Category Archives: Golden Rule

This week the United Nations rededicated a large mosaic of Norman Rockwells iconic 1961 illustration, Golden Rule, which hangs in their New York City Headquarters.The workoriginally presented to the UN in 1985 as a gift on behalf of the United States by then First Lady Nancy Reaganwas restored by Williamstown Art Conservation Center, which over the years has repaired numerous objects from Norman Rockwell Museums collection as well (including Rockwells 1953 United Nationsdrawing, which was the artists earliest conceptions for Golden Rule). Here is a little more background on both artworks, currently on view and part of the collection of Norman Rockwell Museum.

United Nations

Conceived in 1952 and executed in 1953, this drawing was inspired by the United Nations humanitarian mission. Though it was carefully researched and developed, Rockwells idea never made it to canvas. He said he didnt quite know why he grew tired of the pieceperhaps it was too ambitious. At the height of the Cold War and two years into the Korean War, his concept was to picture the United Nations as the worlds hope for the futurehe included sixty-five people representing the worlds nations, waiting for the delegates to straighten out the world, so that they might live in peace and without fear. In the end Rockwell abandoned the illustration, saying that it seemed empty and pretentious, although he would reference it again many years later.

Golden Rule

In the 1960s, the mood of the country was changing, and Norman Rockwells opportunity to be rid of the art intelligentsias claim that he was old-fashioned was on the horizon. His 1961 Golden Rule was a precursor to the type of subject he would soon illustrate. A group of people of different religions, races and ethnicity served as the backdrop for the inscription Do Unto Other as You Would Have Them Do Unto You. Rockwell was a compassionate and liberal man, and this simple phrase reflected his philosophy. Having traveled all his life and been welcomed wherever he went, Rockwell felt like a citizen of the world, and his politics reflected that value system.

Id been reading up on comparative religion. The thing is that all major religions have the Golden Rule in Common. Do unto others as you would have them do unto you. Not always the same words but the same meaning.Norman Rockwell, The Norman Rockwell Album.

From photographs hed taken on his 1955 round-the-world Pam Am trip, Rockwell referenced native costumes and accessories and how they were worn. He picked up a few costumes and devised some from ordinary objects in his studio, such as using a lampshade as a fez. Many of Rockwells models were local exchange students and visitors. In a 1961 interview, indicating the man wearing a wide brimmed hat in the upper right corner, Rockwell said, Hes part Brazilian, part Hungarian, I think. Then there is Choi, a Korean. Hes a student at Ohio State University. Here is a Japanese student at Bennington College and here is a Jewish student. He was taking summer school courses at the Indian Hill Museum School. Pointing to the rabbi, he continued, Hes the retired postmaster of Stockbridge. He made a pretty good rabbi, in real life, a devout Catholic. I got all my Middle East faces from Abdalla who runs the Elm Street market, just one block from my house. Some of the models used were also from Rockwells earlier illustration,United Nations.

See the originals: Golden Rule and United Nations are currently on view at Norman Rockwell Museum.

View the restoration of RockwellsUnited Nations painting below:

Related Links:

Golden Rule, iconic Norman Rockwell mosaic, rededicated at UN Headquarters, UN News Centre, February 5, 2014

The Golden Rule: Restoring the Norman Rockwell Mosaic at the United Nations, Art Conservator, Summer 2013

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Rockwell's "Golden Rule" - Norman Rockwell Museum - The Home ...

One of the prominent failures of the Bohr model for atomic spectra was that it couldn't predict that one spectral line would be brighter than another. From the quantum theory came an explanation in terms of wavefunctions, and for situations where the transition probability is constant in time, it is usually expressed in a relationship called Fermi's golden rule.

In general conceptual terms, a transition rate depends upon the strength of the coupling between the initial and final state of a system and upon the number of ways the transition can happen (i.e., the density of the final states). In many physical situations the transition probability is of the form

The transition probability l is also called the decay probability and is related to the mean lifetime t of the state by l = 1/t. The general form of Fermi's golden rule can apply to atomic transitions, nuclear decay, scattering ... a large variety of physical transitions.

A transition will proceed more rapidly if the coupling between the initial and final states is stronger. This coupling term is traditionally called the "matrix element" for the transition: this term comes from an alternative formulation of quantum mechanics in terms of matrices rather than the differential equations of the Schrodinger approach. The matrix element can be placed in the form of an integral where the interaction which causes the transition is expressed as a potential V which operates on the initial state wavefunction. The transition probability is proportional to the square of the integral of this interaction over all of the space appropriate to the problem.

This kind of integral approach using the wavefunctions is of the same general form as that used to find the "expectation value" or expected average value of any physical variable in quantum mechanics. But in the case of an expectation value for a property like the system energy, the integral has the wavefunction representing the eigenstate of the system in both places in the integral.

The transition probability is also proportional to the density of final states rf. It is reasonably common for the final state to be composed of several states with the same energy - such states are said to be "degenerate" states. This degeneracy is sometimes expressed as a "statistical weight" which will appear as a factor in the transition probability. In many cases there will be a continuum of final states, so that this density of final states is expressed as a function of energy.

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Transition Probabilities and Fermi's Golden Rule

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The Golden Rule can be found in Matthew 7:12. This famous quote by Jesus Christ actually begins in the context of verse 7, which says we can go to God for our needs and receive help from Him: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. The next few verses elaborate on this thought. Just as a caring human father gives good gifts to his children, so, too, God gives good things to those who ask Him (verses 9-11).

Verse 12 then concludes the thought: Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets (emphasis added throughout). The word therefore connects the Golden Rule verse to the preceding assurances that we can ask God for help in our lives and receive it.

