The Golden Rule (which can be regarded as a mutual law in some religions) is the principle of treating others as people who want to be treated. This is a proverb found in many religions and cultures. The saying may appear as one of the commands that govern positive or negative behaviors:
- Someone should treat others as others want to treat themselves (positive or directive forms).
- Someone should not treat others in a way that people do not like to be treated (negative or forbidden forms).
- What do you want others to, you expect (empathic or responsive form).
The Golden Rule is different from the reciprocal adage captured in do ut des - "I give you a reply" - and is more of a one-sided moral commitment to the welfare of others without expecting anything in return.
This concept occurs in several forms in almost every ethical religion and tradition and is often regarded as a central principle of Christian ethics. This can also be explained from the perspective of psychology, philosophy, sociology, human evolution, and economics. Psychologically, it involves someone who empathizes with others. Philosophically, this involves someone who sees their neighbors as "me" or "self". Sociologically, "love your neighbor as yourself" applies between individuals, between groups, as well as between individuals and groups. In evolution, "reciprocal altruism" is seen as a distinct advance in the capacity of human groups to survive and multiply, as their extraordinary brains demand very long childhood and sustained provision and protection even outside the immediate family. In economics, Richard Swift, referring to the ideas of David Graeber, points out that "without a kind of reciprocal society will no longer exist."
Video Golden Rule
Etimologi
The term "Golden Rule", or "Golden law", became widely used in the early 17th century in England by Anglican theologians and preachers; the earliest known uses were Anglican Charles Gibbon and Thomas Jackson in 1604.
Maps Golden Rule
Antiquity
Ancient Egyptian
Perhaps the earliest assertion of the reciprocal adage, reflecting the ancient Egyptian goddess Ma'at, appears in the story of The Eloquent Peasant, who came from the Middle Kingdom (about 2040-1650 BC): "Now here is the command: Do to the perpetrator to make it do. "This adage embodies the principle of do ut des . A late Period (c.664-323 BC) papyrus contains an initial negative affirmation of the Golden Rule: "What you hate to do to you, do not do it for the other."
Ancient India
Sanskrit tradition
In Mah? Bh? The average , ancient epic of India, is there a discourse where the wise minister Vidura advises King Yudhi? H? Hira
Listening to the wise scriptures, simplicity, sacrifices, respectful faith, social welfare, forgiveness, purity of intent, compassion, truth and self-control - are the ten riches of character (self). Yes the king aims for this, may you be steadfast in these qualities. This is the basis of prosperity and righteous living. These are the highest achievable things. All the world is balanced on dharma , dharma covering ways to prosperity as well. O King, dharma is the best quality, medium wealth and the lowest ( ka Ma ) desires. Therefore, (keeping this in mind), with self-control and by making Tamil Traditions
In the Section on Virtue, and Chapter 32 of my Eyes? (about 200 BC - 500 AD), Tiruvalluvar says: "Do not do to others what you know has hurt yourself" (K. 316); "Why is someone hurting others knowing what to hurt?" (K. 318). He further argues that it is a purely determination not to commit a crime, even in return, to those who vexed enmity and make them evil. (K. 312) The penalty for those who have done evil (to you) is to make them ashamed by showing kindness to them, in return and forget the evil and kindness done on both sides (K. 314)
Ancient Greece
The Golden Rule in its forbidding (negative) form is a common principle in ancient Greek philosophy. Examples of common concepts include:
- "Avoid doing what you would blame others." Ã, - Thales (about 624-546 BC)
- "What does not want to happen to you, do not do it yourself." Ã, - Sextus the Pythagoras. The oldest surviving reference to Sextus was by Origen in the third century of the general era.
- "Do not do to others that make you angry when they do it for you." Ã, - Isocrates (436-338 BC)
Ancient Persian
Pahlavi's texts about Zoroastrianism (about 300 BC-1000M) are the initial sources of the Golden Rule: "That only the good nature of refraining from doing something else is not good for himself." Dadisten-I-Dinik, 94.5, and "Anything unpleasant for yourself is not done to anyone else." Shayast-na-Shayast 13:29
Ancient Rome
Seneca the Younger (about 4 BC-65 AD), a practitioner of Stoicism (around 300 BC-200 AD) declared the Golden Rule in his essay on the treatment of slaves: "Treat the humble as you expect from your boss treat you."
