Golden Rule

Not to be confused with Golden Law, Golden ratio, or Golden Act.

For other uses, see Golden Rule (disambiguation).

The Golden Rule or ethic of reciprocity is a moral maxim or principle of altruism found in many human cultures and religions, suggesting it may be related to a fundamental human nature.^[1]^[2] The maxim may appear as either a positive or negative injunction governing conduct:

One should treat others as one would like others to treat oneself (positive or directive form).^[1]
One should not treat others in ways that one would not like to be treated (negative or prohibitive form).^[1]
What you wish upon others, you wish upon yourself (empathic or responsive form).^[1]

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]

Etymology

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]

Antiquity

Ancient Egypt

Possibly the earliest affirmation of reciprocity reflecting the ancient Egyptian goddess, Ma'at, who 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]

Ancient Near East

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)

Ancient China

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

"Never impose on others what you would not choose for yourself." — Confucius^[14](c. 500 BC)
"If people regarded other people's families in the same way that they regard their own, who then would incite their own family to attack that of another? For one would do for others as one would do for oneself." — Mozi (c. 400 BC)
"Regard your neighbor's gain as your own gain, and your neighbor's loss as your own loss." — Laozi^[15] (c. 500 BC)

Ancient India

Sanskrit tradition

In Mahābhārata, the ancient epic of India, (c 800–700 BC) comes a discourse where the wise minister Vidura advises the King Yuddhiśhṭhira 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 (kāma) the lowest. Hence, (keeping these in mind), by self-control and by making dharma (right conduct) your main focus, treat others as you treat yourself."

tasmād_dharma-pradhānéna bhavitavyam yatātmanā | tathā cha sarva-bhūtéṣhu vartitavyam yathātmani || (तस्माद्धर्मप्रधानेन भवितव्यं यतात्मना। तथा च सर्वभूतेषु वर्तितव्यं यथात्मनि॥ Mahābhārata Shānti-Parva 167:9)

Tamil tradition

In the Section on Virtue, and Chapter 32 of the Tirukkuṛaḷ (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)

Ancient Greece

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

"Avoid doing what you would blame others for doing." – Thales^[16] (c. 624 BC – c. 546 BC)
"What you do not want to happen to you, do not do it yourself either. " – Sextus the Pythagorean.^[17] The oldest extant reference to Sextus is by Origen in the third century of the common era.^[18]
"Do not do to others that which angers you when they do it to you." – Isocrates^[19](436–338 BC)

Ancient Persia

The Pahlavi Texts of Zoroastrianism (c 300 BC–1000 AD) were an early source for the Golden Rule: "That nature alone is good which refrains from doing to another whatsoever is not good for itself." Dadisten-I-dinik, 94,5, and "Whatever is disagreeable to yourself do not do unto others." Shayast-na-Shayast 13:29^[20]

Ancient Rome

Seneca the Younger (c. 4 BC–65 AD), a practitioner of Stoicism (c. 300 BC–200 AD) expressed the Golden Rule in his essay regarding the treatment of slaves: "Treat your inferior as you would wish your superior to treat you." The Stoic Philosophy of Seneca.^[21]

Religious context

Abrahamic religions

Judaism

Christianity

Islam

Bahá'í Faith

Indian religions

Hinduism

Buddhism

Jainism

Sikhism

East Asian religions

Confucianism

Taoism

Mohism

Iranian Religions

New Religious Movements

Wicca

Scientology

Secular context

Global ethic

Main article: Towards a Global Ethic: An Initial Declaration

The "Declaration Toward a Global Ethic"^[57] from the Parliament of the World’s Religions^[58]^[59] (1993) proclaimed the Golden Rule ("We must treat others as we wish others to treat us") as the common principle for many religions.^[60] The Initial Declaration was signed by 143 leaders from all of the world's major faiths, including Baha'i Faith, Brahmanism, Brahma Kumaris, Buddhism, Christianity, Hinduism, Indigenous, Interfaith, Islam, Jainism, Judaism, Native American, Neo-Pagan, Sikhism, Taoism, Theosophist, Unitarian Universalist and Zoroastrian.^[60]^[61] In the folklore of several cultures the Golden Rule is depicted by the allegory of the long spoons.

