황금률
황금률(黃金律)은 수많은 종교와 도덕, 철학에서 볼 수 있는 원칙의 하나로, '다른 사람이 해 주었으면 하는 행위를 하라'는 윤리 원칙이다. 영어로는 골든룰(Golden Rule)이라고 한다.
기독교에서는 예수가 산상수훈 가운데 보인 기독교의 기본 윤리관으로 나타난다.
또, 레위기 19장 18절에 따르면 "네 이웃 사랑하기를 네 자신과 같이 사랑하라"라는 표현이 있다. '이웃을 사랑하는 일'은 일반적으로 기독교 윤리의 핵심이며, 근본적인 특징으로 되어 있다. 예수는 하느님의 최대 요구(계명)로서 '신에 대한 사랑'과 함께 '인인애'를 역설하고 있으며, 바울 또한 아무리 많은 율법이 있다 해도 "결국 자기를 사랑하듯이 이웃을 사랑하라는 말씀에 귀일한다"고 말한다. 그러나 이 성서가 말하는 인인애는 인류애나 인류평등사상과는 다른 기반 위에 서 있는 것으로 알려져 있다. 즉, 성서적인 인인애는 하느님의 말씀과 사랑으로 싸여 있고, 지탱되고 있는 질서 속에서만 일어날 수 있는 것이라고 할 수 있다.
하느님의 사랑, 즉 인간이 신에게 사랑을 받는 것은 인간이 착하다든가 혹은 인간의 공적(功績) 때문이 아니라 자기중심적인 존재(죄인)로서 신을 배반한 자임에도 불구하고 신은 인간을 사랑하는 것이라고 성서는 역설하고 있다. '이웃 사람'이란 이와같이 신의 사랑을 자기에게 가져다 주는 자를 말하며, 따라서 '이웃을 자기처럼 사랑한다'는 것은 그 자체로는 '무(無)'와도 같은 자신이 신에게서 사랑을 받는 것과 마찬가지로 남을 사랑하는 것을 의미한다. 다시 말하면 서로 상대에 대해서 이러한 사랑의 행위를 교환하는 이웃이 되라는 것이며, 인간의 진지한 인격적 공존(共存) 원리를 나타낸 것이라고 할 수 있다.
黄金律（おうごんりつ、英: Golden Rule）は、多くの宗教、道徳や哲学で見出される「他人から自分にしてもらいたいと思うような行為を人に対してせよ」という内容の倫理学的言明である。通例、イエス・キリストの山上の垂訓の一節「何事でも人々からしてほしいと望むことは、人々にもそのとおりにせよ」[1]をさす。黄金律という言葉は実際には聖書に載っていない。[2]
また、黄金律の派生として、白銀律（Silver Rule。「自分がされたくないことを人にしてはいけない」）や白金律（Platinum Rule。「人があなたからしてもらいたいと思っていることを人にしなさい」。気配り、気遣い）といったものがある[3]。黄金律以外の派生系の方は、マゾヒストや自爆犯、人による感覚の違いなどを想定して、黄金律が行き詰まる場合の先手を打って考えられたものである[3]。
- イエス・キリスト
人にしてもらいたいと思うことは何でも、あなたがたも人にしなさい
（『マタイによる福音書』7章12節,『ルカによる福音書』6章31節）- 孔子
己の欲せざるところ、他に施すことなかれ
（『論語』巻第八衛霊公第十五 二十四）- ユダヤ教
あなたにとって好ましくないことをあなたの隣人に対してするな。
（ダビデの末裔を称したファリサイ派のラビ、ヒルレルの言葉）、自分が嫌なことは、ほかのだれにもしてはならない
（『トビト記』4章15節）- ヒンドゥー教
人が他人からしてもらいたくないと思ういかなることも他人にしてはいけない
（『マハーバーラタ』5:15:17）- イスラム教
自分が人から危害を受けたくなければ、誰にも危害を加えないことである。
(ムハンマドの遺言)- 文学者
- 戯曲家のジョージ・バーナード・ショーは
黄金律というのはないというのが黄金律だ
"the golden rule is that there are no golden rules".といい、別の人にしてもらいたいと思うことは人にしてはならない。人の好みというのは同じではないからである
"Do not do unto others as you would that they should do unto you. Their tastes may not be the same" (Maxims for Revolutionists; 1903). という言葉を残している。
公平感と黄金律が神経的基盤を持つことを示唆する研究がある[要出典]。また互恵的利他主義とゲーム理論は黄金律がどのようにして進化しうるかを説明する。
===
Golden Rule
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.[1]
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)[1]
- 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)
The term "Golden Rule", or "Golden law", began to be used widely in the early 17th century in Britain by Anglican theologians and preachers;[2] the earliest known usage is that of Anglicans Charles Gibbon and Thomas Jackson in 1604.[3]
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."[4][5] This proverb embodies the do ut des principle.[6] 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."[7]
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:
The Mahābhārata is usually dated to the period between 400 BCE and 400 CE.[8][9]
In Chapter 32 in the Book of Virtue of the Tirukkuṛaḷ (c. 1st century BCE to 5th century CE), Valluvar says:
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).[11]
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[12] (c. 624 – c. 546 BCE)
- "What you do not want to happen to you, do not do it yourself either." – Sextus the Pythagorean.[13] The oldest extant reference to Sextus is by Origen in the third century of the common era.[14]
- "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[15] (c. 420 – c. 347 BCE)
- "Do not do to others that which angers you when they do it to you." – Isocrates[16] (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."[17]
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[18]
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."[19]
According to Simon Blackburn, the Golden Rule "can be found in some form in almost every ethical tradition".[20] 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.[21] Creating the poster "took five years of research that included consultations with experts in each of the 13 faith groups."[21] (See also the section on Global Ethic.)
A rule of reciprocal altruism was stated positively in a well-known Torah verse (Hebrew: ואהבת לרעך כמוך):
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."[23]
