Treat Others How You Want To Be Treated
The golden rule golden rule The Golden Rule is the principle of treating others as one wants to be treated. Various expressions of this rule can be found in the tenets of most religions and creeds through the ages. It can be considered an ethic of reciprocity in some religions, although different religions treat it differently. › wiki › Golden_Rule

Golden Rule – Wikipedia

is a moral principle which denotes that you should treat others the way you want to be treated yourself. For example, the golden rule means that if you want people to treat you with respect, then you should treat them with respect too.
Christianity – The Sermon on the Mount by Carl Bloch (1877) portrays Jesus teaching during the Sermon on the Mount The “Golden Rule” was proclaimed by Jesus of Nazareth during his Sermon on the Mount and described by him as the second great commandment. The common English phrasing is “Do unto others as you would have them do unto you”.

  1. A similar form of the phrase appeared in a Catholic catechism around 1567 (certainly in the reprint of 1583).
  2. Various applications of the Golden Rule are stated positively numerous times in the Old Testament : “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself.” Or, in Leviticus 19:34: “But treat them just as you treat your own citizens.

Love foreigners as you love yourselves, because you were foreigners one time in Egypt. I am the Lord your God.”. 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 Two passages in the New Testament quote Jesus of Nazareth espousing the positive form of the Golden rule: 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. And as ye would that men should do to you, do ye also to them likewise.

A similar passage, a parallel to the Great Commandment, is Luke 10:25. Behold, a certain lawyer stood up and tested him, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the law? How do you read it?” He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and love your neighbor as yourself.” He said to him, “You have answered correctly.

  • Do this, 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, which John Wesley interprets as meaning that “your neighbor” is anyone in need.
  • 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. In one passage of the New Testament, Paul the Apostle refers to the golden rule, restating Jesus’ second commandment: For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.

What is the golden rule saying?

Most people grew up with the old adage: ‘Do unto others as you would have them do unto you.’ Best known as the ‘golden rule’, it simply means you should treat others as you’d like to be treated.

What ethics is treat others as you want to be treated?

‘Treat others as you would like to be treated’ is a moral principle known as the golden rule. In one form or another, this principle is associated with the ethical codes in most religious traditions. By modern philosophical standards, the golden rule is not commonly viewed as an adequate basis of moral theory.

What is the golden rule in Islam?

The golden rule, or the ethics of reciprocity, is an Islamic moral principle which calls upon people to treat others the way they would like to be treated. According to the Oxford Dictionary of Philosophy, the golden rule is defined as: Any form of the dictum: do unto others as you would have them do unto you.

What is the Golden Rule of Buddhism?

‘ hurt not others with what pains yourself.’ (The Buddha, Udânavarga 5:18, trans.1883:27). These selected quotations illustrate the moral principle, known as the Golden Rule, that we ought to treat other people as we want to be treated (Wattles 1996).

Why is it called the Golden Rule?

From Simple English Wikipedia, the free encyclopedia The Golden Rule is a moral which says treat others how you would want to be treated, This moral in various forms has been used as a basis for society in many cultures and civilizations, It is called the ‘golden’ rule because there is value in having this kind of respect and caring attitude for one another.

People of many religions see the value of this mandate and have similar expressions. In Christianity, Jesus Christ taught this idea to his disciples and others when he gave his Sermon on the Mount, It is recorded in the Holy Bible in the book of Matthew, Chapter 7 and verse 12. Jesus explained to his listeners that all the things that were recorded in the Jewish law and that the prophets had taught about concerning morality was summed up in this one rule.

The context of this statement (Matthew 7) is about God’s mercy and kindness. The principle that was shared is to not always treat others as they might deserve to be treated, as we may judge some as undeserving, but instead to always be merciful and charitable, not withholding good.

  • In other religions and belief systems there is a similar concept of “the ethic of reciprocity”, also called the Golden Rule.
  • They usually give a similar idea, although sometimes it has been expressed in the form such as “Do not treat others as you would not like to be treated.” One of the earliest rules of this type is from the Old Testament days of Moses : “Love thy neighbor as thyself” (Leviticus 19:18).