Matthew 7:8 assures us that it is Gods desire to help us: For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.

The book of James also tells us the source of everything good in our lives: Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning (James 1:17).

Do we have a part to play in how God answers our prayers?

There are many passages in the Bible that make a connection between how we live our livesspecifically, how we deal with othersand how God deals with us. Two such verses can be found in the Sermon on the Mount.

Among the Beatitudes in Matthew 5, we find this: Blessed are the merciful, for they shall obtain mercy (Matthew 5:7). We all want to receive mercy when we need it, but we may not always be so eager to extend it to others! God clearly expects us to be merciful if we expect to receive the same from Him.

In the model prayer in Matthew 6, we notice the same principle being applied to forgiveness and forgiving: And forgive us our debts, as we forgive our debtors (Matthew 6:12). Again, a clear connection is madethis time between being forgiving toward others and receiving Gods forgiveness for ourselves.

In the area of judging others, Jesus made it quite clear that we will receive judgment from Him in the same manner we judge others. Judge not, that you be not judged. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you (Matthew 7:1-2). Jesus Christ Himself is our judge (2 Timothy 4:8), so this passage tells us that when we judge others, we are setting the standard He will use in judging us!

With these examples in mind, lets be reminded again what Jesus said in Matthew 7:7: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. These are wonderful assurances. Verse 8 tells us everyone who asks will receive, all who seek will find, and the door will be opened to those who knock.

However, God always has perfect understanding and flawless judgment to determine what gifts are best for us and when its best for us to receive them.

Earlier, we saw in James 1:17 that every good gift and every perfect gift is from above. If a 10-year-old child asked for a powerful motorcycle to drive to school, would a loving parent give it to him? No, in reality it would be harmful to give a motorcycle to a 10-year-old. In a similar way, God may not give us a gift that could be to our detriment, but He would instead give us something helpful.

You ask and do not receive, because you ask amiss, that you may spend it on your pleasures (James 4:3). The word translated amiss in this passage is from the Greek word kakos, and it carries the connotation of asking improperly, wrongly (Thayers Greek-English Lexicon of the New Testament). God will not grant a request that would carry us away from our relationship with Him.

Gods long-term plan for us may not be something we can see, at least in the short term. (Please refer to the article Gods Plan on this website.) Though we can be assured that He has our best interest in mind and greatly desires to give us good gifts, we may not always receive the gift we expectbut the gift God gives will be one that is better for us.

Notice the experience that the apostle Paul encountered when faced with a physical ailment: Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, My grace is sufficient for you, for My strength is made perfect in weakness. Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me (2 Corinthians 12:8-9).

Whether or not we apply the Golden Rule in our life will have a direct impact on how God deals with us!Paul chose to move forward, knowing that Gods will for him was still being done.

In other cases, God allows us to wait to receive an answer in order for us to develop patience and character. Probably the most outstanding example of this is Abraham, who waited 25 years to receive his promised son Isaac, who was born when Abraham was 100 years old (Genesis 21:2-5).

The most common phrasing of the Golden Rule is do unto others as you would have them do unto you. The Merriam-Webster Dictionary defines the Golden Rule as: A general rule for how to behave that says that you should treat people the way you would like other people to treat you.

The statement made by Jesus in Matthew 7 mirrors the same concept expressed in the Old Testament, in Leviticus 19:18: You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD. Gods instruction is the same in both the Old and New Testaments.

Whether or not we apply the Golden Rule in our life will have a direct impact on how God deals with us!

The parallel Gospel account in Luke makes a statement not found in Matthew 7. Notice how God expects us to be acting toward others if we expect to receive blessings and gifts from Him: Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you (Luke 6:37-38).

Once again, the way we treat others sets the standard of how we will be treated by God. And this includes receiving Gods gifts!

Many in our modern society espouse a general philosophy of looking out for the selffirst taking what you want and need, and considering others later. Lets look again at the Golden Rule as stated in Matthew 7:12: Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. The word therefore connects us directly back to the promises about asking, seeking and knocking in verses 7-11.

Which path will you choose to pursue in your life? How do you want to be received by God when you are asking, seeking and knocking? Bear in mind that how you treat others sets the tone for how God will treat you!

Read more about Gods expectations and how He wants us to pray to Him in the following articles:

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The Golden Rule - Life, Hope & Truth

The Golden Rule or law of reciprocity is the principle of treating others as one would wish to be treated oneself. It is a maxim of altruism seen in many human religions and human cultures.[1][2] The maxim may appear as either a positive or negative injunction governing conduct:

The Golden Rule differs from the maxim of reciprocity captured in do ut des"I give so that you will give in return"and is rather a unilateral moral commitment to the well-being of the other without the expectation of anything in return.[3]

The concept occurs in some form in nearly every religion[4][5] and ethical tradition.[6] It can also be explained from the perspectives of psychology, philosophy, sociology, and economics. Psychologically, it involves a person empathizing with others. Philosophically, it involves a person perceiving their neighbor also as "I" or "self".[7] Sociologically, 'love your neighbor as yourself' is applicable between individuals, between groups, and also between individuals and groups. 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."[8]

The term "Golden Rule", or "Golden law" began to be used widely in the early 17th century in Britain; the earliest known usage is that of Charles Gibbon in 1604.[1][9]

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 c. 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 BC 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]

The Golden Rule appears in the following Biblical verse: "You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbor as yourself: I am the LORD." (Leviticus 19:18)

The Golden Rule existed among all the major philosophical schools of ancient China: Mohism, Taoism, and Confucianism. Examples of the concept include:

In Mahbhrata, the ancient epic of India, comes a discourse where the wise minister Vidura advises the King Yuddhihhira thus, "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 (kma) 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."