Hillel the Elder (c. 110 BCE – 10 CE),[24] 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:
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.[26][27] 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.[28][29] And it is also taught, that Adam is last in order according to the evolutionary character of God's creation:[27]
The Jewish Publication Society's edition of Leviticus states:
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.[31]
At the turn of the era, the Jewish rabbis were discussing the scope of the meaning of Leviticus 19:18 and 19:34 extensively:
Commentators interpret that this applies to foreigners (= Samaritans), proselytes (= 'strangers who reside with you')[33] and Jews.[34]
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."[35]
In 1935, Rabbi Eliezer Berkovits explained in his work "What is the Talmud?" that Leviticus 19:34 disallowed xenophobia by Jews.[36]
Israel's postal service quoted from the previous Leviticus verse when it commemorated the Universal Declaration of Human Rights on a 1958 postage stamp.[37]
The "Golden Rule" was proclaimed by Jesus of Nazareth[38] 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).[39] 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."[40] 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.".[41]
Two passages in the New Testament quote Jesus of Nazareth espousing the positive form of the Golden rule:
A similar passage, a parallel to the Great Commandment, is Luke 10:25.[43]
— Luke 10:25, World English Version
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.[44]
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.[45]
In one passage of the New Testament, Paul the Apostle refers to the golden rule, restating Jesus' second commandment:
St. Paul also comments on the golden rule in the book of Romans:
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:
As prolific commentators on the Bible, multiple Church Fathers, including the Apostolic Fathers, wrote on the Golden Rule found in both Old and New Testaments.[48] The early Christian treatise the Didache included the Golden Rule in saying "in everything, do not do to another what you would not want done to you."[49]
Clement of Alexandria, commenting on the Golden Rule in Luke 6:31, calls the concept "all embracing" for how one acts in life.[50] Clement further pointed to the phrasing in the book of Tobit as part of the ethics between husbands and wives. Tertullian stated that the rule taught "love, respect, consolation, protection, and benefits."[51]
While many Church Fathers framed the Golden Rule as part of Jewish and Christian Ethics, Theophilus of Antioch stated that it had universal application for all of humanity.[52] Origen connected the Golden Rule with the law written on the hearts of Gentiles mentioned by Paul in his letter to the Romans, and had universal application to Christian and non-Christian alike.[53]
Basil of Caesarea commented that the negative form of the Golden Rule was for avoiding evil while the positive form was for doing good.[54]
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."[55] Homerin goes on to say:
From the hadith, the collected oral and written accounts of Muhammad and his teachings during his lifetime:
Ali ibn Abi Talib (4th Caliph in Sunni Islam, and first Imam in Shia Islam) says:
Muslim scholar Al-Qurtubi looked at the Golden Rule of loving your neighbor and treating them as you wish to be treated as having universal application to believers and unbelievers alike.[61] Relying upon a Hadith, exegist Ibn Kathir listed those "who judge people the way they judge themselves" as people who will be among the first to be Resurrected.[62]
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:[63]
The writings of the Baháʼí Faith encourage everyone to treat others as they would treat themselves and even prefer others over oneself:
Also,
Buddha (Siddhartha Gautama, c. 623–543 BCE)[74][75] 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.