Similar rules have also appeared over time:

ca.950 BC: “.by making dharma (right conduct) your main focus, treat others as you treat yourself.” – Mahabharata Shānti-Parva 167:9 ( Hinduism ) ca.600 BC: “Avoid doing what you would blame others for doing.” – Thales (Greek philosopher) ca.500 BC: “Hurt not others in ways that you yourself would find hurtful.” – Buddha Udanavarga 5:18 ( Buddhism ) ca.500 BC: “A man should wander about treating all creatures as he himself would be treated.” — Sutrakritanga, 1.11.33 ( Jainism ) ca.480 BC: “Is there any one word that could guide a person throughout life?” The Master replied: “How about ‘shu’ : never impose on others what you would not choose for yourself?” – Confucius Analects 15:24 ca.400 BC: “Do not do to others that which angers you when they do it to you.” – Isocrates (Greek philosopher) ca.350 BC: “That which you hate to be done to you, do not do to another.” – Egyptian Papyrus, Brooklyn 47:218:135 ca.50 BC: “What you do not want to happen to you, do not do it yourself either.” – Sextius (Greek philosopher) ca.1 AD: “Do not do to others what you know has hurt yourself” – Tirukkural ( Tamil Hinduism) ca.400 AD: “What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation.” – Babylonian Talmud Shabbath 31:a ( Judaism ) ca.600 AD: “None of you believes until he wishes for his brother what he wishes for himself.” – Muhammad, various hadiths ( Islam ) ca.800 AD: “Whatever is disagreeable to yourself, do not do unto others.” Shayast-na-Shayast 13:29 ( Zoroastrianism ) ca.1200 AD: “Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss.” Treatise on the Response of the Tao ( Taoism ) ca.1400 AD: “If the entire Dharma can be said in a few words, then it is — that which is unfavorable to us, do not do that to others.” Padmapuraana 19/357–358 ( Hinduism ) ca.1850 AD: “And if thine eyes be turned towards justice, choose thou for thy neighbour that which thou choosest for thyself.” Baha’ullah ( Baha’i Faith )

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What is the best golden rule?

Journal of Ecumenical Studies The “Golden Rule”—”Love your neighbor as yourself”—is doubtless the most widely known and affirmed ethical principle worldwide. At the same time, it has its serious, quasi-serious, and jocund critics. There are also variations of the Golden Rule, such as the so-called “Silver Rule” (the negative articulation: “You should not do to your neighbor what you do not want done to yourself”) and the extrapolated “Platinum Rule” version 1 (“You should treat your neighbor as she or he wishes to be treated”).

It is worthwhile to spend some energy on each of these “variations” and critics, but most of all I would like to reflect on the meaning, implications, and applications of the Golden Rule for the twenty-first century. Let me deal with the jocund first to get it out of the way. Question: What does the sadist say to the masochist when the latter says, “Beat me!”? Answer: “No!” This (per)version of the Golden Rule might be good for a party joke, but it—and its variations, including some of its allegedly “serious” critiques—are good for nothing more.

Perhaps the earliest recorded “predecessor” to the Golden Rule was expressed in ancient Egypt in the story of “The Eloquent Peasant,” recorded sometime between 2040 and 1650 b.c.e,: “Do to the doer to make him do.” This is a version of the later Roman principle, do ut des, “I give so that you will give”—a principle of reciprocity, quid pro quo,

  • The earliest versions of the Golden Rule all appeared at roughly the same time, in the sixth century b.c.e.
  • And all save one were really the so-called “Silver Rule,” that is, negative versions of the Golden Rule.
  • These three Silver Rule versions were by Zarathustra in Persia (“Whatever is disagreeable to yourself do not do unto others,” Shayast-na-Shayast 13:29); Confucius in China (“What you do not wish for yourself, do not do to others,” Analects XV.24); and Thales in Greece (“Avoid doing what you would blame others for doing”; since none of his writings have survived, what we know of him comes from later writers).