Religious context
According to Simon Blackburn, the Golden Rule "can be found in several forms in almost every ethical tradition".
Abrahamic religions
Judaism
The altruistic reciprocal rules were firstly stated positively in a famous Torah verse (Hebrew: ?????? ???? ?):
You will not take vengeance or revenge on your relatives. Love your neighbor as yourself: I am the Lord.
Hillel the Elder (circa 110 BC - 10 AD), uses this verse as the most important message of the Torah for his teachings. Once, he was challenged by Gentiles who asked to be converted under conditions that the Torah would be explained to him when he stood on one leg. Hillel accepts it as a candidate for converting to Judaism but, drawing in Leviticus 19:18, gives direction to the man:
What hates you, do not do to your friends: this is the whole Torah; the rest is the explanation; go and learn.
Hillel acknowledged brotherly love as a basic principle of Jewish ethics. Rabbi Akiva agrees and suggests that the principle of love must have its foundation in Genesis chapter 1, which teaches that all men are descendants of Adam, made in the image of God (Sifra, Edoshim, iv., Jer 4) ). According to Jewish rabbinic literature, Adam's first man represented the unity of mankind. It is echoed in the modern opening of the Universal Declaration of Human Rights. And it is also taught that Adam is the last according to the evolutionary character of God's creation:
Why is only one human specimen created first? It teaches us that he who destroys one soul destroys the whole world and that he who saves one soul saves the whole world; furthermore, so no race or class can claim a nobler progenitor, saying, 'Our father was born first'; and, finally, to bear testimony of the greatness of God, which causes the wonderful diversity of mankind of one kind. And why did Adam create the last of all beings? To teach him humility; because if he becomes arrogant, let him remember that the little fly preceded him in the order of creation.
The Levitical Edition of the Jewish Publishing House states:
Do not hate your brother. in your heart; surely thou shalt rebuke thy neighbor, and bear no sin for him. 18 Do not repay or revile your children, but love your neighbor as yourself: I am the Lord.
This Torah represents one of several versions of the Golden Rule , which itself appears in various forms, positive and negative. This is the earliest written version of the concept in a positive form.
At the turn of the times, the Jewish rabbis are discussing the scope of the meaning of Leviticus 19:18 and 19:34 extensively:
The foreigner living with you will become you as one of your citizens; then you will love him as yourself, for you are strangers in the land of Egypt: I am the LORD your God.
The commentators conclude foreigners (= Samaria), prosecutors (= 'foreigners living with you') (Rabbi Akiva, bQuid 75b) or Jews (Rabbi Gamaliel, yKet 3, 1; 27a) to the scope of its meaning.
In that verse, "Love thy neighbor as thyself," classical commentator Rashi quotes from Torat Kohanim, the earliest Midrashic text of Rabbi Akiva's famous dictum: "Love thy neighbor as thyself" - Rabbi Akiva says this is the great principle of the Torah. "
The Israeli postal service is quoted from the previous Priestic verse when commemorating the Universal Declaration of Human Rights on stamps of 1958.
Christianity
The "Golden Rule" is given by Jesus of Nazareth, who uses it to sum up the Torah: "Do to others what you want them to do to you." and "This is the meaning of the law of Moses and the teachings of the prophets" (Matthew 7:12 NCV, see also Luke 6:31). The common English phrase is "Do to others as you want them to do to you". A similar phrase appears in the Catholic catechism around 1567 (of course in the 1583 anniversary print). The Golden Rule is stated many times positively in the Hebrew Pentateuch as well as the Prophet and the Writings. Leviticus 19:18 ("Forget the wrong things which ye do unto thee, and do not try to reciprocate, love thy neighbor as thyself." See also the Great Command) and Leviticus 19:34 ("But treat them only when you treat your own citizen.Love strangers like you love yourself, because you are a stranger once in Egypt.I am the Lord your God. ").
