tax and to appropriate, limited only by the requirement that it shall be exercised to provide for the general welfare of the United States. … It results that the power of Congress to authorize expenditure of public moneys for public purposes is not limited by the direct grants of legislative power found in the Constitution. … But the adoption of the broader construction leaves the power to spend subject to limitations. … [T]he powers of taxation and appropriation extend only to matters of national, as distinguished from local, welfare.

The tax imposed in Butler was nevertheless held unconstitutional as a violation of the Tenth Amendment reservation of power to the states.

Shortly after Butler, in Helvering v. Davis, the Supreme Court interpreted the clause even more expansively, disavowing almost entirely any role for judicial review of Congressional spending policies, thereby conferring upon Congress a plenary power to impose taxes and to spend money for the general welfare subject almost entirely to Congress's own discretion. In South Dakota v. Dole (1987) the Court held Congress possessed power to indirectly influence the states into adopting national standards by withholding, to a limited extent, federal funds where a state did not meet certain conditions required by Congress. Following that ruling, the Court later held by a 7–2 vote in National Federation of Independent Business v. Sebelius (2012) that Congress conditioning a state's receipt of the entirety of its federal Medicaid funds on whether said state elected to expand its Medicaid program in accordance with the Patient Protection and Affordable Care Act was an unconstitutionally coercive use of Congress's spending power.

To date, the Hamiltonian view of the General Welfare Clause predominates in case law. Historically, however, the Anti-Federalists were wary of such an interpretation of this power during the ratification debates in the 1780s. Due to the objections raised by the Anti-Federalists, Madison was prompted to author his contributions to The Federalist Papers, attempting to quell the Anti-Federalists' fears of any such abuse by the proposed national government and to counter Anti-Federalist arguments against the Constitution.

Proponents of the Madisonian view also point to Hamilton's limited participation in the Constitutional Convention, particularly during the time frame in which this clause was crafted, as further evidence of his lack of constructive authority.

An additional view of the General Welfare Clause that is not as well known, but just as authoritative as the views of both Madison and Hamilton, can be found in the pre-Revolutionary writings of John Dickinson, who was also a delegate to the Philadelphia Convention. In his Letters from a Farmer in Pennsylvania (1767), Dickinson wrote of what he understood taxing for the general welfare entailed:

The parliament unquestionably possesses a legal authority to regulate the trade of Great Britain, and all her colonies. Such an authority is essential to the relation between a mother country and her colonies; and necessary for the common good of all. He who considers these provinces as states distinct from the British Empire, has very slender notions of justice, or of their interests. We are but parts of a whole; and therefore there must exist a power somewhere, to preside, and preserve the connection in due order. This power is lodged in the parliament; and we are as much dependent on Great Britain, as a perfectly free people can be on another. I have looked over every statute relating to these colonies, from their first settlement to this time; and I find every one of them founded on this principle, till the Stamp Act administration. All before, are calculated to regulate trade, and preserve or promote a mutually beneficial intercourse between the several constituent parts of the empire; and though many of them imposed duties on trade, yet those duties were always imposed with design to restrain the commerce of one part, that was injurious to another, and thus to promote the general welfare. The raising of a revenue thereby was never intended. – (emphasis in the original)

The idea Dickinson conveyed above, explains University of Montana Law Professor Jeffrey T. Renz, is that taxing for the general welfare is but taxation as a means of regulating commerce. Renz expands upon this point:

If we excise "general welfare" from the Tax Clause, we are presented with the claim that Congress may not levy duties for purposes other than paying the debts and providing for the common defense. Indeed, omitting the general welfare phrase would eliminate nearly all duties for regulatory purposes. A strong argument could be made that while Congress might have the power to regulate foreign and interstate commerce, the omission of "general welfare" from the Tax Clause was intended to deny it the power to regulate commerce by means of duties.

Comparative view

The narrow construction of the General Welfare Clause is unusual when compared to similar clauses in most state constitutions, and many constitutions of other countries. Virtually every state constitution has a general welfare clause which is interpreted as granting the state an independent power to regulate for the general welfare. An international example is provided with a report from the Supreme Court of Argentina:

In Ferrocarril Central Argentino c/ Provincia de Santa Fe, the Argentine Court held that the General Welfare clause of the Argentine Constitution offered the federal government a general source of authority for legislation affecting the provinces. The Court recognized that the United States utilized the clause only as a source of authority for federal taxation and spending, not for general legislation, but recognized differences in the two constitutions.

That argument is contrasted with an argument that the Federal Constitution was a constitution for limited government that extended to issues about which individual states were "incompetent", while state constitutions were free to govern all the remaining issues.

Uniformity Clause

The final phrase of the Taxing and Spending Clause stipulates:

but all Duties, Imposts and Excises shall be uniform throughout the United States.

