From Wikipedia, the free encyclopedia
The
Golden Rule is the principle of treating others as one would wish to be treated. It is a
maxim that is found in many religions and
cultures.
The Golden Rule can be considered a
law of reciprocity in some
religions, although other religions treat it differently. The maxim may appear as either a positive or negative
injunction governing conduct.
- One should treat others as one would like others to treat oneself (positive or directive form).
- One should not treat others in ways that one would not like to be treated (negative or prohibitive form).
- What you wish upon others, you wish upon yourself (empathic or responsive form).
The idea dates at least to the early
Confucian times (551–479 BCE) according to
Rushworth Kidder, who identifies that this concept appears prominently in
Buddhism,
Christianity,
Hinduism,
Judaism,
Taoism,
Zoroastrianism, and "the rest of the world's major religions".
143 leaders encompassing the world's major faiths endorsed the Golden
Rule as part of the 1993 "Declaration Toward a Global Ethic", including
the Baha'i Faith, Brahmanism, Brahma Kumaris, Buddhism, Christianity,
Hinduism, Indigenous, Interfaith, Islam, Jainism, Judaism, Native
American, Neo-Pagan, Sikhism, Taoism, Theosophist, Unitarian
Universalist and Zoroastrian. According to
Greg M. Epstein,
" 'do unto others' ... is a concept that essentially no religion misses
entirely," but belief in God is not necessary to endorse it.
Simon Blackburn also states that the Golden Rule can be "found in some form in almost every ethical tradition".
The Golden Rule has been criticised for a number of reasons, to
include the possibility of differing preferences, situations where there
is a significant power disparity between actors (e.g., a judge and a
prisoner being judged), and the need to apply the Golden Rule along with
other ethical action guides.
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 BC): "Now this is the command: Do to the doer to make him do."
[10][11] This proverb embodies the
do ut des principle.
[12] A
Late Period
(c. 664–323 BC) papyrus contains an early negative affirmation of the
Golden Rule: "That which you hate to be done to you, do not do to
another."
[13]
Ancient India
Sanskrit tradition
In
Mahābhārata, the ancient epic of India, there is a discourse in which the wise minister Vidura advises the King Yuddhiśhṭhira
Listening to wise scriptures,
austerity, sacrifice, respectful faith, social welfare, forgiveness,
purity of intent, compassion, truth and self-control—are the ten wealth
of character (self). O king aim for these, may you be steadfast in these
qualities. These are the basis of prosperity and rightful living. These
are highest attainable things. All worlds are balanced on dharma, dharma encompasses ways to prosperity as well. O King, dharma is the best quality to have, wealth the medium and desire (kāma) the lowest. Hence, (keeping these in mind), by self-control and by making dharma (right conduct) your main focus, treat others as you treat yourself.
— Mahābhārata Shānti-Parva 167:9
Tamil tradition
In Chapter 32 in the
Part on Virtue of the
Tirukkuṛaḷ (c. 200 BC – c. 500 AD),
Tiruvalluvar
says: "Do not do to others what you know has hurt yourself" (K. 316.);
"Why does one hurt others knowing what it is to be hurt?" (K. 318). He
furthermore opined that it is the determination of the spotless
(virtuous) not to do evil, even in return, to those who have cherished
enmity and done them evil. (K. 312) The (proper) punishment to those who
have done evil (to you), 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 (K. 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. 624–546 BC)
- "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.
- "Do not do to others that which angers you when they do it to you." – Isocrates (436–338 BC)
Ancient Persia
The
Pahlavi Texts of
Zoroastrianism
(c. 300 BC–1000 AD) 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 BC–65 AD), a practitioner of
Stoicism
(c. 300 BC–200 AD) expressed the Golden Rule in his essay regarding the
treatment of slaves: "Treat your inferior as you would wish your
superior to treat you."
Religious context
According to
Simon Blackburn, the Golden Rule "can be found in some form in almost every ethical tradition".
Abrahamic religions
Judaism
A rule of altruistic reciprocity was first 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.
Hillel the Elder (c. 110 BC – 10 AD), 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 and 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 (
Sifra, Ḳedoshim, iv.; Yer. Ned. ix. 41c;
Genesis Rabba 24). 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 eras, 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.
Commentators summed up foreigners (= Samaritans), proselytes (=
'strangers who resides with you') (Rabbi Akiva, bQuid 75b) or Jews
(Rabbi Gamaliel, yKet 3, 1; 27a) to the scope of the meaning.
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 "Golden Rule" was given by
Jesus of Nazareth (
Matthew 7:12 NCV, see also
Luke 6:31).
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).
The Golden Rule is stated positively numerous times in the Hebrew Pentateuch as well as the Prophets and Writings.
Leviticus 19:18
("Forget about the wrong things people do to you, and do not try to get
even. Love your neighbor as you love yourself."; see also
Great Commandment) and
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:
Matthew 7:12
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.
Luke 6:31
Do to others what you would want them to do to you.
A similar passage, a parallel to the
Great Commandment, is
Luke 10:25-28
25And one day an
authority on the law stood up to put Jesus to the test. "Teacher," he
asked, "what must I do to receive eternal life?"
26What is written in the Law?" Jesus replied. "How do you understand it?"