The fourth sixth-century b.c.e. articulation was truly the Golden Rule, that is, the positive version, as recorded in the Bible (“Love your neighbor as yourself. I am Yahweh!” Lev.19:18). It is interesting to note that these four most ancient articulations of the Golden or Silver Rule all appeared in the “Axial Age” (eighth to second century b.c.e.), so named by the German philosopher Karl Jaspers.2 He noted that in the four most ancient civilizations—Mesopotamia, Greece, Indus River Valley, Yellow River Valley—there occurred a fundamental paradigm shift from one’s human identity experienced primarily as a member of the tribe to that of a unique person.

For example, according to Socrates, “Only the examined life is worth living!” Hence, one was to aid not only fellow tribe members who were in distress but all persons. It is also interesting to note that the Israelite/Judaic tradition of the ancient Axial Age not only is the sole ancient source that states the true (positive) version of the Golden Rule, but it also articulates the negative Silver Rule version.

For example, see the third-century biblical book Tobit: “Do to no one what you yourself dislike” (Tob.4:15). Also see the famous story about the teacher of Rabbi Yeshua ha Notzri (that is, Rabbi Jesus of Nazareth), Rabbi Hillel, who, when asked by a gentile whether he could summarize the whole of ethics while standing on one foot (Rabbi Shammai, Hillel’s conservative “competitor” was previously asked the same thing, but boxed the gentile’s ears and sent him away), said, “What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is explanation; go and learn” (Btal.

What is the platinum rule?

Most of us grew up with the Golden Rule (Do unto others as you would have them do unto you). The “Platinum Rule” is a common business buzzword, The Platinum Rule states that instead of treating people the way you want to be treated, you should invest time in discovering how they want to be treated.

Why treat others as you want to be treated?

8. Let go of control – We have all tried to control others and situations at some point, it’s natural. We simply cannot control others, and our attempts to do so will create chasms from connection and respect. Give others the trust and respect to make their own choices and learn on their own what works for them.

Conclusion Treating others well and just the way you want to be treated is a life-changing approach that can give you the chance to seek the good in people while spreading positivity all around. At the same time, you will find the qualities and talents that reside within you and you will feel good physically and emotionally.

How beautiful is that? Give it a try and you won’t regret it!

Should you treat someone the way they treat you?

The Golden Rule is the principle of treating others as you want to be treated. It is a maxim that is found in many religions and cultures. It can be considered an ethic of reciprocity in some religions, although other religions treat it differently.

What is the number 1 rule in Islam?

The Five Pillars are the core beliefs and practices of Islam:

    Profession of Faith ( shahada ). The belief that “There is no god but God, and Muhammad is the Messenger of God” is central to Islam. This phrase, written in Arabic, is often prominently featured in architecture and a range of objects, including the Qur’an, Islam’s holy book of divine revelations. One becomes a Muslim by reciting this phrase with conviction. Prayer ( salat ). Muslims pray facing Mecca five times a day: at dawn, noon, mid-afternoon, sunset, and after dark. Prayer includes a recitation of the opening chapter ( sura ) of the Qur’an, and is sometimes performed on a small rug or mat used expressly for this purpose (see image 24 ). Muslims can pray individually at any location (fig.1) or together in a mosque, where a leader in prayer ( imam ) guides the congregation. Men gather in the mosque for the noonday prayer on Friday; women are welcome but not obliged to participate. After the prayer, a sermon focuses on a passage from the Qur’an, followed by prayers by the imam and a discussion of a particular religious topic. Alms ( zakat ). In accordance with Islamic law, Muslims donate a fixed portion of their income to community members in need. Many rulers and wealthy Muslims build mosques, drinking fountains, hospitals, schools, and other institutions both as a religious duty and to secure the blessings associated with charity. Fasting ( sawm ). During the daylight hours of Ramadan, the ninth month of the Islamic calendar, all healthy adult Muslims are required to abstain from food and drink. Through this temporary deprivation, they renew their awareness of and gratitude for everything God has provided in their lives—including the Qur’an, which was first revealed during this month. During Ramadan they share the hunger and thirst of the needy as a reminder of the religious duty to help those less fortunate. Fig.1. Portrait of Prince Muhammad Buland Akhtar, known as Achhe Sahib, at Prayer: Folio from an album, 17th century; painter: Hujraj; India; ink and opaque watercolor on paper; 13 1/16 x 9 in. (33.2 x 22.9 cm); The Metropolitan Museum of Art, New York, Rogers Fund, 1925 (25.138.2) This illustration shows a Mughal prince praying on a mat that features an arch recalling the shape of a prayer niche ( mihrab ), symbolic of the gateway to Paradise.