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:
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？」 | Zi Gong [a disciple of Confucius] asked: "Is there any one word that could guide a person throughout life?" |
| —Confucius, Analects XV.24 | —tr. David Hinton (another translation is in the online Chinese Text Project)[78] |
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.
In relation to the Golden Rule, Confucian philosopher Mencius said "If one acts with a vigorous effort at the law of reciprocity, when he seeks for the realization of perfect virtue, nothing can be closer than his approximation to it."[79]
Mozi regarded the golden rule as a corollary to the cardinal virtue of impartiality, and encouraged egalitarianism and selflessness in relationships.
Egbe bere, ugo bere. | Let the eagle perch, let the hawk perch. |
| —Igbo proverb[citation needed] |
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[citation needed] |
The "Declaration Toward a Global Ethic"[82] from the Parliament of the World's Religions[83][84] (1993) proclaimed the Golden Rule ("We must treat others as we wish others to treat us") as the common principle for many religions.[85] 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.[85][86] In the folklore of several cultures the Golden Rule is depicted by the allegory of the long spoons.
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".[87] Various sources identify the Golden Rule as a humanist principle:[88][89]
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."[93]
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.[94]
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.[95]
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.[96]
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".[97] 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.[98] 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."[99]
Study of other primates provides evidence that the Golden Rule exists in other non-human species.[100]
Philosophers such as Immanuel Kant[101] and Friedrich Nietzsche[102] 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."[103]
One religion that officially rejects the Golden Rule is the Neo-Nazi religion of the "Creativity Movement" founded by Ben Klassen.[104] Followers of the religion believe that the Golden Rule doesn't make sense and is a "completely unworkable principle."[105]
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."[106] 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",[107] 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."[108]
Walter Terence Stace, in The Concept of Morals (1937) argued that Shaw's remark
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.[101] On the other hand, in a critique of the consistency of Kant's writings, several authors have noted the "similarity"[110] 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.”[111]
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.[112] 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.[113] An article by Jouni Reinikainen develops this suggestion in greater detail.[114]
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.[115]
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).[116]
- Empathy
- Eye for an eye
- General welfare clause
- Kali's morality - a literary example of character not using the Golden Rule
- Norm of reciprocity, social norm of in-kind responses to the behavior of others
- Reciprocity (cultural anthropology), way of defining people's informal exchange of goods and labour
- Reciprocity (evolution), mechanisms for the evolution of cooperation
- Reciprocity (international relations), principle that favours, benefits, or penalties that are granted by one state to the citizens or legal entities of another, should be returned in kind
- Reciprocity (social and political philosophy), concept of reciprocity as in-kind positive or negative responses for the actions of others; relation to justice; related ideas such as gratitude, mutuality, and the Golden Rule
- Reciprocity (social psychology), in-kind positive or negative responses of individuals towards the actions of others
- Serial reciprocity, where the benefactor of a gift or service will in turn provide benefits to a third party
- Ubuntu (philosophy), an ethical philosophy originating from Southern Africa, which has been summarised as 'A person is a person through other people'
- ^ a b Antony Flew, ed. (1979). "golden rule". A Dictionary of Philosophy. London: Pan Books in association with The MacMillan Press. p. 134. ISBN 978-0-330-48730-6.
- ^ Thomas Jackson: First Sermon upon Matthew 7,12 (1615; Werke Band 3, S. 612); Benjamin Camfield: The Comprehensive Rule of Righteousness (1671); George Boraston: The Royal Law, or the Golden Rule of Justice and Charity (1683); John Goodman: The Golden Rule, or, the Royal Law of Equity explained (1688; Titelseite als Faksimile at Google Books); dazu Olivier du Roy: The Golden Rule as the Law of Nature. In: Jacob Neusner, Bruce Chilton (Hrsg.): The Golden Rule – The Ethics of Reprocity in World Religions. London/New York 2008, S. 94.