The Old Testament Deuterocanonical Books of Tobit and Sirach, accepted as part of the canon of Scripture by the Catholic Church, the Eastern Orthodox, and the Non-Chesedonian Churches, express the negative form of the golden rule:
"Do not tell anyone you do not like yourself."
"Recognize that your neighbor feels like you, and remember your own distaste."
The two passages in the New Testament quotes Jesus of Nazareth who holds the positive form of the Golden rule:
Matius 7:12
Do to others what you want them to do to you. This is the meaning of the law of Moses and the teachings of the prophets.
Lukas 6:31
Do to others what you want them to do to you.
The same passage, parallel to the Great Commandment, is Luke 10: 25-28
25 And one day the legal authority stood up to test Jesus. "Master," he asked, "what shall I do to receive eternal life?"
26 What is written in the Law? "Answer Jesus." How do you understand it? " 27 He replied," '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 yourself. '" 28 " You have answered correctly, "answered Jesus." Do it, and you will live. ".
The passage in Luke then continues with Jesus answering the question, "Who is my neighbor?", Recounting the parable of the Good Samaritan, showing that "your neighbor" is a needy person. This extends to all, including those generally considered hostile.
Jesus' teachings go beyond the negative formulation of not doing what they do not want to do to the positive formulation of actively doing good to others who, if the situation is reversed, people will want others to do for them. This formulation, as indicated in the parable of the Good Samaritan, emphasizes the need for positive action that brings benefits to others, not only refraining from negative activities that hurt others. Taken as a judgment rule, both formulations of the golden rule, negative and positive, are equally applicable.
In one part of the New Testament, the Apostle Paul refers to the golden rule:
Galatia 5:14
14 Because all laws are fulfilled in one word, even in this case; Love your neighbor as yourself.
Islam
The Arabian Peninsula is known not to practice golden rule before the advent of Islam. "Pre-Islamic Arabs regard the survival of the tribe, as the most important and guaranteed by ancient rituals of bloodguilt"
However, this all changed when Muhammad came on the scene:
Fakir al-Din al-Razi and some other Qur'an commentators have pointed out that the Qur'an 83: 1-6 is an implicit statement of the Golden Rule, explicitly stated in the tradition, "Pay, Oh Sons of Adam , because you want to be paid, and just as you want to get justice! "
Similar examples of golden rule are found in the hadith of Prophet Muhammad. The hadith narrates what the prophet said and done, and traditionally Muslims regarded the hadeeth as the second only to the Qur'an as a guide to correcting beliefs and actions. "
From the hadith, a collection of oral and written stories from Muhammad and his teachings during his lifetime:
A Bedouin came to the prophet, grabbed his camel's knees and said: O messenger of God! Teach me something to go to heaven with her. The Prophet said: "As you do to others, do it to them, and what you do not like to do to you, do not do it to them. Now let go!" [This maxim is enough for you; go and act accordingly!] "
None of you [really] believe it until he hopes for his brother what he wants for himself.
Look for the human race you want for yourself, that you may be a believer.
That's what you want for yourself, look for the human race.
The most devout person is the one who approves for others what he agrees for himself, and who does not like them what he does not like for himself.
Ali ibn Abi Thalib (4th Caliph in Sunni Islam, and first Imam in Shi'ite Islam) said:
O my son, make yourself a measure (for a transaction) between you and others. So you have to want the other you want for yourself and hate others what you hate for yourself. Do not oppress because you do not like being bullied. Do good to others because you want to be well done to you. Think bad for yourself whatever you think is bad for others. Accept it (treatment) from others you want others to receive from you... Do not tell others what you do not like to say to you.
BahÃÆ'¡'ÃÆ' Faith
The writings of BahÃÆ'¡'ÃÆ' Faith encourage everyone to treat others because they will treat themselves and even prefer others over themselves:
O SON OF MAN! Do not deny my servant, he must ask anything from you, because his face is my face; misled before ME.
Blessed is the man who chooses his brother before himself.
And if your eyes turn to justice, choose your neighbor for what you choose for yourself.
Suppose there is no soul that you do not consider yours, and say no what you do not do.
Indian Religions
Hinduism
One should not do so to others who are considered to be harmful to themselves. This, in short, is the dharma rule. Another behavior is out of selfish desires.