    • The prince is barefoot as a gesture of humility before God.
    • The simplicity of his surroundings is an indication of piety; the emphasis here is on the prince’s spiritual nature rather than the opulence of his costume or surroundings (which is the case in many royal Mughal portraits; see The Mughal Court and the Art of Observation ).

    Pilgrimage ( hajj ). Every Muslim whose health and finances permit it must make at least one visit to the holy city of Mecca, in present-day Saudi Arabia. The Ka’ba, a cubical structure covered in black embroidered hangings, is at the center of the Haram Mosque in Mecca (fig.2). Fig.2. Folio from the Futuh al-Haramain (Description of the Holy Cities), mid-16th century; by Muhi al-Din Lari; Turkey; ink, opaque watercolor, and gold on paper; 8 3/8 x 5 3/4 in. (21.3 x 13.3 cm); The Metropolitan Museum of Art, New York, Rogers Fund, 1932 (32.131) This book illustration provides a schematic view of the innermost enclosure of the Haram Mosque in Mecca. It includes six minarets, the names of the gates, and even shows mosque lamps hanging in the arcades around the Ka’ba at the center of the composition. The book is a pilgrimage manual, which describes the holy cities of Mecca and Medina and the rituals that pilgrims are required to perform at each location. The most important of these rituals include walking around the Ka’ba seven times, running between the hills of Safa and Marwa to commemorate the story of Ishmael (Isma’il in Arabic) and his mother, and symbolically stoning the devil in the area of Mina.

RELATED AUDIO FROM THE GALLERY GUIDE Sheila Canby: The call to prayer reminds pious Muslims five times a day to make their prayers to God. Imam Shamsi Ali, from the Islamic Cultural Center of New York, recites it for us in his beautiful voice.

What is Islam 5 rule?

What are the Five Pillars of Islam? A lot of what most people think they know about Islam is found in the media, where tales of fundamentalism and violence are the norm. The five pillars – the declaration of faith ( shahada ), prayer ( salah ), alms-giving ( zakat ), fasting ( sawm ) and pilgrimage ( hajj ) – constitute the basic norms of Islamic practice.

  • They are accepted by Muslims globally irrespective of ethnic, regional or sectarian differences.
  • Upholding the pillars is considered obligatory for all sincere followers of the Prophet Muhammad, male and female, Sunni and Shi‘a, but that doesn’t mean that all those who identify as Muslims keep them consistently.

As in all religions, circumstances vary and some people are more committed than others. Such things as age, stage of life, work, family responsibilities, health and wealth all make a difference.

Is the Golden Rule karma?

​Ep 150 – The Universal Law of Karma and The Golden Rule joins Sensei Tim Hoover and Steve Mittman. For every action there is a reaction — as we’ve been saying. It’s the description of karma. In a very profound way, Tim Hawk shares his insightful explanation of karma with us. Karma /ˈkärmə/ noun — destiny or fate, following as effect from cause “Realize that everything connects to everything else.” — Leonardo Da Vinci Whether we describe it through physics, or refer to it as the Golden Rule from the Bible, karma is a natural law of the universe.