Here, the requirement is that taxes must be geographically uniform throughout the United States. This means taxes affected by this provision must function "with the same force and effect in every place where the subject of it is found." However, this clause does not require revenues raised by the tax from each state be equal.

Justice Story characterized this requirement in a light more relevant to practicality and fairness:

It was to cut off all undue preferences of one state over another in the regulation of subjects affecting their common interests. Unless duties, imposts, and excises were uniform, the grossest and most oppressive inequalities, vitally affecting the pursuits and employments of the people of different states, might exist.

In other words, it was another check placed on the legislature in order to keep a larger group of states from "ganging up" to levy taxes benefiting them at the expense of the remaining, smaller group of states.

A somewhat notable exception to this limitation has been upheld by the Supreme Court. In United States v. Ptasynski, the Court allowed a tax exemption which was quasi-geographical in nature. In the case, oil produced within a defined geographic region above the Arctic Circle was exempted from a federal excise tax on oil production. The basis for the holding was that Congress had determined the Alaskan oil to be of its own class and exempted it on those grounds, even though the classification of the Alaskan oil was a function of where it was geographically produced.

To understand the nuance of the Court's holding, consider this explanation: Congress decides to implement a uniform tax on all coal mining. The tax so implemented distinguishes between different grades of coal (e.g., anthracite versus bituminous versus lignite) and exempts one of the grades from taxation. Even though the exempted grade could potentially be defined by where it is geographically produced, the tax itself is still geographically uniform.

Apportionment of direct taxes

Language elsewhere in the Constitution also expressly limits the taxing power. Article I, Section 9 has more than one clause so addressed. Clause 4 states:

No Capitation, or other direct, Tax shall be laid, unless in Proportion to the Census or Enumeration herein before directed to be taken.

Generally, a direct tax is subject to the apportionment rule, meaning taxes must be imposed among the states in proportion to each state's population in respect to that state's share of the whole national population. For example: As of the 2000 Census, nearly 34 million people populated California (CA). At the same time, the national population was 281.5 million people. This gave CA a 12 percent share of the national population, roughly. Were Congress to impose a direct tax in order to raise $1 trillion before the next census, the taxpayers of CA would be required to fund 12 percent of the total amount: $120 billion.

Apportionment and income taxes

Before 1895, direct taxes were understood to be limited to "capitation or poll taxes" (Hylton v. United States) and "taxes on lands and buildings, and general assessments, whether on the whole property of individuals or on their whole real or personal estate" (Springer v. United States). The decision in Springer went further in declaring that all income taxes were indirect taxes—or more specifically, "within the category of an excise or duty." However, in 1895 income taxes derived from property such as interest, dividends, and rent (imposed under an 1894 Act) were treated as direct taxes by the Supreme Court in Pollock v. Farmers' Loan & Trust Co. and were ruled to be subject to the requirement of apportionment. As the income taxes imposed under the 1894 Act were not apportioned in such a manner, they were held unconstitutional. It was not the income tax per se, but the lack of a provision for its apportionment as a direct tax which made the tax unconstitutional.

The resulting case law prohibiting unapportioned taxes on incomes derived from property was later eliminated by the ratification of the Sixteenth Amendment in 1913. The text of the amendment was clear in its aim:

The Congress shall have power to lay and collect taxes on income, from whatever source derived, without apportionment among the several States, and without regard to any census or enumeration.

Shortly after, in 1916, the U.S. Supreme Court ruled in Brushaber v. Union Pacific Railroad that under the Sixteenth Amendment income taxes were constitutional even though unapportioned, just as the amendment had provided. In subsequent cases, the courts have interpreted the Sixteenth Amendment and the Brushaber decision as standing for the rule that the amendment allows income taxes on "wages, salaries, commissions, etc. without apportionment."

No taxes on exports

Article I, Section 9, Clause 5 provides a further limitation:

No Tax or Duty shall be laid on Articles exported from any State.

This provision was an important protection for the southern states secured during the Constitutional Convention. With the grant of absolute power over foreign commerce given to the federal government, the states whose economies relied chiefly on exports realized that any tax laid by the new central government upon a single item of export would apply very unevenly amongst all the states and favor states which did not export that good.

In 1996, the Supreme Court held this provision prohibits Congress to tax any goods in export transit, and further forbids taxes on any services related to such export transit.

Shortly after, the Supreme Court reaffirmed this provision in United States v. United States Shoe Corp. in 1998. As part of the Water Resources Development Act of 1986, a harbor maintenance tax (26 U.S.C. § 4461) was imposed at the ad valorem (percentile) rate of 0.125% the value of the cargo instead of at a rate dependent entirely upon the cost of the service provided by the port. The Court unanimously affirmed the ruling of the lower Federal Circuit Court that a "user fee" imposed in such a manner is, in fact, a tax on exports and unconstitutional.