Humanism

Existentialism

Other contexts

Human rights

According to Marc H. Bornstein, and William E. Paden, the Golden Rule is arguably the most essential basis for the modern concept of human rights, in which each individual has a right to just treatment, and a reciprocal responsibility to ensure justice for others.^[68]

However Leo Damrosch argued that the notion that the Golden Rule pertains to "rights" per se is a contemporary interpretation and has nothing to do with its origin. The development of human "rights" is a modern political ideal that began as a philosophical concept promulgated through the philosophy of Jean Jacques Rousseau in 18th century France, among others. His writings influenced Thomas Jefferson, who then incorporated Rousseau's reference to "inalienable rights" into the United States Declaration of Independence in 1776. Damrosch argued that to confuse the Golden Rule with human rights is to apply contemporary thinking to ancient concepts.^[69]

Economics

Not to be confused with Golden Rule (fiscal policy).

Richard Swift, referring to ideas from David Graeber, suggests that "without some kind of reciprocity society would no longer be able to exist."^[70] His article, Pathways & possibilities, has a subsection called "A reciprocal economy"^[70] which refers to Graeber's concept of "baseline communism": Swift writes: "If we treated each other .... strictly on the basis of profit and loss, life would be intolerable. So why shouldn't we make the principle of generous reciprocity, so present in everyday interactions, the basis of economic life rather than the current model of competing egoism?"^[70]

Psychology

If the negative/prohibitive form of the Golden Rule would stand alone, it would simply serve as a proactive motivation against wrong action. But the Golden Rule in general actually serves as a motivation toward proactive action. As Frank Crane put it, "The Golden Rule is of no use to you whatsoever unless you realize that it's your move!"^[71]

Popular Culture

An alternative meaning of the Golden Rule is described in the song 3-Way (The Golden Rule) by The Lonely Island. The song asserts the golden rule that men may in fact engage in sexual activities with one another, and not be considered homosexuals, so long as there is a third party involved. To put it in colloquial terms: "it's not gay, when it's in a three-way".^[72]

Children's stories

Charles Kingsley's The Water Babies (1863) includes a character named Mrs Do-As-You-Would-Be-Done-By (and another, Mrs Be-Done-By-As-You-Did).^[73]

Criticism of the Golden Rule as stated in "Do unto others"

Many people have criticized the most common Western affirmation of the golden rule; "do unto others what you want them to do to you", for its inapplicability in various contexts. Playwright George Bernard Shaw once said that "the golden rule is that there are no golden rules". Shaw suggested an alternative rule: "Do not do unto others as you would that they should do unto you. Their tastes may not be the same" (Maxims for Revolutionists; 1903). Karl Popper wrote: "The golden rule is a good standard which is further improved by doing unto others, wherever reasonable, as they want to be done by" (The Open Society and Its Enemies, Vol. 2). This concept has recently been called "The Platinum Rule."^[74] Philosophers, such as Immanuel Kant^[75] and Friedrich Nietzsche,^[76] have objected to the rule on a variety of grounds. The most serious among these is its application. How does one know how others want to be treated? The obvious way is to ask them, but this cannot be done if one assumes they have not reached a particular and relevant understanding.

Differences in values or interests

Shaw's comment about differing tastes suggests that if your values are not shared with others, the way you want to be treated will not be the way they want to be treated. Hence, the Golden Rule of "due unto others" is "dangerous in the wrong hands,"^[77] according to philosopher Iain King, because "some fanatics have no aversion to death: the Golden Rule might inspire them to kill others in suicide missions."^[78]

Differences in situations

Immanuel Kant famously criticized the golden rule for not being sensitive to differences of situation, noting that a prisoner duly convicted of a crime could appeal to the golden rule while asking the judge to release him, pointing out that the judge would not want anyone else to send him to prison, so he should not do so to others.^[75] Kant's Categorical Imperative, introduced in Groundwork of the Metaphysic of Morals, is often confused with the Golden Rule.