tasmd_dharma-pradhnna bhavitavyam yattman | tath cha sarva-bhthu vartitavyam yathtmani || ( || Mahbhrata Shnti-Parva 167:9)

In the Section on Virtue, and Chapter 32 of the Tirukkua (c. 200 BC c. 500 AD), Tiruvalluvar says: Why does a man inflict upon other creatures those sufferings, which he has found by experience are sufferings to himself? (K. 318) Let not a man consent to do those things to another which, he knows, will cause sorrow. (K. 316) 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)

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

The Pahlavi Texts of Zoroastrianism (c. 300 BC1000 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[20]

Seneca the Younger (c. 4 BC65 AD), a practitioner of Stoicism (c. 300 BC200 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." The Stoic Philosophy of Seneca.[21]

A rule of altruistic reciprocity was first stated positively in a well-known Torah verse (Hebrew: " "):

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 BCE 10 CE),[22] 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, edoshim, iv.; Yer. Ned. ix. 41c; Genesis Rabba 24).[23] 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.[24][25] And it is also taught, that Adam is last in order according to the evolutionary character of God's creation:[23]

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.[23]

The Jewish Publication Society's edition of Leviticus:

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.[27]

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.

The Sage Hillel formulated an alternative form of the golden rule. When asked to sum up the entire Torah concisely, he explained, and taught the proselyte:[28]

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 it.

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."[29]

Israel's postal service quoted from the previous Leviticus verse when it commemorated the Universal Declaration of Human Rights on a 1958 postage stamp.[30]

According to Simon Blackburn, although the Golden Rule "can be found in some form in almost every ethical tradition", the rule is "sometimes claimed by Christianity as its own".[31] The "Golden Rule" has been attributed to Jesus of Nazareth, who used it to summarize the Torah: "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"[32] (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 appeared in a Catholic catechism around 1567 (certainly in the reprint of 1583).[33] 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

At the time of Hillel, an elder contemporary of Jesus of Nazareth, the negative form of the golden rule was already proverbial among Second Temple Jews. When asked to sum up the entire Torah concisely, he answered:

"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."

Talmud, Shabbat 31a

Two passages in the New Testament quote Jesus of Nazareth espousing the positive form of the 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.[34] 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.[35]

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.

The Golden Rule is implicitly expressed in some verses of the Quran, and is explicitly declared in the sayings of Muhammad. A common transliteration is: Aheb li akheek ma tuhibu li nafsik. This can be translated as "Wish for your brother, what you wish for yourself" or "Love for your brother what you love for yourself".

From the Quran: the first verse recommends the positive form of the rule, and the subsequent verses condemn not abiding the negative form of the Golden Rule:

"...and you should forgive And overlook: Do you not like God to forgive you? And Allah is The Merciful Forgiving."

"Woe to those... who, when they have to receive by measure from men, they demand exact full measure, but when they have to give by measure or weight to men, give less than due"

"...orphans and the needy, give them something and speak kindly to them. And those who are concerned about the welfare of their own children after their death, should have fear of God [Treat other people's Orphans justly] and guide them properly."

"O you who believe! Spend [benevolently] of the good things that you have earned... and do not even think of spending [in alms] worthless things that you yourselves would be reluctant to accept."

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."

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

"That which you want for yourself, seek for mankind."[37]

"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."[37]

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."

Other hadiths containing the golden rule are:

The Writings of the Bah' Faith while encouraging everyone to treat others as they would treat themselves, go further by introducing the concept of preferring others before 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.

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

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

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

By making dharma (right conduct) your main focus, treat others as you treat yourself[48]

Also,

Buddha (Siddhartha Gautama, c. 623 c. 543 BC)[49][50] 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.[51]

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.[52]

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[53] 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

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

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. It should be noted, however, that 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.

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.

If people regarded other peoples 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 peoples 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 peoples 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.

[55]

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

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Golden Rule - Wikipedia

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Golden Rule Community CU

The concept of The Golden Ruletreat others as you would like to be treatedappears in many religions. So what makes Jesus version of the saying so exceptional?

Its uniqueness lies in a single word, therefore, that signals the generosity of our heavenly Father. Here is what Jesus said: If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! Therefore, whatever you want men to do to you, do also to them (Matt. 7:11-12 italics added).

All of us fall short of what we know to be true: We do not love others the way God loves us. Jesus lived out that admirable ethic with perfect love by living and dying for all our sins.

We have a loving, giving Father who set aside His own self-interest to reveal the full measure of His love through His Son Jesus. Gods generosity is the dynamic by which we treat others as we would like to be treated. We love and give to others because He first loved us (1 John 4:19).

Our heavenly Father asks us to live up to His commands, but He also gives us His power and love to carry it out. We need only to ask Him for it.

Heavenly Father, I know that I lack Your patience and mercy and love. Please show Your perfect love through me in some small way today. In Your Son Jesus name I pray.

We have committed The Golden Rule to memory; now let us commit it to life. E. Markham

In the reading today, we see how our Lord emphasized the importance of persistence in prayer. The actual Greek grammar might be better translated as Seek and keep on seeking. Knock and keep on knocking. Ask and keep on asking. Sometimes sincere believers may believe that a sign of faith is to ask God once for a request and never repeat it. But the teachings of the New Testament do not support such a concept. In the parable of the judge and the widow who repeatedly asked him to hear her case, the idea of persistence is central (Luke 18:1-8). As is the case with Job, King David, and other biblical characters, faith is often expressed through repeated prayers and pleading.

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The Golden Rule | Our Daily Bread

Welcome to Golden Rule Schools website!