However, Congress may tax goods not in transit even though they are intended for export so long as the tax is not imposed solely for the reason that the good will be exported. For example, a tax imposed on all medical supplies would be constitutional even though there is a likelihood a portion of those supplies will be exported.

Restrictions on spending

The constraints placed upon the Taxing and Spending Clause and the subsequent powers derived therefrom do not stop at the Taxing Power.

Disguised regulations

While such holdings are rare and unlikely under contemporary jurisprudence, the Supreme Court has shown in the past its possible willingness to intervene on Congressional spending where its effects amount to a disguised regulation on private activity. The case illustrative of this is United States v. Butler.

In this case, the Court held that Congress had imposed a coercive federal regulatory scheme on farm production under the Agricultural Adjustment Act of 1933 (AAA). By entering into contracts with farmers who reduced their output of selected crops, Congress had placed non-participating farmers at a distinct disadvantage to farmers who cooperated. As such, the program was not truly voluntary as it left the farmers no real choice; the options for the farmers were either cooperation or financial ruin. Under those circumstances, the regulatory scheme essentially required submission of farmers to a regulatory scheme Congress had no power to impose on its own.

The holding of the Butler case stemmed from the legal theory of that era, which held that regulation of production fell outside of Congress's commerce power. While the Court today is much more likely to defer to Congressional spending via the Commerce Clause, there are still circumstances where such spending may not be justifiable or validated by that power.

Unconstitutional conditions

While clearing the hurdle of regulatory spending may be easier today than in the past, another significant hurdle exists in the unconstitutional conditions doctrine. Under this principle, the government may not use its spending power to purchase the constitutional rights of the spending's beneficiaries. Furthermore, entitlements may not be denied on grounds that violate a constitutionally protected right.

The Court has typically held this spending limitation as only applying to First Amendment rights where the choice imposed is unreasonable or vague, or where the beneficiary essentially is put into a position where acceptance of the conditions becomes obligated.

Conditional spending and federalism

In 1987, the holding in South Dakota v. Dole reaffirmed the authority of Congress to attach conditional strings to the receipt of federal funds by state or municipal governments. In addition to the requirement that spending be for the general welfare, however, the Court devised more stringent criteria for determining the constitutionality of the conditions imposed:

  • First, there can be no surprises; that is, the conditions for receipt must be stated clearly and the beneficiary must be aware of those conditions and their consequences.
  • Second, the conditions imposed must be related to the spending in question.
  • Last, the incentive must not be so significant as to turn cooperation into coercion.

At dispute in Dole was a condition placed on the receipt of federal highway funds: elevation of the drinking age. Any state in which persons less than 21 years of age could lawfully possess and consume alcohol would consequently lose five percent of the federal highway funds allocated by Congress. The Court found the second and third conditions met since the requirement for the funds was germane to highway safety. Additionally, the loss of only five percent of the amount was not found so substantial as to be coercive in the eyes of the Court (as opposed to losing half or all of the funds might be).

In 2012, the court held for the first time in National Federation of Independent Business v. Sebelius that Congress had used its power under the spending clause in a way that was impermissibly coercive.

Power of the purse, generally

Article I, Section 9, Clause 7 imposes accountability on Congressional spending:

No money shall be drawn from the Treasury, but in Consequence of Appropriations made by Law; and a regular Statement and Account of the Receipts and Expenditures of all public Money shall be published from time to time.

The first half of this clause indicates that Congress must have appropriated by law the funds to be spent before the funds can be released from the Treasury. It serves as a powerful check of the legislature on the executive branch, as it further secures Congress's power of the purse. This provision, when also combined with the bicameral nature of Congress and the quorum requirements of both the Senate and the House of Representatives, serves as a constitutional check and balance on the legislature itself, preventing most spending that in effect does not implicitly have broad support with respect to both representational popular will in the House of Representatives and inter-regional approval in the Senate.

Congress attempted to limit appropriations logrolling via riders with the Line Item Veto Act of 1996. The U.S. Supreme Court later struck down the act on grounds that it violated the Presentment Clause.

General welfare clause

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/General_welfare_clause

A general welfare clause is a section that appears in many constitutions and in some charters and statutes that allows that the governing body empowered by the document to enact laws to promote the general welfare of the people, which is sometimes worded as the public welfare. In some countries, it has been used as a basis for legislation promoting the health, safety, morals, and well-being of the people governed by it.

Argentina

The Constitution of Argentina provides in its Preamble that one of its purposes is to "promote the general welfare". A comparative, international analysis of the meaning of this phrase in the Argentine constitution is provided by an 1897 report from the Supreme Court of Argentina:

In Ferrocarril Central Argentino c/Provincia de Santa Fe, 569 the Argentine Court held that the General Welfare clause of the Argentine Constitution offered the federal government a general source of authority for legislation affecting the provinces. The Court recognized that the United States utilized the clause only as a source of authority for federal taxation and spending, not for general legislation, but recognized differences in the two constitutions.