Cannot be a sole guide to action

Philosopher Iain King has argued that "(although) the idea of mirroring your treatment of others with their treatment of you is very widespread indeed… most ancient wisdoms express this negatively – advice on what you should not do, rather than what you should."^[79] He argues this creates a bias in favour of inertia which allows bad actions and states of affairs to persist. The positive formulation, meanwhile, can be "incendiary",^[80] since it "can lead to cycles of tit-for-tat reciprocity," unless it is accompanied by a corrective mechanism, such as a concept of forgiveness.^[80] Therefore, he concludes that there can be no viable formulation of the Golden Rule, unless it is heavily qualified by other maxims.^[81]

Responses to criticisms

Walter Terence Stace, in The Concept of Morals (1937), wrote:

Mr. Bernard Shaw's remark "Do not do unto others as you would that they should do unto you. Their tastes may be different" is no doubt a smart saying. But it seems to overlook the fact that "doing as you would be done by" includes taking into account your neighbor's tastes as you would that he should take yours into account. Thus the "golden rule" might still express the essence of a universal morality even if no two men in the world had any needs or tastes in common.^[82]

Marcus George Singer observed that there are two importantly different ways of looking at the golden rule: as requiring (1) that you perform specific actions that you want others to do to you or (2) that you guide your behavior in the same general ways that you want others to.^[83] Counter-examples to the golden rule typically are more forceful against the first than the second.

In his book on the golden rule, Jeffrey Wattles makes the similar observation that such objections typically arise while applying the golden rule in certain general ways (namely, ignoring differences in taste, in situation, and so forth). But if we apply the golden rule to our own method of using it, asking in effect if we would want other people to apply the golden rule in such ways, the answer would typically be no, since it is quite predictable that others' ignoring of such factors will lead to behavior which we object to. It follows that we should not do so ourselves—according to the golden rule. In this way, the golden rule may be self-correcting.^[84] An article by Jouni Reinikainen develops this suggestion in greater detail.^[85]

It is possible, then, that the golden rule can itself guide us in identifying which differences of situation are morally relevant. We would often want other people to ignore any prejudice against our race or nationality when deciding how to act towards us, but would also want them to not ignore our differing preferences in food, desire for aggressiveness, and so on. The platinum rule, and perhaps other variants, might also be self-correcting in this same manner.

Scientific research

Further information: Reciprocity (social psychology) and Reciprocal altruism

There has been research published arguing that some 'sense' of fair play and the Golden Rule may be stated and rooted in terms of neuroscientific and neuroethical principles.^[86]