27He answered, " ‘Love the Lord your God with all your heart
and with all your soul. Love him with all your strength and with all
your mind.’(Deuteronomy 6:5) And, ‘Love your neighbor as you love
yourself.’ "
28"You have answered correctly," Jesus replied. "Do that, 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, indicating that "your neighbor" is anyone in need. This extends to all, including those who are generally considered hostile.
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. Taken as a rule of judgment, both formulations of the golden
rule, the negative and positive, are equally applicable.
In one passage of the
New Testament,
Paul the Apostle refers to the golden rule:
Galatians 5:14
14For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
Islam
The Arabian peninsula was known to not practice the golden rule prior
to the advent of Islam. "Pre-Islamic Arabs regarded the survival of
the tribe, as most essential and to be ensured by the ancient rite of
blood vengeance"
However, this all changed when Muhammad came on the scene:
Fakir al-Din al-Razi and several
other Qur'anic commentators have pointed out that Qur'an 83:1-6 is an
implicit statement of the Golden Rule, which is explicitly stated in the
tradition, "Pay, Oh Children of Adam, as you would love to be paid, and
be just as you would love to have justice!"
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!]"
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.
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.
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.
Buddhism
Buddha (Siddhartha Gautama, c. 623–543 BC)
made this principle one of the cornerstones of his ethics in the 6th
century BC. 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.
One who, while himself seeking
happiness, oppresses with violence other beings who also desire
happiness, will 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 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 quotation 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
Saman Suttam of
Jinendra Varni gives further insight into this precept:-
Just as pain is not agreeable to
you, it is so with others. Knowing this principle of equality treat
other with respect and compassion.
— Suman Suttam, verse 150
Killing a living being is killing
one's own self; showing compassion to a living being is showing
compassion to oneself. He who desires his own good, should avoid causing
any harm to a living being.
— Suman Suttam, verse 151
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
East Asian religions
Confucianism
-
- 己所不欲,勿施於人。
"What you do not wish for yourself, do not do to others."
-
- 子貢問曰:"有一言而可以終身行之者乎"?子曰:"其恕乎!己所不欲、勿施於人。"
Zi gong (a disciple of Confucius) asked: "Is there any one word that could guide a person throughout life?"
The Master replied: "How about 'shu' [reciprocity]: never impose on others what you would not choose for yourself?"
-
-
-
-
- --Confucius, Analects XV.24, tr. David Hinton (another translation is in the online Chinese Text Project)
The same idea is also presented in V.12 and VI.30 of the
Analects (c. 500 BC), 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, but there is slim possibility for a Confucian
missionary outlook, such as one can justify with the Christian Golden
Rule.
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.
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 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
Bahá'í Faith
The
writings of the Bahá'í Faith encourages 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
Wicca
Here 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."
Scientology
The Way to Happiness
expresses the Golden Rule both in its negative/prohibitive form and in
its positive form. The negative/prohibitive form is expressed in Precept
19 as:
19. Try not to do things to others that you would not like them to do to you.
— The Way to Happiness, Precept 19
The positive form is expressed in Precept 20 as:
20. Try to treat others as you would want them to treat you.
— The Way to Happiness, Precept 20
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
Egbe bere, ugo bere. (Let the eagle perch, let the hawk perch.)
— Igbo Proverb
Nke si ibe ya ebene gosi ya ebe o ga-ebe. (Whoever says the other shall not perch, may they show the other where to perch.)
— Igbo Proverb
Secular context
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 Baha'i 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.
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."
Criticism
Philosophers, such as
Immanuel Kant and
Friedrich Nietzsche,
have objected to the rule on a variety of grounds. The most serious
among these is its application. How does one know how others want to be
treated? The obvious way is to ask them, but this cannot be done if one
assumes they have not reached a particular and relevant understanding.
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 be different."
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,"
[78] 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."
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. Kant's
Categorical Imperative, introduced in
Groundwork of the Metaphysic of Morals, is often
confused with the Golden Rule.
Cannot be a sole guide to action
In his book
How to Make Good Decisions and Be Right All the Time, philosopher
Iain King
has argued that "(although) the idea of mirroring your treatment of
others with their treatment of you is very widespread indeed… most
ancient wisdoms express this negatively – advice on what you should not
do, rather than what you should."
He argues this creates a bias in favour of inertia which allows bad
actions and states of affairs to persist. The positive formulation,
meanwhile, can be "incendiary",
since it "can lead to cycles of tit-for-tat reciprocity," unless it is
accompanied by a corrective mechanism, such as a concept of forgiveness.
Therefore, he concludes that there can be no viable formulation of the
Golden Rule, unless it is heavily qualified by other maxims.
Responses to criticisms
Walter Terence Stace, in
The Concept of Morals (1937), wrote:
Mr. Bernard Shaw's remark "Do not
do unto others as you would that they should do unto you. Their tastes
may be different" is no doubt a smart saying. But it seems to overlook
the fact that "doing as you would be done by" includes taking into
account your neighbor'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.
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, 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 ways, the answer would typically
be no, since it is quite predictable that others' ignoring of such
factors will lead to behavior which we object to. It follows that we
should not do so ourselves—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.
Popular references
Charles Kingsley's
The Water Babies (1863) includes a character named Mrs Do-As-You-Would-Be-Done-By (and another, Mrs Be-Done-By-As-You-Did).