Golden Rule

The ethic of reciprocity or "The Golden Rule" is a fundamental moral principle which simply means "treat others as you would like to be treated." It is arguably the most essential basis for the modern concept of human rights. Principal philosophers and religious figures have stated it in different ways.

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Ethical teaching interprets the Golden Rule as mutual respect for one's neighbour (rather than as a deontological or consequentialist rule.) Most of us know that different people have different faiths or ideological beliefs, different preferences concerning sex or other matters, and may belong to a different cultural heritage. Many people have criticized the golden rule; George Bernard Shaw once said that "The golden rule is that there are no golden rules". Shaw also criticized the golden rule, "Do not do unto others as you would expect they should do unto you. Their tastes may not be the same." (Maxims for Revolutionists). "The golden rule is a good standard which is further improved by doing unto others, wherever possible, as they want to be done by." Karl Popper (The Open Society and Its Enemies, Vol. 2) Frank Herbert iterated a similar concept in his novel "Dune" with the statement that there is one commandment: "Thou shall not disfigure the soul."

A key element of the ethic of reciprocity is that a person attempting to live by this rule treats all people, not just members of his or her in-group, with consideration.

The "Declaration Toward a Global Ethic" from the Parliament of the World’s Religions (1893) proclaimed the Golden Rule (both in negative and positive form) as the common principle for many religions. The Declaration was signed by more than 200 leaders from 40+ different faith traditions and spiritual communities.

Putting oneself in the place of another,

one should not kill nor cause another to kill.

One who, while himself seeking happiness, oppresses with violence other

beings who also desire happiness, will not attain happiness hereafter. ^[1]

In addition, the Dalai Lama has stated:

If you want others to be happy, practice compassion. If you want to be happy, practice compassion.^[2]

From the sacred scriptures of the Baha'i Faith:

"Ascribe not to any soul that which thou wouldst not have ascribed to thee, and say not that which thou doest not." Baha'u'llah ^[3]

"Blessed is he who preferreth his brother before himself." Baha'u'llah ^[4]

"And if thine eyes be turned towards justice, choose ^[5]

Christianity adopted the ethic of reciprocity from two edicts, found in Leviticus 19:18 ("Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD." ^[6][7] and Leviticus 19:34 ("But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God"). Crucially, Leviticus 19:34 universalizes the edict of Leviticus 19:18 from "one of your people" to all of humankind. The indebtedness of Christianity to Judaism for this concept is acknowledged in Matthew 7:12 (cited below). Nevertheless, many Christians believe, incorrectly, that the ethic of reciprocity is a Christian innovation and a departure from Jewish law. Commentators decrying the common Christian assertion that the "God of Christianity" is a "God of love", in contradistinction to the "God of Judaism" being a "God of war" ^{[8][9][10][11]} frequently mention this as one of many deliberate misrepresentations of Judaism by Christian polemicists.

Matthew 7:12
"So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets."

Luke 6:27-36
Love Your Enemies
27 "But I say to you who listen: Love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 If anyone hits you on the cheek, offer the other also. And if anyone takes away your coat, don't hold back your shirt either. 30 Give to everyone who asks from you, and from one who takes away your things, don't ask for them back. 31 Just as you want others to do for you, do the same for them. 32 If you love those who love you, what credit is that to you? Even sinners love those who love them. 33 If you do [what is] good to those who are good to you, what credit is that to you? Even sinners do that. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners to be repaid in full. 35 But love your enemies, do [what is] good, and lend, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High. For He is gracious to the ungrateful and evil. 36 Be merciful, just as your Father also is merciful."

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Confucius said in The Analects:

己所不欲、勿施於人。
Never impose on others what you would not choose for yourself.
Analects XV.24, tr. David Hinton

In addition to the law of karma, the Bhagavad Gita contains a dialogue between Krishna and Arjuna with the statement:

That one I love who is incapable of ill will, And returns love for hatred.

As portrayed by Swami Vivekanand- Do good and forget, don't expect any reward.

In his Last Sermon, the Prophet Muhammad admonished believers:

• "Hurt no one so that no one may hurt you."

Jeffrey Wattles holds that the ethic of reciprocity appears in the following statement attributed to Muhammad: "None of you [truly] believes until he wishes for his brother what he wishes for himself."^[12]

• “Woe to those . . . who, when they have to receive by measure from men, exact full measure, but when they have to give by measure or weight to men, give less than due”^[13]
• The Qur'an commends "those who show their affection to such as came to them for refuge and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves"^[14]

• “None of you [truly] believes until he wishes for his brother what he wishes for himself.”^[15]
• "Seek for mankind that of which you are desirous for yourself, that you may be a believer; treat well as a neighbor the one who lives near you, that you may be a Muslim [one who submits to God]."^[16]
• “That which you want for yourself, seek for mankind.”^[17]
• "The most righteous of men is the one who is glad that men should have what is pleasing to himself, and who dislikes for them what is for him disagreeable." ^[18]

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In Jainism, the ethic of reciprocity is firmly embedded in its entire philosophy and can be seen in its clearest form in the doctrines of Ahimsa and Karma

• 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 breath, exist, live or have any essence of life. To you and all, it is undesirable, and painful, and repugnant. ^[19]

• Suman Suttam^[20] gives further insight into this percepts:-

All the living beings wish to live and not to die; that is why unattached saints prohibit the killing of living beings.

— Suman Suttam, verse 148

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

The ethic of reciprocity is set forth in Leviticus 19:18 ("Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD." NIV[1].) and Leviticus 19:34 ("But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God"). Leviticus 19:34 is important because it universalizes the edict of Leviticus 19:18 from "one of your people" to all of humankind.

The Sage Hillel formulated the Golden Rule in order to illustrate the underlying principles of Jewish moral law:^[21]

That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn.^[22]

Rabbi Akiba ben Joseph emphasized the importance of Leviticus 19:18.

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.

• Categorical imperative
• Competitions
• Ethics in religion
• Force-initiation
• Inalienable rights
• Karma
• Moral universalism
• Natural rights
• Other
• Reciprocal altruism
• Random act of kindness
• Reciprocity (social psychology)

• Golden Rule in a Nutshell, referencing at least 19 religions / belief systems
• The Golden Rule in Religion
• 10 quotes from about 10 different religions on the golden rule
• The Rules of the Game
• The Golden Rule in World Religions
• Shared belief in the Golden Rule
• The Golden Rule, Village Ethic of Mutual Help from Project Worldview
• Rosicrucians: The Golden Rule
• A short essay on the Golden Rule
• The Golden Rule, Ethic of Reciprocity, and the Wiccan Rede
• The Golden Rule as a Global Ethos by Josef Bordat