References

1 2 3 4 5 Antony Flew, ed. (1979). "golden rule". A Dictionary of Philosophy. London: Pan Books in association with The MacMillan Press. p. 134. ISBN 0-330-48730-2. This dictionary of philosophy contains the following exact quote under the entry for "golden rule": "The maxim 'Treat others how you wish to be treated'. Various expressions of the rule are to be found in tenets of most religions and creeds through the ages, testifying to its universal applicability." (end quote).
↑ Walter Terence Stace argued that the Golden Rule was much more than simply an ethical code. Instead, he posits, it "express[es] the essence of a universal morality." The rationale for this crucial distinction occupies much of his book The Concept of Morals (1937): – Stace, Walter T. (1937). The Concept of Morals. New York: The MacMillan Company (reprinted 1975 by permission of MacMillan Publishing Co. Inc.); (also reprinted by Peter Smith Publisher Inc, January 1990). p. 136. ISBN 0-8446-2990-1. (above quote found p. 136, ch. 6)
↑ "The moral primacy of basic respect.".
↑ W.A. Spooner, "The Golden Rule," in James Hastings, ed. Encyclopedia of Religion and Ethics, Vol. 6 (New York: Charles Scribner's Sons, 1914) pp. 310–12, quoted in Rushworth M. Kidder, How Good People Make Tough Choices: Resolving the Dilemmas of Ethical Living, Harper, New York, 2003. ISBN 0-688-17590-2. p. 159. Simon Blackburn also notes the connection between Confucius and the Golden Rule. Simon, Blackburn (2001). Ethics: A Very Short Introduction. Oxford: Oxford University Press. p. 101. ISBN 978-0-19-280442-6.
↑ Epstein, Greg M. (2010). Good Without God: What a Billion Nonreligious People Do Believe. New York: HarperCollins. p. 115. ISBN 978-0-06-167011-4.
↑ Simon, Blackburn (2001). Ethics: A Very Short Introduction. Oxford: Oxford University Press. p. 101. ISBN 978-0-19-280442-6.
↑ Wattles, Jeffrey (1996). The Golden Rule. Oxford University Press.
↑ Swift, Richard (July 2015). "Pathways & possibilites". New Internationalist 484 (July/August 2015). |access-date= requires |url= (help)
↑ Gensler, Harry J. (2013). Ethics and the Golden Rule. Routledge. p. 84. ISBN 978-0415806862.
↑ Eloquent Peasant PDF "Now this is the command: do to the doer to make him do"
↑ "The Culture of Ancient Egypt", John Albert Wilson, p. 121, University of Chicago Press, 1956, ISBN 0-226-90152-1 "Now this is the command: Do to the doer to cause that he do"
↑ Eloquent Peasant PDF "The peasant quotes a proverb that embodies the do ut des principle"
↑ "A Late Period Hieratic Wisdom Text: P. Brooklyn 47.218.135", Richard Jasnow, p. 95, University of Chicago Press, 1992, ISBN 978-0-918986-85-6.
↑ Analects XV.24 (tr. David Hinton)
↑ T'ai Shang Kan Ying P'ien (Sacred Books of the East)
↑ Diogenes Laërtius, "The Lives and Opinions of Eminent Philosophers", I:36
↑ "The Sentences of Sextus".
↑ The Sentences of Sextus Article
↑ Isocrates, Nicocles or the Cyprians, Isoc 3.61 (original text in Greek); cf. Isoc. 1.14, Isoc. 2.24, 38, Isoc. 4.81.
↑ "Pahlavi Texts of Zoroastrianism, Part 2 of 5: The Dadistan-i Dinik and the Epistles of Manuskihar", Thomas Firminger Thiselton-Dyer (1843 - 1928), Forgotten Books (May 7, 2008), ISBN 978-1606201992.
↑ "41. Slaves", The Stoic Philosophy of Seneca. Moses Hadas, (1968), ISBN 978-0393004595.
↑ Jewish Encyclopedia: Hillel: "His activity of forty years is perhaps historical; and since it began, according to a trustworthy tradition (Shab. 15a), one hundred years before the destruction of Jerusalem, it must have covered the period 30 B.C.[E.] -10 C.E."
1 2 3 "ADAM". JewishEncyclopedia.com. Retrieved 12 September 2013.
↑ "Leviticus". The Torah. Jewish Publication Society. p. 19:17.
↑ Plaut, The Torah — A Modern Commentary; Union of American Hebrew Congregations, New York 1981; p. 892.
↑ Gensler, Harry J. (1996). Formal Ethics. Routledge. p. 105. ISBN 0-415-13066-2.
↑ Kedoshim 19:18, Toras Kohanim, ibid. See also Talmud Yerushalmi, Nedarim 9:4; Bereishis Rabbah 24:7.