Philippines

The Constitution of the Philippines contains five references to the general welfare: "The maintenance of peace and order, the protection of life, liberty, and property, and promotion of the general welfare are essential for the enjoyment by all the people of the blessings of democracy. . . . Within its territorial jurisdiction and subject to the provisions of this Constitution and national laws, the organic act of autonomous regions shall provide for legislative powers over . . . Such other matters as may be authorized by law for the promotion of the general welfare of the people of the region. . . . . and enter into agreements with foreign-owned corporations involving either technical or financial assistance for large-scale exploration, development, and utilization of minerals, petroleum, and other mineral oils according to the general terms and conditions provided by law, based on real contributions to the economic growth and general welfare of the country. . . . . The State shall pursue a trade policy that serves the general welfare and utilizes all forms and arrangements of exchange on the basis of equality and reciprocity. . . . . The advertising industry is impressed with public interest and lust, and shall be regulated by law for the protection of consumers and the promotion of the general welfare. . . . ."

United States

The United States Constitution contains two references to "the General Welfare", one occurring in the Preamble and the other in the Taxing and Spending Clause. The U.S. Supreme Court has held the mention of the clause in the Preamble to the U.S. Constitution "has never been regarded as the source of any substantive power conferred on the Government of the United States or on any of its Departments."

The Supreme Court held the understanding of the General Welfare Clause contained in the Taxing and Spending Clause adheres to the construction given it by Associate Justice Joseph Story in his 1833 Commentaries on the Constitution of the United States. Justice Story concluded that the General Welfare Clause is not a grant of general legislative power, but a qualification on the taxing power which includes within it a federal power to spend federal revenues on matters of general interest to the federal government. The Court described Justice Story's view as the "Hamiltonian position", as Alexander Hamilton had elaborated his view of the taxing and spending powers in his 1791 Report on Manufactures. Story, however, attributes the position's initial appearance to Thomas Jefferson, in his Opinion on the Bank of the United States.

These clauses in the U.S. Constitution are an atypical use of a general welfare clause, and are not considered grants of a general legislative power to the federal government.

Historical debate and pre-1936 rulings

In one letter, Thomas Jefferson asserted that "[T]he laying of taxes is the power, and the general welfare the purpose for which the power is to be exercised. They [Congress] are not to lay taxes ad libitum for any purpose they please; but only to pay the debts or provide for the welfare of the Union. In like manner, they are not to do anything they please to provide for the general welfare, but only to lay taxes for that purpose."

In 1824 Chief Justice John Marshall described in an obiter dictum a further view on the limits on the General Welfare Clause in Gibbons v. Ogden: "Congress is authorized to lay and collect taxes, &c. to pay the debts and provide for the common defence and general welfare of the United States. ... Congress is not empowered to tax for those purposes which are within the exclusive province of the States."

The historical controversy over the U.S. General Welfare Clause arises from two distinct disagreements. The first concerns whether the General Welfare Clause grants an independent spending power or is a restriction upon the taxing power. The second disagreement pertains to what exactly is meant by the phrase "general welfare."

The two primary authors of The Federalist essays set forth two separate, conflicting interpretations:

  • James Madison explained his "narrow" construction of the clause in Federalist No. 41, published in 1788: "Some, who have not denied the necessity of the power of taxation, have grounded a very fierce attack against the Constitution, on the language in which it is defined. It has been urged and echoed, that the power "to lay and collect taxes, duties, imposts, and excises, to pay the debts, and provide for the common defense and general welfare of the United States, amounts to an unlimited commission to exercise every power which may be alleged to be necessary for the common defense or general welfare. No stronger proof could be given of the distress under which these writers labor for objections, than their stooping to such a misconstruction. Had no other enumeration or definition of the powers of the Congress been found in the Constitution, than the general expressions just cited, the authors of the objection might have had some color for it; though it would have been difficult to find a reason for so awkward a form of describing an authority to legislate in all possible cases."

Madison also advocated for the ratification of the Constitution at the Virginia ratifying convention with this narrow construction of the clause, asserting that spending must be at least tangentially tied to one of the other specifically enumerated powers, such as regulating interstate or foreign commerce, or providing for the military, as the General Welfare Clause is not a specific grant of power, but a statement of purpose qualifying the power to tax.

  • Alexander Hamilton, only after the Constitution had been ratified, argued for a broad interpretation which viewed spending as an enumerated power Congress could exercise independently to benefit the general welfare, such as to assist national needs in agriculture or education, provided that the spending is general in nature and does not favor any specific section of the country over any other.