We are a charter school that has seen phenomenal growth in the past years. We started our school in the Oak Cliff area of Dallas in 2001. Since then we have expanded to four campuses. We have a campuses in DeSoto, Cockrell Hill and in Pleasant Grove with the main campus located on 2602 W. Illinois Ave. in Dallas.

Golden Rule has enjoyed great acceptance from the community as evidenced with a waiting list that is generated every school year.

Parents have embraced the educational goals and the safe environment that our campuses provide. Golden Rule provides a small school atmosphere that is conducive to learning and fostering relationships with our parents and students alike.

We will never forget why this school was started in the first place: To make a difference in the lives of our students.

We will never forget the foundation it was started on: Faith, integrity and trust in a higher power.

Golden Rule is proud of its staff, faculty, students and parents. We will continue to seek new and innovative methods to better ourselves and our student population. As community support continues to grow and embrace the Golden Rule Way we will continue to look into expanding into other sectors of this great metroplex in which we live and even throughout this great State of ours.

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Golden Rule Charter School

1,000,000BCThe fictional Fred Flintstone helps a stranger who was robbed and left to die. He says "I'd want him to help me." Golden rule thinking is born!

c.1,000,000 BC to 10,000BCHumans find that cooperative hunting works better. Small, genetically similar clans who use the golden rule to promote cooperation and sharing have a better chance to survive.

c.1800BCEgypt's "Eloquent peasant" story has been said to have the earliest known golden-rule saying: "Do to the doer to cause that he do." But the translation is disputed and it takes much stretching to see this as the golden rule. (See my 3.2e.)

c.1450 BC to 450BCThe Jewish Bible has golden-rule like passages, including: "Don't oppress a foreigner, for you well know how it feels to be a foreigner, since you were foreigners yourselves in the land of Egypt" (Exodus 23:9) and "Love your neighbor as yourself" (Leviticus 19:18).

c.700BCIn Homer's Odyssey, goddess Calypso tells Odysseus: "I'll be as careful for you as I'd be for myself in like need. I know what is fair and right."

c.624-546BCFirst philosopher Thales, when asked how to live virtuously, reportedly replies (according to the unreliable Diogenes Laertius c. 225 AD): "By never doing ourselves what we blame in others." A similar saying is attributed to Thales's contemporary, Pittacus of Mytilene.

c.563-483BCBuddha in India teaches compassion and shunning unhealthy desires. His golden rule says: "There is nothing dearer to man than himself; therefore, as it is the same thing that is dear to you and to others, hurt not others with what pains yourself" (Dhammapada, Northern Canon, 5:18).

c.551-479BCConfucius sums up his teaching as: "Don't do to others what you don't want them to do to you." (Analects 15:23)

c.522BCMaeandrius of Samos (in Greece), taking over from an evil tyrant, says (according to the historian Herodotus c. 440 BC, in his Histories 3.142): "What I condemn in another I will, if I may, avoid myself." Xerxes of Persia c. 485 BC said something similar (Histories 7.136).

c.500BCJainism, a religion of India that promotes non-violence, compassion, and the sacredness of life, teaches the golden rule: "A monk should treat all beings as he himself would be treated." (Jaina Sutras, Sutrakritanga, bk. 1, 10:1-3)

c.500BCTaoist Laozi says: "To those who are good to me, I am good; and to those who are not good to me, I am also good; and thus all get to receive good." (Tao Te Ching 49) A later work says: "Regard your neighbor's gain as your gain and your neighbor's loss as your loss." (T'ai-Shang Kan-Ying P'ien)

c.500BCZoroaster in Persia teaches the golden rule: "That character is best that doesn't do to another what isn't good for itself" and "Don't do to others what isn't good for you."

c.479-438BCMo Tzu in China teaches the golden rule: "Universal love is to regard another's state as one's own. A person of universal love will take care of his friend as he does of himself, and take care of his friend's parents as his own. So when he finds his friend hungry he will feed him, and when he finds him cold he will clothe him." (Book of Mozi, ch. 4)

c.440BCSocrates (c. 470-399 BC) and later Plato (c. 428-347 BC) begin the classical era of Greek philosophy. The golden rule, while not prominent in their thinking, sometimes leaves a trace. As Socrates considers whether to escape from jail, he imagines himself in the place of the state, who would be harmed (Crito). And Plato says: "I'd have no one touch my property, if I can help it, or disturb it without consent on my part; if I'm a man of reason, I must treat the property of others the same way" (Laws). (Wattles 1996: 32-6)

c.436-338BCIsocrates in Greece teaches the golden rule as promoting self-interest (you do unto others so that they'll do unto you). He says: "Don't do to others what angers you when you experience it from others." The golden rule then becomes common, in positive and negative forms, in Greco-Roman culture, in Sextus, Demosthenes, Xenophon, Cassius Dio, Diogenes Laertius, Ovid, and others. The golden rule has less impact on Socrates, Plato, Aristotle, and early Stoics. (Meier 2009: 553f)

c.400BCHinduism has positive and negative golden rules: "One who regards all creatures as his own self, and behaves towards them as towards his own self attains happiness. One should never do to another what one regards as hurtful to one's own self. This, in brief, is the rule of righteousness. In happiness and misery, in the agreeable and the disagreeable, one should judge effects as if they came to one's own self." (Mahabharata bk. 13: Anusasana Parva, 113)

384-322BCAristotle says: "As the virtuous man is to himself, he is to his friend also, for his friend is another self" (Nicomachean Ethics 9:9). Diogenes Laertius (c. 225 AD) reports Aristotle as saying that we should behave to our friends as we wish our friends to behave to us.

