In fact, ethics is about treating others well, and doing so directly. The aggregate of signs and symptoms associated with a disease, lesion, anomaly, etc. The dealings of my trade were but a drop of water in the comprehensive ocean of my business” (p. 30). How we properly balance empathy with cognitive role-taking is a greater sticking point, plaguing psychological females and feminist authors as much as the rest. A Capitol police special agent was quoted as saying that he pegged Angeli by his “unique attire and … But for those who use its ethic to rise above good and evil in a mundane sense, the golden rule is a wisdom principle. The same reduced-effort scenario holds when sizing up moral exemplarism, often associated with the golden-rule, and with living its sibling principles. But distinguishing empathy from the rule’s function also is fortunate for the empathetically challenged among us, and those not able to see the others’ sides. As a means to more morally direct simulation, those interested in the golden rule can try alternative psychological regimens—role-taking is one, empathy might be another. No additional, much less extraordinary effort is required. He also poses second-rung duties to self and other toward the pursuit of happiness—a rational, and so self-expressively autonomous, approach to goods. Log in with either your Library Card Number or EZ Login. The golden rule is indeed designed for human nature as it is and for egos with interests, trying to be better to each other. “Discourse Ethics: Notes on a Program of Philosophical Justification.” In. “Absolutism and the Ideal Observer.”. In such contexts, philosophical analysis usually answers questions, clarifying differences in concepts, meanings and their implications. The show stars Beatrice Arthur, Betty White, Rue McClanahan, and Estelle Getty as four older women who share friendship and a home in Miami, Florida. There is no evidence that it was ever originally intended to define human obligations and problem solving within the human community writ large, or in complex institutional settings in particular. If stable traits exist at all, they may not be organized morally. Green Day - Song of the Century Green Day - The Static Age Green Day - Viva la Gloria! And thus far, no way of integrating these rival positions has gained general consensus. Confucius spoke of hopelessly searching in vain, his whole life for one person who could practice Kung-shu for one single day. Cast When morality sets the goal and means here, we term their culmination “moral exemplarism.”. the syndrome of conspicuous consumption in wealthy suburbs. No fair reading of Levitticus XIX: 18 would term its statement the golden rule, not in our modern sense, first stated in Matthew 7:12. The interpersonal skill involved is perhaps the best explanation of their widespread use and praise, not their power of edification. “He is his company.” “She has become her music” (“and she writes the songs”). Consider a second corollary (the “copper” rule?) But we would not continue to carry around a sense of ethical assembly instructions or recipes needing sometimes to refer to them directly—if we were ethics, if we embodied ethics. Among its aims, the rule certainly seems bent on goals like rectification, recompense and reform, but indirectly. Of course, philosophy need not start from the beginning when addressing a concept, nor be confined by an original intent or design or its cultural development. Such is the case with Kantian and Utilitarian super-principles. This article approaches the rule, therefore, through the rubric of building its philosophy, or clearing a path for such construction. The theoretical rationality of maximizing good, even with prudence built in, is obviously extremist and over-generalized. The same can be said with identifying, role-taking or learning from another’s type of experience. Or would we have others do unto us as we believe or expect they should treat us based on our or their value commitments and sense of entitlement?  Are the expectations of just the two or three people involved to count, or count more than the so-called legitimate expectations of the community? Universalization reveals how the basically sound rationale of the golden rule can go unexpectedly awry at full tilt. With those misconceptions go many of the rule’s criticisms. I don’t like it; it’s not OK with me.” The abuser responds, “It seems like you like it. In some ways it is more revealing of our simulation. “Generalization in Ethics.”, Van Veen, V., Krug, M. K., Schooler, J. W., Carter, C. S. (2009). Q. It is true that if we truly wished to treat others as ourselves, or the way we would want to be treated—if we were them, not ourselves merely placed in their position—role-taking would help. “Advancing the good” may be a fine tip for everyday practice but holds little conceptual subtlety compared to “maximizing the ratio of benefits over costs across the domain of sentient beings.” The unseen implications of a maximization principle provided us a new model of practical reason. Consider the sort of “do-unto” that can make a person’s week: “I wanted to mention how much I appreciate your support during this transition time for me. If the mother has the syndrome, what is the influence on the fetus? Ethically, we expect to be unique, or at least special in others’ eyes when we’ve created a special history. We wish to be loved for us, for our self-identity and the values we identify with. Research in more practical-minded economics shows this clearly in coming up with concepts like “satisficing” (seeking enough goods in certain categories of those goods most important to us).  