This debate surfaced in Congress in 1790, when Madison strongly criticized Hamilton's Report on Manufacturing and industry on the grounds that Hamilton was construing his broad interpretation of the clause as a legal basis for his extensive economic programs.

Although Hamilton's view prevailed during the administrations of Presidents Washington and Adams, historians argue that his view of the General Welfare Clause was repudiated in the election of 1800, which helped establish the primacy of the Democratic-Republican Party for the subsequent 24 years.

Prior to 1936, the United States Supreme Court had imposed a narrow interpretation on the Clause, as demonstrated by the holding in Bailey v. Drexel Furniture Co., in which a tax on child labor was an impermissible attempt to regulate commerce beyond that Court's equally narrow interpretation of the Commerce Clause. This narrow view was later overturned in United States v. Butler. There, the Court agreed with Associate Justice Joseph Story's construction in Story's 1833 Commentaries on the Constitution of the United States. Story had concluded that the General Welfare Clause was not a general grant of legislative power, but also dismissed Madison's narrow construction requiring its use be dependent upon the other enumerated powers. Consequently, the Supreme Court held the power to tax and spend is an independent power and that the General Welfare Clause gives Congress power it might not derive anywhere else. However, the Court did limit the power to spending for matters affecting only the national welfare.

Shortly after Butler, in Helvering v. Davis, the Supreme Court interpreted the clause even more expansively, disavowing almost entirely any role for judicial review of Congressional spending policies, thereby conferring upon Congress a plenary power to impose taxes and to spend money for the general welfare subject almost entirely to Congress's own discretion. Even more recently, in South Dakota v. Dole the Court held Congress possessed power to indirectly influence the states into adopting national standards by withholding, to a limited extent, federal funds. To date, the Hamiltonian view of the General Welfare Clause predominates in case law.

Individual states

The state of Alabama has had six constitutions. The Preamble of the 1865 Alabama Constitution notes one purpose of the document to be to "promote the general welfare," but this language is omitted from the 1901 Alabama Constitution.

Article VII of the Constitution of Alaska, titled "Health, Education, and Welfare", directs the legislature to "provide for the promotion and protection of public health" and "provide for public welfare".

Article IV of the Constitution of Massachusetts provides authority for the state to make laws "as they shall judge to be for the good and welfare of this commonwealth." The actual phrase "general welfare" appears only in Article CXVI, which permits the imposition of capital punishment for "the purpose of protecting the general welfare of the citizens".

Golden Rule

From Wikipedia, the free encyclopedia

"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.
"Golden Rule Sign" that hung above the door of the employees' entrance to the Acme Sucker Rod Factory in Toledo, Ohio, 1913.

The Golden Rule is the principle of treating others as one would want to be treated by them. It is sometimes called an ethics of reciprocity, meaning that you should reciprocate to others how you would like them to treat you (not necessarily how they actually treat you). Various expressions of this rule can be found in the tenets of most religions and creeds through the ages.

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

  • Treat others as you would like others to treat you (positive or directive form)
  • Do not treat others in ways that you would not like to be treated (negative or prohibitive form)
  • What you wish upon others, you wish upon yourself (empathetic or responsive form)

Etymology

The term "Golden Rule", or "Golden law", began to be used widely in the early 17th century in Britain by Anglican theologians and preachers; the earliest known usage is that of Anglicans Charles Gibbon and Thomas Jackson in 1604.

Ancient history

Ancient Egypt

Possibly 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." This proverb embodies the do ut des principle. A Late Period (c. 664–323 BCE) papyrus contains an early negative affirmation of the Golden Rule: "That which you hate to be done to you, do not do to another."

Ancient India

Sanskrit tradition

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

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

— Mahābhārata 13.114.8 (Critical edition)

The Mahābhārata is usually dated to the period between 400 BCE and 400 CE.

Tamil tradition

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

Do not do to others what you know has hurt yourself.

— Kural 316

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

— Kural 318

Furthermore, in verse 312, Valluvar says that it is the determination or code of the spotless (virtuous) not to do evil, even in return, to those who have cherished enmity and done them evil. According to him, the proper punishment to those who have done evil is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides (verse 314).

Ancient Greece

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

  • "Avoid doing what you would blame others for doing." – Thales (c. 624c. 546 BCE)
  • "What you do not want to happen to you, do not do it yourself either." – Sextus the Pythagorean. The oldest extant reference to Sextus is by Origen in the third century of the common era.
  • "Ideally, no one should touch my property or tamper with it, unless I have given him some sort of permission, and, if I am sensible I shall treat the property of others with the same respect." – Plato (c. 420c. 347 BCE)
  • "Do not do to others that which angers you when they do it to you." – Isocrates (436–338 BCE)
  • "It is impossible to live a pleasant life without living wisely and well and justly, and it is impossible to live wisely and well and justly without living pleasantly." – Epicurus (341–270 BC) where "justly" refers to "an agreement made in reciprocal association ... against the infliction or suffering of harm."