- ^ Gensler, Harry J. (2013). Ethics and the Golden Rule. Routledge. p. 84. ISBN 978-0-415-80686-2.
- ^ Eloquent Peasant PDF Archived 25 September 2015 at the Wayback Machine "Now this is the command: do to the doer to make him do"
- ^ "The Culture of Ancient Egypt", John Albert Wilson, p. 121, University of Chicago Press, 1956, ISBN 0-226-90152-1 "Now this is the command: Do to the doer to cause that he do"
- ^ Eloquent Peasant PDF Archived 25 September 2015 at the Wayback Machine "The peasant quotes a proverb that embodies the do ut des principle"
- ^ "A Late Period Hieratic Wisdom Text: P. Brooklyn 47.218.135" Archived 5 October 2013 at the Wayback Machine, Richard Jasnow, p. 95, University of Chicago Press, 1992, ISBN 978-0-918986-85-6.
- ^ Cush, D., Robinson, C., York, M. (eds.) (2008) "Mahābhārata" in Encyclopedia of Hinduism Archived 17 January 2023 at the Wayback Machine. Abingdon: Routledge, p 469
- ^ van Buitenen, J.A.B. (1973) The Mahābhārata, Book 1: The Book of the Beginning Archived 30 July 2023 at the Wayback Machine. Chicago, IL: Chicago University Press, p xxv
- ^ a b Sundaram, P. S. (1990). Tiruvalluvar Kural. Gurgaon: Penguin. p. 50. ISBN 978-0-14-400009-8.
- ^ Aiyar, V. V. S. (2007). The Kural or the Maxims of Tiruvalluvar (1 ed.). Chennai: Pavai. pp. 141–142. ISBN 978-81-7735-262-7.
- ^ Diogenes Laërtius, "The Lives and Opinions of Eminent Philosophers", I:36
- ^ "The Sentences of Sextus -- The Nag Hammadi Library". www.gnosis.org. Archived from the original on 11 October 2013. Retrieved 16 March 2010.
- ^ The Sentences of Sextus Article
- ^ Plato, Laws, Book XI (Complete Works of Plato, 1997 edited Cooper ISBN 978-0-87220-349-5)
- ^ Isocrates, Nicocles or the Cyprians, Isoc 3.61 Archived 25 February 2021 at the Wayback Machine (original text in Greek); cf. Isoc. 1.14 Archived 25 February 2021 at the Wayback Machine, Isoc. 2.24, 38 Archived 25 February 2021 at the Wayback Machine, Isoc. 4.81 Archived 25 February 2021 at the Wayback Machine.
- ^ "Principal Doctrines 5 and 33" Archived 29 June 2011 at the Wayback Machine, Principal Doctrines by Epicurus, Translated by Robert Drew Hicks, The Internet Classics Archive, MIT.
- ^ Thomas Firminger Thiselton-Dyer (2008). Pahlavi Texts of Zoroastrianism, Part 2 of 5: The Dadistan-i Dinik and the Epistles of Manuskihar. Forgotten Books. ISBN 978-1-60620-199-2.
- ^ Lucius Annaeus Seneca (1968). The Stoic Philosophy of Seneca: Essays and Letters of Seneca. Norton. ISBN 978-0-393-00459-5.
- ^ Blackburn, Simon (2001). Ethics: A Very Short Introduction. Oxford: Oxford University Press. p. 101. ISBN 978-0-19-280442-6.
- ^ a b Mezei, Leslie (May 2002). "The Golden Rule Poster - A History: Multi-faith Sacred Writings and Symbols from 13 Traditions". Spiritan Missionary News / Scarboro Missions. Archived from the original on 11 June 2023. Retrieved 21 February 2022.
- ^ Bible, Leviticus 19:18
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- ^ Jewish Encyclopedia: Hillel Archived 17 October 2011 at the Wayback Machine: "His activity of forty years is perhaps historical; and since it began, according to a trustworthy tradition (Shab. 15a), one hundred years before the destruction of Jerusalem, it must have covered the period 30 BCE–10 CE"
- ^ Shabbath folio:31a
- ^ (Sifra, Ḳedoshim, iv.; Yer. Ned. ix. 41c; Genesis Rabba 24
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- ^ Plaut, The Torah – A Modern Commentary; Union of American Hebrew Congregations, New York 1981; p. 892.