By making dharma (right behavior) your primary focus, treating others as you treat yourself
Also,
If the whole Dharma can be said in a few words, then it is - which is unprofitable for us, do not do it to others.
Buddhism
The Buddha (Siddhartha Gautama, c.623-543 BC) made this principle one of the ethical pillars of the 6th century BC. It happens in many places and in various forms throughout Tripitaka.
Comparing himself to others in terms like "Just like me too, just like they are me," he should not kill or cause anyone else to kill.
The person who, while he is seeking happiness, oppresses with the violence of other beings who also want happiness, will not achieve the happiness of the hereafter.
Do not hurt others in a way that you yourself will find painful.
Putting yourself in someplace else, people should not kill or cause others to kill.
Jainism
The Golden Rule is very important in Jainis philosophy and can be seen in the doctrines of Ahimsa and Karma. As part of the prohibition of causing sentient beings to suffer, Jainism prohibits others from doing things that are harmful to themselves.
The following quotation from the Acaranga Sutra summarizes Jainism's philosophy:
No one who breathes, who lives, or has the essence or potential of life, must be destroyed or ruled, or subjugated, or harmed, or rejected from the essence or potential.
To support this Truth, I ask the question - "What sadness or pain is desired for you?" If you say "yes it" , it will be a lie. If you say, "No, this is not" you will reveal the truth. Just as sadness or pain is not desirable for you, so it is for all who breathe, exist, live or have the essence of life. For you and all, it is unwanted, and painful, and repulsive.
A man must roam about treating all beings because he himself will be treated.
In happiness and suffering, in love and sorrow, we must consider all beings as we consider ourselves.
Saman Suttam of Jinendra Varni provides further insight into this doctrine: -
Just as pain does not please you, it happens to others. Knowing this principle of equality treats others with respect and compassion.
To kill a living thing is to kill itself; shows compassion for living beings showing compassion for themselves. He who wants his own good, should avoid causing harm to living things.
Sikhism
Worth such a gem is everyone's mind. To hurt them is not good at all. If you want your beloved, then do not hurt anyone.
East Asian Religion
Confucianism
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- "What do not you want for yourself, do not do for others."
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- ????: "????????????" ???: "??? !? ?????????"
- Zi gong (a disciple of Confucius) asked: "Is there a word that can guide a person through life?"
The Teacher replied: "What about 'shu': do not ever impose on others what you will not choose yourself?"-
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- - Confucius , Analects XV.24, tr. David Hinton (another translation is on the online Chinese Text Project)
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The same idea is also presented in V.12 and VI.30 of Analects (c 500 BC), which can be found in the online Chinese Text Project. This phraseology is different from the Christian version of the Golden Rule. He does not think of doing anything to anyone else, but only to avoid doing what is dangerous. It does not hinder doing good deeds and take moral positions, but there is a slight possibility for Confucian missionary views, as one can justify by the Golden Rule of Christianity.
Taoism
The wise man has no interest in himself, but takes the interests of the people as his own. He is kind to such a person; he is also good to the bad: because virtue is good. He is faithful to the faithful; he is also faithful to the unfaithful: for the virtue is faithful.
Think of your neighbor's profits as your own profit, and lose your neighbor as your own loss.
Mohism
If people consider the state of others in the same way as they consider their own country, which will then incite their own country to attack another country? For one will be done for others as one does for themselves. If people consider the city of others in the same way as they consider their own city, which will then incite their own city to attack others? For one will be done for others as one does for themselves. If people consider the family of others in the same way they consider themselves, who will then incite their own family to attack others? For one will be done for others as one does for themselves. And if countries and cities are not attacking each other and families do not vent and steal from one another, will this harm the world or benefit? Of course people have to say it is a benefit to the world.
Mozi considers the golden rule as a consequence of the virtues of virtue of impartiality, and encourages egalitarianism and unselfishness in relationships.