↑ "Sol Singer Collection of Philatelic Judaica". Emory University. Archived from the original on 7 April 2008.
↑ Blackburn, Simon (2001). Ethics: A Very Short Introduction. Oxford: Oxford University Press. p. 101. ISBN 978-0-19-280442-6.
↑ The Holy Bible, New Century Version. 2005 by Thomas Nelson, Inc.
↑ Vaux, Laurence (1583). A Catechisme / or / Christian Doctrine. Manchester, England: The Chetham Society, reprinted by The Chetham Society in 1885. p. 48 (located in the text just before the title, "Of the Five Commandments of the Church." Scroll up slightly to see a section saying: "The sum of the ten Commandments does consist in the love towards god, and our neighbor (Ephe. 4., Matt. 7.). In the first Table be three Commandments: which take away and forbid sin and vice against the worshipping of God. They forbid idolatry, apostasy, heresy, superstition, perjury, blasphemy, and move us to the pure and true worshipping of God in heart, word and deed. In the Second table be seven Commandments, which command us to give reverence and honor to every man in his degree, to profit all, and hurt none: to do unto others, as we would be done to ourselves.").
↑ "John Wesley's Explanatory Notes on Luke 10". Christnotes.org. Retrieved 12 September 2013.
↑ Moore: Judaism in the First Centuries of the Christian Era; Cambridge, Harvard University Press, 1927–1930; Vol. 2, p. 87, Vol. 3, p. 180.
↑ Wattles (191), Rost (100)
1 2 3 [English title: Conversations of Muhammad]
Wattles (192)
Rost (100)
Donaldson Dwight M. 1963. Studies in Muslim Ethics, p. 82. London: S.P.C.K.
↑ http://www.hadith.net/english/sources/nahj/letters/31.htm
↑ "Bahá'í Reference Library - The Hidden Words of Bahá’u’lláh, Page 11". Reference.bahai.org. 31 December 2010. Retrieved 12 September 2013.
↑ "The Golden Rule Bahá'í Faith". Replay.waybackmachine.org. 11 April 2009. Archived from the original on 11 April 2009. Retrieved 12 September 2013.
↑ Tablets of Bahá'u'lláh, p71
↑ "The Hidden Words of Bahá'u'lláh – Part II". Info.bahai.org. Retrieved 12 September 2013.
↑ Epistle to the Son of the Wolf, p30
↑ Words of Wisdom See: The Golden Rule
↑ Bahá'u'lláh, Gleanings, LXVI:8
↑ Hidden Words of Bahá'u'lláh, p10
↑ "Mahabharata Book 13". Mahabharataonline.com. 13 November 2006. Retrieved 12 September 2013.
↑ ""Gautama Buddha (B.C. 623-543)" by T.W. Rhys-Davids, The World's Great Events, B.C. 4004-A.D. 70 (1908) by Esther Singleton, pp. 124-135". Unz.org. 28 November 2012. Retrieved 12 September 2013.
↑ "The Buddha (BC 623-BC 543) - Religion and spirituality Article - Buddha, Bc, 623". Booksie. 8 July 2012. Retrieved 12 September 2013.
↑ Detachment and Compassion in Early Buddhism by Elizabeth J. Harris (enabling.org)
↑ Jacobi, Hermann (1884). Ācāranga Sūtra, Jain Sutras Part I, Sacred Books of the East, Vol. 22. Sutra 155-6
↑ Varni, Jinendra; Ed. by Sagarmal Jain, translated by T. K. Tukol and K. K. Dixit (1993). Samaṇ Suttaṁ. New Delhi: Bhagwan Mahavir memorial Samiti. Cite uses deprecated parameter |coauthors= (help)
↑ Chinese Text Project. "Confucianism, The Analects, Section 15: Wei Ling Gong, (see number 24)". Chinese Text Project. Retrieved 29 December 2011.
↑ Ivanhoe and Van Norden translation, 68-69
↑ Hubbard, L. Ron (2012). "Precept 19". The Way to Happiness. The Way to Happiness Foundation International. Retrieved 22 April 2012.
↑ Hubbard, L. Ron (2007). The Way to Happiness: A Common Sense Guide to Better Living. Los Angeles: L. Ron Hubbard Library. p. 59. ISBN 1-59970-036-0.
↑ Hubbard, L. Ron (2012). "Precept 20". The Way to Happiness. The Way to Happiness Foundation International. Retrieved 22 April 2012.
↑ Hubbard, L. Ron (2007). The Way to Happiness: A Common Sense Guide to Better Living. Los Angeles: L. Ron Hubbard Library. p. 61. ISBN 1-59970-036-0.
↑ Towards a Global Ethic – Urban Dharma - Buddhism in America (This link includes a list of 143 signatories and their respective religions.)
↑ "Parliament of the World's Religions". Parliamentofreligions.org. 16 August 2013. Retrieved 12 September 2013.