- ^ Bible, Leviticus 19:34
- ^ Rabbi Akiva, bQuid 75b
- ^ Rabbi Gamaliel, yKet 3, 1; 27a
- ^ Kedoshim 19:18, Toras Kohanim, ibid. See also Talmud Yerushalmi, Nedarim 9:4; Bereishis Rabbah 24:7.
- ^ Eliezer Berkovits; "What is the Talmud" 1935, VIII What is not written in the Talmud? Jew and Gentile, 4 Xenophobia?, 3
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- ^ Matthew 7:12; see also Luke 6:31
- ^ Vaux, Laurence (1885) [1583]. "What is the sum of the ten Commandments?". A Catechisme, or, Christian Doctrine. Manchester, England: The Chetham Society. p. 48. Archived from the original on 31 January 2009.
The sum of the ten Commandments does consist in the love towards god [sic], and our neighbor (Ephe. 4., Matt. 7). In the first Table be three Commandments: which take away and forbid sin and vice against the worshipping of God. They forbid idolatry, apostasy, heresy, superstition, perjury, blasphemy, and move us to the pure and true worshipping of God in heart, word and deed. In the Second table be seven Commandments, which command us to give reverence and honor to every man in his degree, to profit all, and hurt none: to do unto others, as we would be done to ourselves.
- ^ Leviticus 19:18
- ^ Leviticus 19:34
- ^ Luke 6:31
- ^ Luke 10:25-28
- ^ "John Wesley's Explanatory Notes on Luke 10". Christnotes.org. Archived from the original on 27 May 2011. Retrieved 12 September 2013.
- ^ Moore: Judaism in the First Centuries of the Christian Era; Cambridge, Harvard University Press, 1927–1930; Vol. 2, p. 87, Vol. 3, p. 180. [dead link]
- ^ Galatians 5:14
- ^ Romans 13:8–9
- ^ THE PROBLEM OF THE NEGATIVE VERSION OF THE GOLDEN RULE IN EARLY CHRISTIAN ETHICS - Johannes Aakjær Steenbuch PhD - 2019
- ^ Didache 1.2, in: Bart D. Ehrman, The Apostolic Fathers: Volume I. I Clement. II Clement. Ignatius. Polycarp. Didache. Barnabas, Cambridge: Harvard University Press, 2003
- ^ Clement of Alexandria, Paedagogus 3.12.88.1
- ^ Tertullian, Adversus Marcionem 4.16
- ^ Theophilus, Ad Autolycum 2.34
- ^ Origen, Commentaria in Epistolam B. Pauli ad Romanos 2.9.9
- ^ Basil of Caesarea, In Hexaemeron 9.3
- ^ Th. Emil Homerin (2008). Neusner, Jacob (ed.). The Golden Rule: The Ethics of Reciprocity in World Religions. Bloomsbury Publishing. p. 99. ISBN 978-1-4411-9012-3.
- ^ Th. Emil Homerin (2008). Neusner, Jacob (ed.). The Golden Rule: The Ethics of Reciprocity in World Religions. Bloomsbury Publishing. p. p. 102. ISBN 978-1-4411-9012-3.
- ^ Kitab al-Kafi. Archived from the original on 25 November 2023. Retrieved 25 November 2023.
- ^ Wattles (191), Rost (100)
- ^ a b c "Sukhanan-i-Muhammad" [Conversations of Muhammad], Wattles (192); Rost (100); Donaldson Dwight M. (1963). Studies in Muslim Ethics, p. 82. London: S.P.C.K.