  • We should take responsibility and be mindful with our actions — because they always have consequences.
  • Contrary to popular misconception, karma has nothing to do with punishment and reward.
  • It exists as part of our holographic universe’s binary or dualistic operating system only to teach us responsibility for our creations — and all things we experience are our creations.” — Sol Luckman “Men are not punished for their sins, but by them.” — Elbert Hubbard SUBSCRIBE to Attack Life, Not Others on,,, or,

Like what you hear? We’d appreciate if you’d leave a quick, : ​Ep 150 – The Universal Law of Karma and The Golden Rule

What is the Golden Rule of Judaism?

The canon of that Judaism contains an explicit expression of the Golden Rule. It is framed in both moral and ethical terms, the moral referring to good or bad, the ethical to right or wrong. Scripture’s formulation in terms of morality occurs in the commandment of love: ‘You shall love your neighbor as yourself’ (Lev.

What are the Buddhist 4 rules?

Buddhism: An Introduction Buddhism is a major global religion with a complex history and system of beliefs. The following is intended only to introduce Buddhism’s history and fundamental tenets, and by no means covers the religion exhaustively. To learn more about Buddhism, please look through our Web Resources section for other in-depth, online sources of information. Historians estimate that the founder of Buddhism, Siddhartha Gautama, lived from 566(?) to 480(?) B.C. The son of an Indian warrior-king, Gautama led an extravagant life through early adulthood, reveling in the privileges of his social caste. But when he bored of the indulgences of royal life, Gautama wandered into the world in search of understanding.

After encountering an old man, an ill man, a corpse and an ascetic, Gautama was convinced that suffering lay at the end of all existence. He renounced his princely title and became a monk, depriving himself of worldly possessions in the hope of comprehending the truth of the world around him. The culmination of his search came while meditating beneath a tree, where he finally understood how to be free from suffering, and ultimately, to achieve salvation.

Following this epiphany, Gautama was known as the Buddha, meaning the “Enlightened One.” The Buddha spent the remainder of his life journeying about India, teaching others what he had come to understand. The Four Noble Truths The Four Noble Truths comprise the essence of Buddha’s teachings, though they leave much left unexplained. They are the truth of suffering, the truth of the cause of suffering, the truth of the end of suffering, and the truth of the path that leads to the end of suffering.

More simply put, suffering exists; it has a cause; it has an end; and it has a cause to bring about its end. The notion of suffering is not intended to convey a negative world view, but rather, a pragmatic perspective that deals with the world as it is, and attempts to rectify it. The concept of pleasure is not denied, but acknowledged as fleeting.

Pursuit of pleasure can only continue what is ultimately an unquenchable thirst. The same logic belies an understanding of happiness. In the end, only aging, sickness, and death are certain and unavoidable. The Four Noble Truths are a contingency plan for dealing with the suffering humanity faces – suffering of a physical kind, or of a mental nature.

  1. The First Truth identifies the presence of suffering.
  2. The Second Truth, on the other hand, seeks to determine the cause of suffering.
  3. In Buddhism, desire and ignorance lie at the root of suffering.
  4. By desire, Buddhists refer to craving pleasure, material goods, and immortality, all of which are wants that can never be satisfied.

As a result, desiring them can only bring suffering. Ignorance, in comparison, relates to not seeing the world as it actually is. Without the capacity for mental concentration and insight, Buddhism explains, one’s mind is left undeveloped, unable to grasp the true nature of things.

  1. Vices, such as greed, envy, hatred and anger, derive from this ignorance.
  2. The Third Noble Truth, the truth of the end of suffering, has dual meaning, suggesting either the end of suffering in this life, on earth, or in the spiritual life, through achieving Nirvana.
  3. When one has achieved Nirvana, which is a transcendent state free from suffering and our worldly cycle of birth and rebirth, spiritual enlightenment has been reached.