Ancient Persia

The Pahlavi Texts of Zoroastrianism (c. 300 BCE – 1000 CE) were an early source for the Golden Rule: "That nature alone is good which refrains from doing to another whatsoever 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

Ancient Rome

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 you would wish your superior to treat you."

Religious context

The golden rule, as described in numerous world religions

According to Simon Blackburn, the Golden Rule "can be found in some form in almost every ethical tradition". A multi-faith poster showing the Golden Rule in sacred writings from 13 faith traditions (designed by Paul McKenna of Scarboro Missions, 2000) has been on permanent display at the Headquarters of the United Nations since 4 January 2002. Creating the poster "took five years of research that included consultations with experts in each of the 13 faith groups." See also the section on Global Ethic.)

Abrahamic religions

Judaism

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 as yourself: I am the LORD.

— Leviticus 19:18

Rashi commented what constitutes revenge and grudge, using the example of two men. One man would not lend the other his ax, then the next day, the same man asks the other for his ax. If the second man should say, "“I will not lend it to you, just as you did not lend to me," it constitutes revenge; if "Here it is for you; I am not like you, who did not lend me," it constitutes a grudge. Rashi concludes his commentary by quoting Rabbi Akiva on love of neighbor: "This is a fundamental [all-inclusive] principle of the Torah."

Hillel the Elder (c. 110 BCE – 10 CE), used this verse as a most important message of the Torah for his teachings. Once, he was challenged by a gentile who asked to be converted under the condition that the Torah be explained to him while he stood on one foot. Hillel accepted him as a candidate for conversion to Judaism but, drawing on Leviticus 19:18, briefed the man:

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

Hillel recognized brotherly love as 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 image of God.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 Human Rights. And it is also taught, that Adam is last in order according to the evolutionary character of God's creation:

Why was only a single specimen of man created first? To teach us that he who destroys a single soul destroys a whole world and that he who saves a single soul saves a whole world; furthermore, so no race or class may claim a nobler ancestry, saying, '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 one type. And why was Adam created last of all beings? To teach him humility; for if he be overbearing, let him remember that the little fly preceded him in the order of creation.

The Jewish Publication Society's edition of Leviticus states:

Thou shalt not hate thy brother, in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him. 18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

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

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

The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God.

— Leviticus 19:34

Commentators interpret that this applies to foreigners (= Samaritans), proselytes (= 'strangers who reside with you').

On the verse, "Love 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."

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

Christianity

The Sermon on the Mount by Carl Bloch (1877) portrays Jesus teaching during the Sermon on the Mount

The "Golden Rule" was proclaimed by Jesus of Nazareth during his Sermon on the Mount and described by him as the second great commandment. The common English phrasing is "Do unto others as you would have them do unto you". A similar form of the phrase appeared in a Catholic catechism around 1567 (certainly in the reprint of 1583). Various applications of the Golden Rule are stated positively numerous times in the Old Testament: "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself." Or, in Leviticus 19:34: "But treat them just as you treat your own citizens. Love foreigners as you love yourselves, because you were foreigners one time in Egypt. I am the Lord your God.".

The Old 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 form of the golden rule:

"Do to no one what you yourself dislike."

— Tobit 4:15

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

— Sirach 31:15

Two passages in the New Testament quote Jesus of Nazareth espousing the positive form 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, do ye also to them likewise.

— Luke 6:31

A similar passage, a parallel to the Great Commandment, is Luke 10:25.

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 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 as yourself."

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

The passage in the book 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 as meaning that "your neighbor" is anyone in need.

Jesus' teaching goes beyond the negative formulation of not doing what one would not like done to themselves, to the positive formulation of actively doing good to another that, if the situations were reversed, one would desire that the other would do for them. This formulation, as indicated in the parable of the Good Samaritan, emphasizes the needs for positive action that brings benefit to another, not simply restraining oneself from negative activities that hurt another.

In one passage of the New Testament, Paul the Apostle refers to the golden rule, restating Jesus' second commandment:

For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

— Galatians 5:14

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", "You shall not covet", and whatever other command there may be, are summed up in this one command: "Love your neighbor as yourself."

Islam

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, as most essential and to be ensured by the ancient rite of blood vengeance." Homerin goes on to say:

Similar examples of the golden rule are found 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 second to only the Qur'an as a guide to correct belief and action.

From the hadith, the collected 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 it. Prophet said: "As you would have people do to you, do to them; and what you dislike to be done to you, don't do to them. Now let the stirrup go! [This maxim is enough for you; go and act in accordance with it!]"