- ^ Muḥammad ibn al-Ḥusayn Sharīf al-Raḍī and ʻAlī ibn Abī Ṭālib (eds.), Nahj Al-balāghah: Selection from Sermons, Letters and Sayings of Amir Al-Muʼminin, Volume 2. Translated by Syed Ali Raza. Ansariyan Publications ISBN 978-9644383816 p. 350
- ^ Muḥammad ibn Aḥmad Qurṭubī, Jamiʻ li-Aḥkām al-Qurʼan (al-Qāhirah: Dār al-Kutūb alMiṣrīyah, 1964), 5:184
- ^ Ismā’īl ibn ’Umar ibn Kathīr, Tafsīr al-Qurān al-‘Aẓīm (Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1998), 8:6
- ^ Avetisyan, Vigen (3 April 2019). "The Unique Document of the Emir of Mecca from 1917: "Help the Armenians How You Would Help Your Brothers"". Art-A-Tsolum. Archived from the original on 17 December 2023. Retrieved 18 December 2023.
- ^ "Baháʼí Reference Library – The Hidden Words of Bahá'u'lláh, p. 11". Reference.bahai.org. 31 December 2010. Archived from the original on 15 October 2012. Retrieved 12 September 2013.
- ^ "The Golden Rule Baháʼí Faith". Replay.waybackmachine.org. 11 April 2009. Archived from the original on 11 April 2009. Retrieved 12 September 2013.
- ^ Tablets of Bahá'u'lláh, p. 71
- ^ "The Hidden Words of Bahá'u'lláh – Part II". Info.bahai.org. Archived from the original on 13 September 2013. Retrieved 12 September 2013.
- ^ Epistle to the Son of the Wolf, p. 30
- ^ Words of Wisdom See: The Golden Rule
- ^ Bahá'u'lláh, Gleanings, LXVI:8
- ^ Hidden Words of Bahá'u'lláh, p. 10
- ^ "Mahabharata Book 13". Mahabharataonline.com. 13 November 2006. Archived from the original on 3 January 2013. Retrieved 12 September 2013.
- ^ tasmād dharma-pradhānéna bhavitavyam yatātmanā | tathā cha sarva-bhūtéṣhu vartitavyam yathātmani ||
तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना। तथा च सर्वभूतेषु वर्तितव्यं यथात्मनि॥|title = Mahābhārata Shānti-Parva 167:9) - ^ Singleton, Esther. "Gautama Buddha (B.C. 623-543)" by T.W. Rhys-Davids, The World's Great Events, B.C. 4004–A.D. 70 (1908). pp. 124–135.
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- ^ Detachment and Compassion in Early Buddhism Archived 21 December 2007 at the Wayback Machine by Elizabeth J. Harris (enabling.org)
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- ^ Plaks, A. H. (2015). Shining Ideal and Uncertain Reality: Commentaries on the “Golden Rule” in Confucianism and Other Traditions. Journal of Chinese Humanities, 1(2), 231-240. https://brill.com/view/journals/joch/1/2/article-p231_2.xml
- ^ Ivanhoe and Van Norden translation, 68–69
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- ^ a b Towards a Global Ethic Archived 16 April 2021 at the Wayback Machine (An Initial Declaration) ReligiousTolerance.org. – Under the subtitle, "We Declare," see third paragraph. The first line reads, "We must treat others as we wish others to treat us."
- ^ "Parliament of the World's Religions – Towards a Global Ethic" (PDF). Archived from the original (PDF) on 11 April 2013. Retrieved 12 September 2013.
- ^ Esptein, Greg M. (2010). Good Without God: What a Billion Nonreligious People Do Believe. New York: HarperCollins. p. 115. ISBN 978-0-06-167011-4. Italics in original.
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- ^ Mill, John Stuart (1979) [1861]. "Chapter 2 - What Utilitarianism Is". In Sher, George (ed.). Utilitarianism. Indianapolis - Cambridge: Hackett Publishing Company. p. 16. ISBN 0-915144-41-7.
- ^ Defined another way, it "refers to the balance in an interactive system such that each party has both rights and duties, and the subordinate norm of complementarity states that one's rights are the other's obligation."Bornstein, Marc H. (2002). Handbook of Parenting. Lawrence Erlbaum Associates. p. 5. ISBN 978-0-8058-3782-7. See also: Paden, William E. (2003). Interpreting the Sacred: Ways of Viewing Religion. Beacon Press. pp. 131–132. ISBN 978-0-8070-7705-4.
- ^ Damrosch, Leo (2008). Jean Jacques Russeau: Restless Genius. Houghton Mifflin Company. ISBN 978-0-618-44696-4.