Iranian Religion
Zoroastrianism
Do not do to anyone else that harms you. - Shayast-na-Shayast 13.29
New religious movement
Wicca
Here you are these words and pay attention to them well, the words of Dea, your Mother Goddess, "I command you so, O earth children, that what you consider harmful to yourself, the same thing you will be forbidden do for others, because violence and hatred cause the same thing, I command that you will restore all violence and hatred with peace and love, because My Law is love for all things Only through love you will have peace, yes and indeed, only peace and love will heal the world, and subdue all evil. "
Scientology
The Way to Happiness reveals the Golden Rule both in the negative/prohibited form and in its positive form. Negative/prohibited forms are stated in Please 19 as:
19. Try not to do something to others that you do not want them to do to you.
The positive form is stated in Please 20 as:
20. Try treating others the way you want them to treat you.
Secular context
Global ethics
The "Declaration to the Global Ethics" of the Parliament of World Religions (1993) proclaims the Golden Rule ("We must treat others as we want others to treat us") as a general principle for many religions. The Early Declaration was signed by 143 leaders of all major world religions, including Baha'i Faith, Brahmanism, Brahma Kumaris, Buddhism, Christianity, Hinduism, Indigenous, Interreligious, Islam, Jainism, Judaism, Native American, Neo-Pagan, Sikhism, Taoism, Theosophy, Unitarian Universalism and Zoroastrianism. In several cultural folklores, the Golden Rule is described by the allegory of a long spoon.
Humanism
Many different sources claim the Golden Rule as a humanist principle:
Trying to live up to the Golden Rule means trying to empathize with others, including those who may be very different from us. Empathy is the root of kindness, compassion, understanding and respect - qualities we all value, who we are, whatever we think and wherever we come from. And although it is impossible to know how it feels to be different people or live in different situations and have different life experiences, it is not difficult for most of us to imagine what will cause us to suffer and try to avoid causing the suffering of others. For this reason many people find the consequence of the Golden Rule - "do not treat people in a way you do not want to be treated yourself" - more pragmatic.
Do not do to others what you do not want them to do to you. is the single, simplest, and most important axiomatic moral axioms ever found that reappear in almost every cultural and religious writing throughout history, which we know as the Golden Rule. Moral directives need not be complicated or obscure to be valuable, and in fact, it is precisely this simplicity of the rule that makes it great. It's easy to come up, easy to understand, and easy to apply, and these three are the benefits of a strong and healthy moral system. The idea behind it is easy to understand: before taking actions that might harm others, try to imagine yourself in their position, and consider whether you want to be the recipient of the action. If you do not want to be in that position, someone else might not, so you should not do it. This is the basic and basic nature of empathy, the ability to coincidentally experience how other people's feelings make it possible, and that is the principle of empathy with which we must live our lives.
In the view of Greg M. Epstein, a humanist minister at Harvard University, "'to do to others... is a concept that in essence no religion escapes completely, but none of these golden versions rules require God < i> ". At least the biblical accounts, however, illustrate the duty to love one another as oneself as a natural result of a more fundamental obligation to love God with the whole of one's being.
Existentialism
When we say that man chooses for himself, we mean that every one of us should choose himself; but by that we also mean that in choosing for himself he chooses for all men. As a result, of all the actions that humans may have to create themselves according to their will, none is not creative, at the same time, from the human image as he believes he should be. To choose between this and that at the same time to confirm the value of what is selected; because we can not choose the worst. What we choose is always better; and nothing is 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 important foundation for the modern concept of human rights, in which each individual has the right to only care, and mutual responsibility to ensure justice for others..
But Leo Damrosch argues that the notion that the Golden Rule relates to "rights" is a contemporary interpretation and has nothing to do with its origin. The development of the "right" man is a modern political ideal that began as a philosophical concept propagated through the philosophy of Jean Jacques Rousseau in 18th century France, among others. His writings influenced Thomas Jefferson, who subsequently incorporated Rousseau's references 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 thought to concepts- ancient concept.
Scientific research
There has been published research on the grounds that some of the 'minds' of fair play and the Golden Rule can be expressed and rooted in neuroscience and neuroethical principles.
Criticism
Philosophers, like Immanuel Kant and Friedrich Nietzsche, oppose the rule for various reasons. The most serious of these is its application. How does one know how others want to be treated? The obvious way is to ask them, but this can not be done if someone assumes they have not yet reached a specific and relevant understanding.