The Fourth Noble truth charts the method for attaining the end of suffering, known to Buddhists as the Noble Eightfold Path. The steps of the Noble Eightfold Path are Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. Contrary to what is accepted in contemporary society, the Buddhist interpretation of karma does not refer to preordained fate. Karma refers to good or bad actions a person takes during her lifetime. Good actions, which involve either the absence of bad actions, or actual positive acts, such as generosity, righteousness, and meditation, bring about happiness in the long run.

  1. Bad actions, such as lying, stealing or killing, bring about unhappiness in the long run.
  2. The weight that actions carry is determined by five conditions: frequent, repetitive action; determined, intentional action; action performed without regret; action against extraordinary persons; and action toward those who have helped one in the past.

Finally, there is also neutral karma, which derives from acts such as breathing, eating or sleeping. Neutral karma has no benefits or costs. The Cycle of Rebirth Karma plays out in the Buddhism cycle of rebirth. There are six separate planes into which any living being can be reborn – three fortunate realms, and three unfortunate realms.

Those with favorable, positive karma are reborn into one of the fortunate realms: the realm of demigods, the realm of gods, and the realm of men. While the demigods and gods enjoy gratification unknown to men, they also suffer unceasing jealousy and envy. The realm of man is considered the highest realm of rebirth.

Humanity lacks some of the extravagances of the demigods and gods, but is also free from their relentless conflict. Similarly, while inhabitants of the three unfortunate realms – of animals, ghosts and hell – suffer untold suffering, the suffering of the realm of man is far less.

What is the 1st rule of Buddhism?

Plaque with the five precepts engraved in English, Lumbini, Nepal

Translations of five precepts
Sanskrit pañcaśīla ( पञ्चशील ), pañcaśikṣapada ( पञ्चशिक्षपद )
Pali pañcasīla, pañcasīlani, pañcasikkhāpada, pañcasikkhāpadani
Burmese ပဉ္စသီလ ငါးပါးသီလ ( MLCTS : pjɪ̀ɰ̃sa̰ θìla̰ ŋá bá θìla̰ )
Chinese 五戒 ( Pinyin : wǔjiè )
Indonesian Pancasila
Japanese 五戒 ( Rōmaji : go kai )
Khmer បញ្ចសីល, និច្ចសីល, សិក្ខាបទ៥, សីល ៥ ( UNGEGN : Panchasel, Necchasel, Sekkhabot pram, Sel pram )
Korean 오계 五戒 ( RR : ogye )
Mon သဳ မသုန် ( )
Sinhala පන්සිල් ( pan sil )
Tibetan བསླབ་པ་ལྔ་ bslab pa lnga
Tagalog Limang utos ( Baybayin : ᜎᜒᜋᜅ᜔ ᜂᜆᜓ︀ᜐ᜔ )
Thai เบญจศีล, ศีล ๕ ( RTGS : Benchasin, Sin Ha )
Vietnamese 五戒 Ngũ giới
Glossary of Buddhism

The five precepts ( Sanskrit : pañcaśīla ; Pali : pañcasīla ) or five rules of training ( Sanskrit : pañcaśikṣapada ; Pali : pañcasikkhapada ) is the most important system of morality for Buddhist lay people, They constitute the basic code of ethics to be respected by lay followers of Buddhism.

  1. The precepts are commitments to abstain from killing living beings, stealing, sexual misconduct, lying and intoxication.
  2. Within the Buddhist doctrine, they are meant to develop mind and character to make progress on the path to enlightenment,
  3. They are sometimes referred to as the Śrāvakayāna precepts in the Mahāyāna tradition, contrasting them with the bodhisattva precepts,

The five precepts form the basis of several parts of Buddhist doctrine, both lay and monastic. With regard to their fundamental role in Buddhist ethics, they have been compared with the ten commandments in Abrahamic religions or the ethical codes of Confucianism,

The precepts have been connected with utilitarianist, deontological and virtue approaches to ethics, though by 2017, such categorization by western terminology had mostly been abandoned by scholars. The precepts have been compared with human rights because of their universal nature, and some scholars argue they can complement the concept of human rights.