c.372-289BCMencius, Confucius's follower, says (Works bk. 7, A:4): "Try your best to treat others as you would wish to be treated yourself, and you will find that this is the shortest way to benevolence."

c.300BCSextus the Pythagorean in his Sentences expresses the golden rule positively and negatively: "As you wish your neighbors to treat you, so treat them. What you censure, do not do." (Meier 2009: 554 & 628)

c.150BCVarious Jewish sources have golden-rule sayings. Tobit 4:16 says "See that you never do to another what you'd hate to have done to yourself." Sirach 31:15 says "Judge the needs of your guest by your own." And the Letter of Aristeas (see Meier 2009: 553f) says "Insofar as you [the king] do not wish evils to come to you, but to partake of every blessing, [it would be wise] if you did this with your subjects."

c.30 BC to 10ADRabbi Hillel, asked to explain the Torah while a Gentile stood on one foot, uses the golden rule: "What is hateful to yourself, don't do to another. That is the whole Torah. The rest is commentary. Go and learn." (Sanhedrin of the Babylonian Talmud 56a)

c.20 BC to 50ADJewish thinker Philo of Alexandria, in speaking of unwritten customs and ordinances, mentions first "Don't do to another what you'd be unwilling to have done to you." (Hypothetica 7:6)

c.4 BC to 27ADJesus proclaims love (of God and neighbor) and the golden rule to be the basis of how to live. Luke 6:31 gives the golden rule in the context of loving your enemies, later illustrated by the Good Samaritan parable. Matthew 7:12 says: "Treat others as you want to be treated, for this sums up the Law and the prophets."

c.4 BC to 65ADRoman Stoic Seneca teaches the golden rule: "Let us put ourselves in the place of the man with whom we are angry; we are often unwilling to bear what we would have been willing to inflict," "Let us give in the way we would like to receive - willingly, quickly, and without hesitation," and "Treat your inferiors as you would be treated by your betters." The golden rule fits well the ethics of the Stoics, who propose a natural moral law, accessible to everyone's reason, that directs us to be just and considerate toward everyone. (Wattles 1996: 39f)

c.56ADPaul's letter to the Romans 2:1-3 expresses a golden-rule like idea: "We condemn ourselves when we condemn another for doing what we do."

c.65ADThe western text of the Acts of the Apostles 15:20 & 29 has a negative golden rule: "What you don't want done to yourself, don't do to others."

c.70AD"The Two Ways," a Dead Sea Scroll discovered in the 1940s, says: "The way of life is this: First, you shall love the Lord your maker, and secondly, your neighbor as yourself. And whatever you don't want to be done to you, don't do to anyone else." (Wattles 1996: 47)

c.80ADThe Didache, summarizing early Christian teachings, begins: "There are two paths, one of life and one of death, and a great difference between them. The way of life is this. First, you shall love the God who made you. Second, you shall love your neighbor as yourself. And whatever you wouldn't have done to you, don't do to another."

c.90ADThe ex-slave Stoic Epictetus writes: "What you shun enduring yourself, don't impose on others. You shun slavery - beware of enslaving others!"

c.90ADThe apocryphal gospel of Thomas attributes a negative golden rule to Jesus (verse 6): "Don't do what you hate."

c.120ADRabbi Akiba says: "This is the fundamental principle of the Law: Don't treat your neighbor how you hate to be treated yourself." (G. King 1928: 268) His students support the golden rule: Rabbi Eleazar ("Let another's honor be as dear to you as your own") and Rabbi Jose ("Let another's property be as dear to you as your own"). (Wattles 1996: 202)

c.130ADAristides defends his fellow Christians, who "never do to others what they would not wish to happen to themselves," against persecution.

c.150ADThe Ethiopian version of the apocryphal Book of Thekla ascribes a negative golden rule to Paul: "What you will not that men should do to you, you also shall not do to another."

c.150-1600Many Christians, seeing the golden rule's wide acceptance across religions and cultures, view the golden rule as the core of the natural moral law that Paul saw as written on everyone's heart (Romans 2:14f). The golden rule is proclaimed as the central norm of the natural moral law by Justin Martyr, Origen, Basil, Augustine, Gratian, Anselm of Canterbury, William of Champeaux, Peter Lombard, Hugh of St. Victor, John of Salisbury, Bonaventure, Duns Scotus, Luther, Calvin, and Erasmus. (Reiner 1983 and du Roy 2008)

222-235Roman Emperor Alexander Severus adopts the golden rule as his motto, displays it on public buildings, and promotes peace among religions. Some say the golden rule is called golden because Severus wrote it on his wall in gold.

c.263-339Eusebius of Caesarea's golden-rule prayer begins: "May I be an enemy to no one and the friend of what abides eternally. May I never quarrel with those nearest me, and be reconciled quickly if I should. May I never plot evil against others, and if anyone plot evil against me, may I escape unharmed and without the need to hurt anyone else."

349-407John Chrysostom teaches the golden rule: "Whatever you would that men should do to you, do to them. Let your own will be the law. Do you wish to receive kindness? Be kind to another. And again: Don't do to another what you hate. Do you hate to be insulted? Don't insult another. If we hold fast to these two precepts, we won't need any other instruction." (du Roy 2008: 91)

354-430Augustine says that the golden rule is part of every nation's wisdom and leads us to love God and neighbor (since we want both to love us). He gives perhaps the first golden-rule objection: if we want bad things done to us (e.g., we want others to get us drunk), by the golden rule we'd have a duty to do these things to others. He in effect suggests taking the golden rule to mean "Whatever good things you want done to yourself, do to others." [Actually, he thought that willing, as opposed to desiring, is always for the good; so he formulated the golden rule in terms of willing.]