— Kitab al-Kafi, Volume 2, Book 1, Chapter 66:10

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

— An-Nawawi's Forty Hadith 13 (p. 56)

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

— Sukhanan-i-Muhammad (Teheran, 1938)

That which you want for yourself, seek for mankind.

The most 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.

Ali ibn Abi Talib (4th 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, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others which you would like others to accept from you ... Do not say to others what you do not like to be said to you.

— Nahjul Balaghah, Letter 31

Hussein bin Ali bin Awn al-Hashemi (102nd Caliph in Sunni Islam), repeated the Golden rule in the context of the Armenian genocide, thus, in 1917, he states:

Winter is ahead of us. Refugees from the Armenian Jacobite Community will probably need warmth. Help them how you would help your brothers. Pray for these people who have been expelled from their homes and left homeless and devoid of livestock and all their property.

Baháʼí Faith

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 MAN! Deny not My servant should he ask anything from thee, for his face is My face; be then abashed before Me.

Blessed is he who preferreth his brother before himself.

— Bahá'u'lláh

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

— Bahá'u'lláh

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

— Bahá'u'lláh

Indian religions

Hinduism

One should never do that to another which one regards as injurious to one's own self. This, in brief, is the rule of dharma. Other behavior is due to selfish desires.

— Brihaspati, Mahabharata 13.113.8 (Critical edition)

By making dharma your main focus, treat others as you treat yourself

Also,

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

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

— Padmapuraana, shrushti 19/357–358

Buddhism

Buddha (Siddhartha Gautama, c. 623–543 BCE) made the negative formulation of the golden rule 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 so are they, just as they are so am I," he should neither kill nor cause others to kill.

— Sutta Nipata 705

One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter.

— Dhammapada 10. Violence

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

— Udanavarga 5:18

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

Jainism

The Golden Rule is paramount in the Jainist philosophy and can be seen in the doctrines of ahimsa and karma. As part of the prohibition of causing any living beings to suffer, Jainism forbids inflicting upon others what is harmful to oneself.

The following line 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 you?" If you say "yes it is", it would be a lie. If you say, "No, It is not" you will be expressing the truth. Just as sorrow or pain is not desirable to you, so it is to all which breathe, exist, live or have any essence of life. To you and all, it is undesirable, and painful, and repugnant.

A man should wander about treating all creatures as he himself would be treated.

— Sutrakritanga, 1.11.33

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

— Lord Mahavira, 24th Tirthankara

Sikhism

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

— Guru Arjan Dev Ji 259, Guru Granth Sahib

Chinese religions

Confucianism

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

Taoism

The sage has no interest of his own, but takes the interests of the people as 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 also faithful to the unfaithful: for Virtue is faithful.

— Tao Te Ching, Chapter 49

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

Mohism

If people regarded other people's states in the same way that they regard their own, who then would incite their own state to attack that of another? For one would do for others as one would do for oneself. If people regarded other people's cities in the same way that they regard their own, who then would incite their own city to attack that of another? For one would do for others as one 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 to attack that of another? 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 one 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

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

Iranian religions

Zoroastrianism

Do not do unto others whatever is injurious to yourself.

— Shayast-na-Shayast 13.29

New religious movements

Wicca

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 another, for violence and hatred give rise 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. Only through love shall ye have peace; yea and verily, only peace and love will cure the world, and subdue all evil."

— The Book of Ways, Devotional Wicca

Scientology

Try not to do things to others that you would not like them to do to you.
Try to treat others as you would want them to treat you.

Traditional African religions

Yoruba

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

— Yoruba Proverb

Odinani

Secular context

Global ethic

The "Declaration Toward a Global Ethic" from the Parliament of the World's Religions (1993) proclaimed the Golden Rule ("We must treat others as we wish others to treat us") as the common principle for many religions. The Initial Declaration was signed by 143 leaders from all of the world's major faiths, including Baháʼí Faith, Brahmanism, Brahma Kumaris, Buddhism, Christianity, Hinduism, Indigenous, Interfaith, Islam, Jainism, Judaism, Native American, Neo-Pagan, Sikhism, Taoism, Theosophist, Unitarian Universalist and Zoroastrian. In the folklore of several cultures the Golden Rule is depicted by the allegory of the long spoons.

Humanism

In the view of Greg M. 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". Various sources identify the Golden Rule as a humanist principle:

Trying to live according to the Golden Rule means trying to empathise with other people, including those who may be very different from us. Empathy is at the root of kindness, compassion, understanding and respect – qualities that we all appreciate being shown, whoever we are, whatever we think and wherever we come from. And although it isn't possible to know what it really feels like to be a different person or live in different circumstances and have different life experiences, it isn't difficult for most 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's corollary – "do not treat people in a way you would not wish to be treated yourself" – more pragmatic.