The five precepts were common to the religious milieu of 6th-century BCE India, but the Buddha’s focus on awareness through the fifth precept was unique. As shown in Early Buddhist Texts, the precepts grew to be more important, and finally became a condition for membership of the Buddhist religion.

  • When Buddhism spread to different places and people, the role of the precepts began to vary.
  • In countries where Buddhism had to compete with other religions, such as China, the ritual of undertaking the five precepts developed into an initiation ceremony to become a Buddhist layperson.
  • On the other hand, in countries with little competition from other religions, such as Thailand, the ceremony has had little relation to the rite of becoming Buddhist, as many people are presumed Buddhist from birth.

Undertaking and upholding the five precepts is based on the principle of non-harming ( Pāli and Sanskrit : ahiṃsa ). The Pali Canon recommends one to compare oneself with others, and on the basis of that, not to hurt others. Compassion and a belief in karmic retribution form the foundation of the precepts.

  1. The first precept consists of a prohibition of killing, both humans and all animals. Scholars have interpreted Buddhist texts about the precepts as an opposition to and prohibition of capital punishment, suicide, abortion and euthanasia. In practice, however, many Buddhist countries still use the death penalty. With regard to abortion, Buddhist countries take the middle ground, by condemning though not prohibiting it fully. The Buddhist attitude to violence is generally interpreted as opposing all warfare, but some scholars have raised exceptions found in later texts.
  2. The second precept prohibits theft and related activities such as fraud and forgery.
  3. The third precept refers to sexual misconduct, and has been defined by modern teachers with terms such as sexual responsibility and long-term commitment.
  4. The fourth precept involves falsehood spoken or committed to by action, as well as malicious speech, harsh speech and gossip.
  5. The fifth precept prohibits intoxication through alcohol, drugs, or other means. Early Buddhist Texts nearly always condemn alcohol, and so do Chinese Buddhist post-canonical texts. Smoking is sometimes also included here.

In modern times, traditional Buddhist countries have seen revival movements to promote the five precepts. As for the West, the precepts play a major role in Buddhist organizations. They have also been integrated into mindfulness training programs, though many mindfulness specialists do not support this because of the precepts’ religious import.

What is the Golden Rule in Greek philosophy?

The Golden Rule is a principle in the philosophical field of ethics. It is a rule that aims to help people behave toward each other in a way that is morally good. The Golden Rule is often written as, ”treat others how you want to be treated” or, ”do unto others as you would have them do unto you.

Is there a silver rule?

You probably know the Golden Rule: “Do unto others as you would have them do unto you.” Or, treat others the same way you would like to be treated. But it’s very difficult to know exactly how you’d like to be treated at all times. That’s what makes the Golden Rule difficult to follow.

  1. Nassim Nicholas Taleb, in his book, Skin in the Game: Hidden Asymmetries in Daily Life, advocates for a different kind of rule – what he calls the Silver Rule.
  2. The Silver Rule is basically the “Negative” Golden Rule.
  3. Taleb writes it as follows: “Do not treat others the way you would not like them to treat you.” Stated another way: if you don’t want “X” done to you, don’t do “X” to someone else.

This rule is far more useful – let’s see why. The Silver Rule says that it’s better to tell someone what to avoid than to tell them what to do. It’s better to give (and get) negative advice than positive advice. There are a few reasons this is true:

What is the Golden Rule of all religions?

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.’

What Bible verse says treat others how you want to be treated?

Luke 6:31 CEV Treat others just as you want to be treated.

Who wrote the golden rule?

And five centuries before Christ, Confucius set forth his own Golden Rule: ‘Do not impose on others what you do not wish for yourself.’

Is the golden rule in the Bible?

Golden Rule, precept in the Gospel of Matthew (7:12 ): ‘In everything, do to others what you would have them do to you.’ This rule of conduct is a summary of the Christian’s duty to his neighbour and states a fundamental ethical principle.