- ^ Pfaff, Donald W., "The Neuroscience of Fair Play: Why We (Usually) Follow the Golden Rule", Dana Press, The Dana Foundation, New York, 2007. ISBN 978-1-932594-27-0
- ^ Wattles, Jeffrey (1996). The Golden Rule. Oxford University Press.
- ^ Vogel, Gretchen. "The Evolution of the Golden Rule". Science. 303 (Feb 2004).
- ^ Swift, Richard (July 2015). "Pathways & possibilities". New Internationalist. 484 (July/August 2015).
- ^ Smith, Kerri (June 2005). "Is it a chimp-help-chimp world?". Nature. 484 (Online publication). Archived from the original on 9 November 2020. Retrieved 19 October 2020.
- ^ a b Kant, Immanuel Groundwork of the Metaphysics of Morals, footnote 12. Cambridge University Press (28 April 1998). ISBN 978-0-521-62695-8
- ^ "Only a Game: The Golden Rule". Onlyagame.typepad.com. 24 May 2007. Archived from the original on 4 October 2013. Retrieved 12 September 2013.
- ^ Pauling, Linus (1960). Fallout: Today's Seven-Year Plague. New York: Mainstream Publishers.
- ^ "The Creativity Movement | Southern Poverty Law Center". Archived from the original on 29 July 2017. Retrieved 20 March 2021.
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- ^ Shaw, George Bernard (1903). Man and Superman. Archibald Constable & Co. p. 227. Retrieved 23 February 2018.
- ^ Source: p. 76 of How to Make Good Decisions and Be Right All the Time, Iain King, 2008, Continuum, ISBN 978-1-84706-347-2.
- ^ Source: p. 76 of How to Make Good Decisions and Be Right All the Time, Iain King, 2008, Continuum, ISBN 978-1-84706-347-2.
- ^ Stace, Walter T. (1937). The Concept of Morals. New York: The MacMillan Company; (reprinted 1975 by permission of Macmillan Publishing Co. Inc.); (also reprinted by Peter Smith Publisher Inc, January 1990). p. 136. ISBN 978-0-8446-2990-2.
- ^ Alston, William P.; Brandt, Richard B., eds. (1978). The Problems of Philosophy. Boston, London, Sydney, Toronto: Allyn and Bacon. p. 139. ISBN 978-0205061105.
- ^ Leibniz, Gottfried Wilhelm. (1989) [1702]. "Reflections on the Common Concept of Justice". In Leroy E. Loemker. (ed.). Philosophical Papers and Letters. Boston: Kluwer. p. 568.
- ^ M. G. Singer, The Ideal of a Rational Morality, p. 270
- ^ Wattles, p. 6
- ^ Jouni Reinikainen, "The Golden Rule and the Requirement of Universalizability." Journal of Value Inquiry. 39(2): 155–168, 2005.
- ^ Karl Popper, The Open Society and Its Enemies, Vol. 2 (1966 [1945]), p. 386. Dubbed "the platinum rule" in business books such as Charles J. Jacobus, Thomas E. Gillett, Georgia Real Estate: An Introduction to the Profession, Cengage Learning, 2007, p. 409 and Jeremy Comfort, Peter Franklin, The Mindful International Manager: How to Work Effectively Across Cultures, Kogan Page, p. 65.
- ^ "Mary Wakefield: What 'The Water Babies' can teach us about personal". The Independent. 22 October 2011. Archived from the original on 1 March 2017. Retrieved 28 February 2017.
Quotations related to Golden Rule at Wikiquote
Learning materials related to Living the Golden Rule at Wikiversity- The Golden Rule Movie A teaching resource.
- Golden Rule Day Archived 22 October 2022 at the Wayback Machine An annual global event every April 5.
- Golden Rule Project - learning tools, etc. (based in Salt Lake City, Utah, US)
- Monmouth Center for World Religions and Ethical Thought. The Golden Rule
- Puka, Bill. "The Golden Rule". Internet Encyclopedia of Philosophy.
- Scarboro Mission. The Golden Rule Educational, participatory, and interactive resources including videos, exercises, multi-disciplinary commentaries, The Golden Rule Poster, and interfaith dialogues on the Golden Rule.
- St Columbans Mission Society – Interfaith Relations. The Golden Rule The Golden Rule Poster, etc.