↑ "The Council for a Parliament of the World's Religions". Parliamentofreligions.org. 16 August 2013. Retrieved 12 September 2013.
1 2 Towards a Global Ethic (An Initial Declaration) ReligiousTolerance.org. - Under the subtitle, "We Declare," see third paragraph. The first line reads, "We must treat others as we wish others to treat us."
↑ "Parliament of the World's Religions - Towards a Global Ethic" (PDF). Retrieved 12 September 2013.
1 2 "Thinkhumanism.com". Thinkhumanism.com. Retrieved 12 September 2013.
↑ "UBC.ca". Web.archive.org. 15 March 2008. Archived from the original on 15 March 2008. Retrieved 12 September 2013.
↑ "Think Humanism". Think Humanism. Retrieved 12 September 2013.
↑ "A decalogue for the modern world". Ebonmusings.org. 1 January 1970. Retrieved 12 September 2013.
↑ Esptein, Greg M. (2010). Good Without God: What a Billion Nonreligious People Do Believe. New York: HarperCollins. p. 115. ISBN 978-0-06-167011-4. Italics in original.
↑ Sartre, Jean-Paul (2007). Existentialism Is a Humanism. Yale University Press. pp. 291–292. ISBN 0300115466.
↑ Defined another way, it "refers to the balance in an interactive system such that each party has both rights and duties, and the subordinate norm of complementarity states that one's rights are the other's obligation."Bornstein, Marc H. (2002). Handbook of Parenting. Lawrence Erlbaum Associates. p. 5. ISBN 978-0-8058-3782-7. See also: Paden, William E. (2003). Interpreting the Sacred: Ways of Viewing Religion. Beacon Press. pp. 131–132. ISBN 978-0-8070-7705-4.
↑ Damrosch, Leo (2008). Jean Jacques Russeau: Restless Genius. Houghton Mifflin Company. ISBN 978-0-618-44696-4.
1 2 3 Swift, Richard. "Pathways & possibilites". New Internationalist 484 (July/August 2015). |access-date= requires |url= (help)
↑ "and Robert D. Ramsey, ''School Leadership From A to Z: Practical Lessons from Successful Schools and Businesses'', Corwin Press, Inc., Thousand Oaks, CA, 2003. (ISBN 978-0761938330) p. 45". Quakeranne.com. Retrieved 12 September 2013.
↑ ""3-Way (The Golden Rule)" music video".
↑ "Mary Wakefield: What 'The Water Babies' can teach us about personal". The Independent. 22 October 2011.
↑ "The Busybody: The Platinum Rule". Lorenrosson.blogspot.com. 15 February 2006. Retrieved 12 September 2013.
1 2 Kant, Immanuel Groundwork of the Metaphysics of Morals, footnote 13. Cambridge University Press (28 April 1998). ISBN 978-0-521-62695-8
↑ "Only a Game: The Golden Rule". Onlyagame.typepad.com. 24 May 2007. Retrieved 12 September 2013.
↑ Source: Page 76 of How to Make Good Decisions and Be Right All the Time, Iain King, 2008, Continuum, ISBN 9-781-847-063472.
↑ Source: Page 76 of How to Make Good Decisions and Be Right All the Time, Iain King, 2008, Continuum, ISBN 9-781-847-063472.
↑ Source: Page 110 of How to Make Good Decisions and Be Right All the Time, Iain King, Continuum, 2008, ISBN 978-1847063472. Accessed 20 March 2014.
1 2 Source: Page 112 of ‘How to Make Good Decisions and Be Right All the Time’, Iain King, Continuum, 2008, ISBN 978-1847063472. Accessed 20 March 2014.
↑ Source: Page 114 of How to Make Good Decisions and Be Right All the Time, Iain King, Continuum, 2008, ISBN 978-1847063472. Accessed 20 March 2014.
↑ Stace, Walter T. (1937). The Concept of Morals. New York: The MacMillan Company; (reprinted 1975 by permission of MacMillan Publishing Co. Inc.); (also reprinted by Peter Smith Publisher Inc, January 1990). p. 136 (ch. 6). ISBN 0-8446-2990-1.
↑ M. G. Singer, The Ideal of a Rational Morality, p270
↑ Wattles, p6
↑ Jouni Reinikainen, "The Golden Rule and the Requirement of Universalizability." Journal of Value Inquiry. 39(2): 155–168, 2005.
↑ Pfaff, Donald W., "The Neuroscience of Fair Play: Why We (Usually) Follow the Golden Rule", Dana Press, The Dana Foundation, New York, 2007. ISBN 978-1-932594-27-0

External links

Wikiversity has learning materials about Living the Golden Rule

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