610Muhammad receives the Qur'an, which instructs us to do good to all (4:36) and includes the golden-rule like saying: "Woe to those who cheat: they demand a fair measure from others but they do not give it themselves" (83:1-3). Several Hadiths (Bukhari 1:2:12, Muslim 1:72f, and An-Nawawi 13) attribute this golden rule to Muhammad: "None of you is a true believer unless he wishes for his brother what he wishes for himself."

c.650Imam Ali, Muhammad's relative, says: "What you prefer for yourself, prefer for others; what you find objectionable for yourself, treat as such for others. Don't wrong anyone, just as you would not like to be wronged; do good to others just as you would like others to do good to you; that which you consider immoral for others, consider immoral for yourself."

c.700Shintoism in Japan expresses the golden rule: "Be charitable to all beings, love is God's representative. Don't forget that the world is one great family. The heart of the person before you is a mirror; see there your own form."

c.810The Book of Kells, a gospel book lavishly illustrated by Irish monks, illustrates the golden rule as a dog extending a paw of friendship to a rabbit.

c.890King Arthur's Laws emphasizes the golden rule: "What you will that others not do to you, don't do to others. From this one law we can judge rightly."

c.1060Confucian philosopher Zhang Zai writes: "If one loves others just as one is disposed to love oneself, one realizes benevolence completely. This is illustrated by the words 'If something is done to you and you don't want it, then for your part don't do it to others.'" (Nivison 1996: 67)

c.1093Muslim Abu Hamid al-Ghazali in his Disciplining the Soul (the section on discovering faults) uses the golden rule: "Were all people only to renounce the things they dislike in others, they would not need anyone to discipline them."

1140Gratian, the father of canon law, identifies natural law with the golden rule: "By natural law, each person is commanded to do to others what he wants done to himself and is prohibited from inflicting on others what he does not want done to himself. Natural law is common to all nations because it exists everywhere by natural instinct. It began with the appearance of rational creatures and does not change over time, but remains immutable." (Pennington 2008)

c.1170Moses Maimonides's Sefer Hamitzvoth (positive commandment 208) says: "Whatever I wish for myself, I am to wish for another; and whatever I do not wish for myself or for my friends, I am not to wish for another. This injunction is contained in His words: 'Love your neighbor as yourself.'"

c.1200Inca leader Manco Cpac in Peru teaches: "Each one should do unto others as he would have others do unto him." (Wattles 1996: 192)

c.1200The Tales of Sendebar, a popular romance in many languages, ends with words from the sage Sendebar to a king of India: "'My request is that you don't do to your neighbor what is hateful to you and that you love your neighbor as yourself.' The King did as Sendebar counseled him and was wiser than all the sages of India." (Epstein 1967: 297-9)

c.1220Francis of Assisi, who often invokes the golden rule, at least four times formulates it using a same-situation clause (the earliest such use that I'm aware of), as in "Blessed is the person who supports his neighbor in his weakness as he would want to be supported were he in a similar situation."

c.1230Muslim Sufi thinker Ibn Arabi sees the golden rule as applying to all creatures: "All the commandments are summed up in this, that whatever you would like the True One to do to you, that do to His creatures." (See my 3.1c.)

1259 Gulistan, by the Persian poet Sa'di, has these verses, which are now displayed at the entrance of the United Nations Hall of Nations: "Human beings are members of a whole, In creation of one essence and soul. If one member is afflicted with pain, Other members uneasy will remain. If you have no sympathy for human pain, The name of human you cannot retain."

1265-74Thomas Aquinas's Summa Theologica (I-II, q. 94, a. 4) says the golden rule is common to the gospels and to human reason. He adds (I-II, q. 99, a. 1) that "when it is said, 'All things whatsoever you would that men should do to you, do you also to them,' this is an explanation of the rule of neighborly love contained implicitly in the words, 'You shall love your neighbor as yourself.'"

c.1400Hindu Songs of Kabir (65) teach the golden rule: "One who is kind and who practices righteousness, who considers all creatures on earth as his own self, attains the Immortal Being; the true God is ever with him."

c.1400Sikhism from India teaches: "Conquer your egotism. As you regard yourself, regard others as well." (Shri Guru Granth Sahib, Raag Aasaa 8:134)

1477Earl Rivers's Dictes and Sayings of the Philosophers, the first book printed in England, has (p. 70): "Do to other as thou wouldst they should do to thee. And do to noon other but as thou wouldst be doon to."

1553The Anglican Book of Common Prayer's catechism says: "What is your duty towards your neighbor? Answer: My duty towards my neighbor is, to love him as myself. And to do to all men as I would they should do unto me."

1558John Calvin's commentary on Matthew, Mark, and Luke says: "Where our own advantage is concerned, there is not one of us who cannot explain minutely and ingeniously what ought to be done. Christ therefore shows that every man may be a rule of acting properly and justly towards his neighbors, if he do to others what he requires to be done to him."

1568Humfrey Baker uses the term "golden rule" of the mathematical rule of three: if a/b = c/x then x = (b c)/a. At this time, "golden rule" isn't yet applied to "Do unto others" but rather is used for key principles of any field. Many British writers of this time speak of "Do unto others" but don't call it the "golden rule" (these writers include John Ponet in 1554, Giovanni Battista Gelli in 1558, William Painter in 1567, Laurence Vaux in 1568, John Calvin in 1574, Everard Digby in 1590, and Olivier de La Marcha in 1592).

1568Laurence Vaux's Catechism says that the last seven commandments are summed up in "Do unto others, as we would be done to ourselves."

1599Edward Topsell writes that "Do unto others" serves well instead of other things that have been called golden rules.