— Maria MacLachlan, Think Humanism

Do not do to others what you would not want them to do to you. [is] (…) the single greatest, simplest, and most important moral axiom humanity has ever invented, one which reappears in the writings of almost every culture and religion throughout history, the one we know as the Golden Rule. Moral directives do not need to be complex or obscure to be worthwhile, and in fact, it is precisely this rule's simplicity which makes it great. It 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 system. The idea behind it 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 be the recipient of that action. If you would not want to be in such a position, the other person probably would not either, and so you should not do it. It is the basic and fundamental human trait of empathy, the ability to vicariously experience 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"

Existentialism

When we say that man chooses for himself, we do mean that every one of us must choose himself; but by that we also mean that in choosing for himself he chooses for all men. For in effect, of all the actions a man may take in order to create himself as he wills to be, there is not one which is not creative, at the same time, of an image of man such as he believes he ought to be. To choose between this or that is at the same time to affirm the value of that which is chosen; for we are unable ever to choose the worse. What we choose is always the better; and nothing can be better for us unless it is better for all.

Classical Utilitarianism

John Stuart Mill in his book, Utilitarianism (originally published in 1861), wrote, "In the golden rule of Jesus of Nazareth, we read the complete spirit of the ethics of utility. 'To do as you would be done by,' and 'to love your neighbour as yourself,' constitute the ideal perfection of utilitarian morality."

Other contexts

Human rights

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

However, Leo Damrosch argued that the notion that the Golden Rule pertains to "rights" per se is a contemporary interpretation and has nothing to do 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 France, among others. His writings influenced Thomas Jefferson, who then incorporated Rousseau's reference to "inalienable rights" into the United States Declaration of Independence in 1776. Damrosch argued that to confuse the Golden Rule with human rights is to apply contemporary thinking to ancient concepts.

Science and economics

There 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.

The Golden Rule can also be 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 as "I" or "self". Sociologically, "love your neighbor as yourself" is applicable between individuals, between groups, and also between individuals and groups. In evolution, "reciprocal altruism" is seen as 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 immediate family. In economics, Richard Swift, referring to ideas from David Graeber, suggests that "without some kind of reciprocity society would no longer be able to exist."

Study of other primates provides evidence that the Golden Rule exists in other non-human species.

Criticism

Philosophers such as Immanuel Kant and Friedrich Nietzsche have objected to the rule on a variety of grounds. One is the epistemic question of determining how others want to be treated. The obvious way is to ask them, but they might give duplicitous answers if they find this strategically useful, and they might also fail to understand the details of the choice situation as you understand it. We might also be biased to perceiving harms and benefits to ourselves more than to others, which could lead to escalating conflict if we are suspicious of others. Hence Linus Pauling suggested that we introduce a bias towards others into the golden rule: "Do unto others 20 percent better than you would have them to unto you-to correct for subjective bias."

One religion that officially rejects the Golden Rule is the Neo-Nazi religion of the "Creativity Movement" founded by Ben Klassen. Followers of the religion believe that the Golden Rule doesn't make sense and is a "completely unworkable principle."

Differences in values or interests

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." This suggests that if your values are not shared with others, the way you want to be treated will not be the way they want to be treated. Hence, the Golden Rule of "do unto others" is "dangerous in the wrong hands", according to philosopher Iain King, because "some fanatics have no aversion to death: the Golden Rule might inspire them to kill others in suicide missions."

Walter Terence Stace, in The Concept of Morals (1937) argued that Shaw's remark

...seems to overlook the fact that "doing as you would be done by" includes taking into account your neighbour's tastes as 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 any needs or tastes in common.

Differences in situations

Immanuel Kant famously criticized the golden rule for not being sensitive to differences of situation, noting that a prisoner duly convicted of a crime could appeal to the golden rule while asking the judge to release him, pointing out that the judge would not want anyone else to send him to prison, so he should not do so to others. On the other hand, in a critique of the consistency of Kant's writings, several authors have noted the "similarity" between the Golden Rule and Kant's Categorical Imperative, introduced in Groundwork of the Metaphysic of Morals (See discussion at this link).

This was perhaps a well-known objection, as Leibniz actually responded to it long before Kant made it, suggesting that the judge should put himself in the place, not merely of the criminal, but of all affected persons and then judging each option (to inflict punishment, or release the criminal, etc.) by whether there was a “greater good in which this lesser evil was included.”

Other responses to criticisms

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

In his book on the golden rule, Jeffrey Wattles makes the similar observation that such objections typically arise while applying the golden rule in certain general ways (namely, ignoring differences in taste or situation, failing to compensate for subjective bias, etc.) 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 ways, the answer would typically be no, since others' ignoring of such factors will lead to behavior which we object to. It follows that we should not do so ourselves—according to the golden rule. In this way, the golden rule may be self-correcting. An article by Jouni Reinikainen develops this suggestion in greater detail.

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

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