Differences in values ​​or interests
George Bernard Shaw wrote, "Do not do to others as you do they should do to you, their tastes may be different." This shows that if your value is not shared with others, the way you want to be treated will not be the way they want to treat it. Therefore, the Golden Rule of "doing to others" is "dangerous in the wrong hands," according to the philosopher Iain King, because "some fanatics have no hatred of death: the Golden Rule may 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 circumstances, noting that a prisoner convicted of a crime can appeal to the golden rule when asking a judge to release him, pointing out that the judge does not want anyone to send him to jail, so he should not do it to others. Kant's Imperative Categorical , introduced at Groundwork of the Metaphysic of Morals , is often confused with the Golden Rule.
Can not be a single guide to action
In his book How to Make Good Decisions and Become the Right All Time, the philosopher Iain King argues that "(though) the idea of ​​reflecting your treatment of others by their treatment of you is widespread... Most ancient wisdom reveals this negative - suggestions on what you should not do, rather than what you should be doing. "He argues that this creates a bias in favor of inertia that enables bad actions and conditions to persist. A positive formulation, meanwhile, can be a "burner", since "can lead to a reciprocal tit-for-tat cycle," unless accompanied by a corrective mechanism, such as the concept of forgiveness. Therefore, he concludes that no formulation of the Golden Rule can be executed, unless it is qualified by another proverb. Response to criticism
Walter Terence Stace, dalam The Concept of Morals (1937), menulis:
The words of Mr. Bernard Shaw, "Do not do to others as you do they should do to you, their tastes may be different" is undoubtedly a clever saying. But it seems to ignore the fact that "doing what you're going to do with" includes taking into consideration your neighbor's tastes as you do that he or she should take you into account. Thus the "golden rule" may still reveal the essence of universal morality even if no two men in the world have the same needs or tastes.
Marcus George Singer observes that there are two different ways of looking at the golden rule: because it requires (1) that you do certain actions that you want others to do to you or (2) that you guide your behavior in the same way You want someone else. The counter-examples for the golden rule are usually stronger against the first of the second.
In his book on the golden rule, Jeffrey Wattles makes a similar observation that such objections usually arise when applying the golden rule in certain general ways (ie, ignoring differences in taste, in situations, etc.). But if we apply the golden rule on our own method to use it, by applying if we want others to apply the golden rule in that way, the answer is usually not, as it is quite predictable that others ignore such factors will lead to behavior which we reject. Therefore we should not do it ourselves - according to the golden rule. In this way, the golden rule may self-correct. An article by Jouni Reinikainen develops this advice in more detail.
It is possible, then, that the golden rule itself can guide us in identifying morally relevant situation differences. We often want others to ignore any prejudice against our race or nationality when deciding how to act against us, but also want them not to ignore our different preferences in food, the desire to be aggressive, and so on. The principle of "doing to others, wherever possible, because they will be done by..." is sometimes called the platinum rule.
Popular references
Charles Kingsley The Water Babies (1863) includes a character named Mrs Do-As-You-Would-Be-Done-By (and others, Mrs. Be-Done-By-As-You-Did ).
See also
- Reciprocal norms, social norms of the goods in response to the behavior of others
- Reciprocity (cultural anthropology), how to define the exchange of informal goods and labor of people
- Reciprocity (evolution), mechanism for evolution of cooperation
- Reciprocal (international relations), the principle of benefit, benefit, or punishment by one country to a citizen or legal entity of another, shall be returned in the form
- Reciprocity (social and political philosophy), the concept of reciprocity as a form of positive or negative response to the actions of others; relationship with justice; related ideas such as gratitude, mutuality, and the Golden Rule
- Reciprocity (social psychology), individual positive or negative responses to the actions of others
- Reciprocal relationships, where gift or service contributors in turn will benefit third parties
- Ubuntu (philosophy), ethical philosophy originating from South Africa, which has been summarized as 'Someone is someone through others'
References
External links
- Quotes related to Golden Rule on Wikiquote
- Learning materials related to Living the Golden Rule at Wikiversity
Source of the article : Wikipedia
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