1604Charles Gibbon is perhaps the first author to explicitly call "Do unto others" the golden rule. At least 10 additional British authors before 1650 use golden rule to refer to "Do unto others": William Perkins in 1606, Thomas Taylor in 1612 & 1631, Robert Sanderson in 1627, John Mayo in 1630, Thomas Nash in 1633, John Clark in 1634, Simeon Ashe in 1643, John Ball in 1644, John Vicars in 1646, and Richard Farrar in 1648.

1616Richard Eburne's The Royal Law discusses the golden rule. Several other writers called the golden rule the royal law (after James 2:8), but this usage didn't catch on.

1644Rembrandt's Good Samaritan drawing depicts a golden-rule example.

1651Thomas Hobbes sees humans as naturally egoistic and amoral. Morality comes from a social contract that humans, to further their interests and prevent social chaos, agree to. The golden rule sums up morality: "When you doubt the rightness of your action toward another, suppose yourself in the other's place. Then, when your self-love that weighs down one side of the scale be taken to the other side, it will be easy to see which way the balance turns." (Leviathan, ch. 15)

1660Robert Sharrock attacks Hobbes and raises golden-rule objections, including the criminal example. (De Officiis secundum Naturae Jus, ch. 2, 11)

1671Benjamin Camfield publishes a golden-rule book (A Profitable Enquiry Into That Comprehensive Rule of Righteousness, Do As You Would Be Done By) and uses a same-situation clause (p. 61): "We must suppose other men in our condition, rank, and place, and ourselves in theirs." Later golden-rule books by Boraston, Goodman, and Clarke use similar clauses.

1672Samuel Pufendorf's On the Law of Nature and Nations (bk. 2, 3:13) sees the golden rule as implanted into our reason by God, answers Sharrock's objections, defends the golden rule by the idea that we ought to hold everyone equal to ourselves, and gives golden-rule quotes from various sources (including Hobbes, Aristotle, Seneca, Confucius, and the Peruvian Manco Cpac).

1677Baruch Spinoza's Ethics (pt. 4, prop. 37) states: "The good which a virtuous person aims at for himself he will also desire for the rest of mankind."

1684George Boraston publishes a short golden-rule book: The Royal Law, or the Golden Rule of Justice and Charity. He says (p. 4): "Our own regular and well-governed desires, what we are willing that other men should do, or not do to us, are a sufficient direction and admonition, what we in the like cases, ought to do or not to do to them."

1688John Goodman publishes a golden-rule book: The Golden Rule, Or The Royal Law of Equity Explained. He sees the golden rule as universal across the globe, deals with objections, and puts the golden rule in a Christian context. The golden rule requires "That I both do, or refrain from doing (respectively) toward him, all that which (turning the tables and then consulting my own heart and conscience) I should think that neighbor of mine bound to do, or to refrain from doing toward me in the like case."

1688Four Pennsylvania Quakers sign the first public protest against slavery in the American colonies, basing this on the golden rule: "There is a saying, that we shall do unto others as we would have them do unto us - making no difference in generation, descent, or color. What in the world would be worse to do to us, than to have men steal us away and sell us for slaves to strange countries, separating us from our wives and children? This is not doing to others as we would be done by; therefore we are against this slave traffic."

1690John Locke's An Essay Concerning Human Understanding contends that the human mind started as a blank slate and thus the golden rule can't be innate or self-evident (bk. 1, ch. 2, 4): "Should that most unshaken rule of morality, 'That one should do as he would be done unto,' be proposed to one who never heard of it, might he not without absurdity ask why? And then aren't we bound to give a reason? This plainly shows it not to be innate." (We can give a why for the golden rule - see my 1.8 & 2.1d and ch. 12-13. But what is Locke's "No belief that can be questioned is innate or self-evident" premise based on? Is it innate or self-evident, or how is it proved?)

1693Quaker George Keith, in an influential pamphlet, gives the first anti-slavery publication in the American colonies. He writes: "Christ commanded, All things whatsoever you would that men should do unto you, do you even so to them. Therefore as we and our children would not be kept in perpetual bondage and slavery against our consent, neither should we keep others in perpetual bondage and slavery against their consent."

1698Quaker Robert Piles writes: "Some time ago, I was inclined to buy Negroes to help my family (which includes some small children). But there arose a question in me about the lawfulness of this under the gospel command of Christ Jesus: Do unto all men as you would have all men do unto you. We ourselves would not willingly be lifelong slaves."

1704Gottfried Leibniz raises objection 12 (in my 14.3d), that the golden rule assumes antecedent moral norms: "The rule that we should do to others only what we are willing that they do to us requires not only proof but also elucidation. We would wish for more than our share if we had our way; so do we also owe to others more than their share? I will be told that the rule applies only to a just will. But then the rule, far from serving as a standard, will need a standard."

1706Samuel Clarke's Discourse Concerning the Unchangeable Obligations of Natural Religion proposes: "Whatever I judge reasonable or unreasonable, for another to do for me, that, by the same judgment, I declare reasonable or unreasonable that I in the like case should do for him. And to deny this either in word or action, is as if a man should contend, that though two and three are equal to five, yet three and two are not so."

1715John Hepburn's American Defense of the Golden Rule says: "Doing to others as we would not be done by is unlawful. But making slaves of Negroes is doing to others as we would not be done by. Therefore, making slaves of Negroes is unlawful."

1725Jabez Fitch's "Sermon on the golden rule" defends the golden rule against objections and bases it on Christ's authority, abstract justice, and self-interest.

1739David Hume's A Treatise of Human Nature, disputing those who see humans as essentially egoistic, argues that sympathy is the powerful source of morality (bk. 3, pt. 2, 1): "There is no human whose happiness or misery does not affect us when brought near to us and represented in lively colors."

1741Isaac Watts's Improvement of the Mind, in discussing key principles in various fields, says: "Such is that golden principle of morality, which our blessed Lord has given us, Do that to others, which you think just and reasonable that others should do to you, which is almost sufficient in itself to solve all cases of conscience which relate to our neighbor."

1747Methodism founder John Wesley says that the golden rule "commends itself, as soon as heard, to every man's conscience and understanding; no man can knowingly offend against it without carrying his condemnation in his own breast." (Sermon 30, on Mathew 7:1-12)

1754John Wollman protests slavery on the basis of the golden rule: "Jesus has laid down the best criterion by which mankind ought to judge of their own conduct: Whatsoever you would that men should do unto you, do you even so to them. One man ought not to look upon another man, or society of men, as so far beneath him, but he should put himself in their place, in all his actions towards them, and bring all to this test: How should I approve of this conduct, were I in their circumstance and they in mine?"

1762Jean-Jacques Rousseau's mile (bk. 4) says: "The precept of doing unto others as we would have them do unto us has no foundation other than conscience and sentiment. When an expansive soul makes me identify myself with my fellow, and I feel that I am, so to speak, in him, it is in order not to suffer that I do not want him to suffer. I am interested in him for love of myself, and nature leads me to desire my well-being wherever I feel my existence."

1763Voltaire, inspired by Confucian writings that Jesuits brought from China, says: "The single fundamental and immutable law for men is the following: 'Treat others as you would be treated.' This law is from nature itself: it cannot be torn from the heart of man." (du Roy 2008: 94)

1774Caesar Sarter, a black ex-slave, writes: "Let that excellent rule given by our Savior, to do to others, as you would that they should do to you, have its due weight. Suppose that you were ensnared away - the husband from the dear wife of his bosom - or children from their fond parents. Suppose you were thus ravished from such a blissful situation, and plunged into miserable slavery, in a distant land. Now, are you willing that all this should befall you?"

1776Humphrey Primatt's On the Duty of Mercy and Sin of Cruelty to Brute Animals uses the golden rule: "Do you that are a man so treat your horse, as you would be willing to be treated by your master, in case you were a horse."

1776Thomas Jefferson writes the Declaration of Independence: "We hold these truths to be self-evident; that all men are created equal; that they are endowed by their creator with certain unalienable rights, that among these are life, liberty, and the pursuit of happiness." But he owns hundreds of slaves. The poet Phillis Wheatley, a black ex-slave, complains about the inconsistency between American words and actions about freedom.

1777 New England Primer for children has this poem: "Be you to others kind and true, As you'd have others be to you; And neither do nor say to men, Whate'er you would not take again." Some added a retaliatory second verse: "But if men do and say to you, That which is neither kind nor true, Take a good stick, and say to men, 'Don't say or do that same again.'"

1785Immanuel Kant's Groundwork of the Metaphysic of Morals has a footnote objecting to the "trivial" golden rule, that it doesn't cover duties to oneself or benevolence to others (since many would agree not to be helped by others if they could be excused from helping others) and would force a judge not to punish a criminal. Kant's objections (which I answer in 14.3c) lowered the golden rule's credibility for many. Yet Kant's larger ethical framework is golden-rule like. His "I ought never to act except in such a way that I can also will that my maxim should become a universal law" resembles Gold 7 of my 2.3. And his "Treat others as ends in themselves and not just as means" is perhaps well analyzed as "Treat others only as you're willing to be treated in the same situation."

1788John Newton's Thoughts upon the African Slave Trade begins with the golden rule and condemns the trade. A former slave trader, Newton during a storm at sea converted to Christianity. He wrote the Amazing Grace hymn, which begins "Amazing grace, how sweet the sound, that saved a wretch like me!"

1791-1855Liu Pao-nan's Textual Exegesis of Confucius's Analects says: "Don't do to others what you don't want them to do to you. Then by necessity we must do to others what we want them to do to us." (W. Chan 1955: 300)

1800sThe Underground Railroad is a secret network of Americans who help black slaves escape into Canada. To raise funds, they sell anti-slavery tokens, imprinted with things like the golden rule or a crouching slave with the words "Am I not a man and a brother."

1812The Grimm Brothers' "The old man and his grandson" tells how a grandson reminds his parents to follow the golden rule toward Grandpa (1.1 & 6.3).

1817-92Bah'u'llh in Persia establishes the Bah' faith, which believes in one God and ultimately just one religion. God revealed himself through prophets that include Abraham, Moses, Krishna, Buddha, Zoroaster, Christ, Muhammad, and Bah'u'llh. Humanity is one family and needs to live together in love and fellowship. The Bah' golden rule says: "One should wish for one's brother that which one wishes for oneself."

1818Sir Walter Scott's Rob Roy novel says: "'Francis understands the principle of all moral accounting, the great ethic rule of three. Let A do to B, as he would have B do to him; the product will give the conduct required.' My father smiled at this reduction of the golden rule to arithmetical form."

1818The Presbyterian General Assembly uses the golden rule to condemn slavery.

1826Joseph Butler, in a sermon on self-deceit, says: "Substitute another for yourself, consider yourself as the person affected by such a behavior, or toward whom such an action is done: and then you would not only see, but likewise feel, the reasonableness or unreasonableness of such an action."

1827Joseph Smith receives the Book of Mormon, which has the golden rule: "Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets" (3 Nephi 14:12).

1828The Methodist Christian Advocate uses the golden rule to protest America's treatment of Indians.

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