But as philosophers say, the logics of good and reason in Utilitarianism cannot help but extend to maximization—it is simply irrational, all things considered, to pursue less of a good thing when one can acquire more good at little effort. It perhaps can be rendered as `Remember that you offend fellow Jews also and so you are like the offender on other occasions.’. Common features of a disease or features that appear together often enough to suggest they may represent a single, as yet unknown, disease entity. Brain research has uncovered forms of mental computation that differ significantly from what we term reasoning or emotion. And in such contexts requiring extraordinarily helpful motivations and actions from others would be seen as unfair. Indeed, we cannot identify with, much less respect these one-sided, disembodied essences enough to overrule the array of motivations and personal qualities that match our sense of moral character and concern. It pays moral philosophy to think the golden rule through in such actual everyday circumstances before imagining the rule’s costs in principle, or worst-case scenarios. Such programming is akin to behavioral shaping in behaviorist psychology though it rests primarily on principles of competence motivation, not positive and negative reinforcement. But that would mean taking one’s own perspective, not another’s, in the past. This is an intolerable shortfall for an egalitarian socialization tool. If we are sensible, and have friends, it is unlikely we will place ourselves in the vicinity of serious abusers, or remain there. For specific syndromes, see under the name, such as. The article notes the rule’s highly circumscribed social scope in the cultures of its origin and its role in framing psychological outlooks toward others, not directing behavior. In the golden rule’s case this might be a cultural design function being ignored meant purposely to limit the rule’s generalizability and social scope. Zeki, Semir, (2000). Fairer and more respectful alternatives would involve not only consulting others on their actual outlooks, but including them in our decision making. The rule is simply too idealistic; that is its established reputation. It may involve primitive nursing or cooking, and point of contact service work routinely taken on as jobs by non-exemplars. Isn’t it in fact typical in these interactions that we treat each other reciprocally, as each other would wish, want, choose, consent or prefer? (1990). Its Christian trappings growing most, at present, in politically oppressive third-world oligarchies where (sophisticated) education is hard to come by. The same is true for self-regard. But at some point they move to considerations that serve distinctly theoretical and intellectual purposes, removed from everyday thinking and choice. Keeping mutual expectations a bit less onerous—especially when they apply to strangers and possible enemies—may seem more palatable. (The balance, again, is between feeling with, and imaginatively structuring the person’s conceptual space and point of view.) While highlighting the golden rule’s psychological functions, doubt is cast on the rule’s need for empathy and cognitive role-taking. The golden rule is closely associated with Christian ethics though its origins go further back and graces Asian culture as well. Virtue ethics (habits) and deliberation ethics (normative ethics) fall here. Being a middle child myself, I can relate. More, these cutting-edge, potentially revolutionary ideas are being proliferated in high-level physics in such popular outlets as Discover Magazine (April 2010 p. 32-44, May p. 52-55) and the Discovery TV Channel, available with “basic cable.”. The love connection is likely made in part by confusing the golden rule with its sibling, love thy neighbor as oneself. Ministering to the poor and ill often involves the routine work of truckers or dock workers, loading canned food or medical supplies to be hauled away, or hauling it oneself. Like many sitcoms from The '80s and The '90s, The Golden Girls confronted numerous social issues, but with special attention paid to groups rarely covered by other programs, such as the elderly and LGBT. The resulting sense of connection nurtures increasing indifference toward the narrow desires of those concerned, whether in oneself or others. We might then be advised to seek a different approach such as an interpersonal form of participatory democracy, as was previously noted. Of special note is the rule’s application to outcasts and those below one’s station—the poor, lepers, Samaritans, and certain heathens (goyem). Aggregate of symptoms and signs associated with any morbid process. Farmland was to lay fallow each seventh year (like the Sabbath when God rested) so that, in part, the poor then could find rest there, and room to grow (Deuteronomy XV: 7, Leviticus XXIII: 22, XXV: 25, 35). It allows us to strip bare what holds the golden rule together beneath surface content that often matters little to its substance. Serious innovation in ethics is a long time coming. This is especially so when a reader need only follow the philosophical author’s advice to “balance” these two great and conflicting principles in application and practice, as philosophers have been unable to do for centuries. We feel that it is fine to be hard on ourselves on occasion, but more rarely hard on others. “The law (Sabbath) was made for man, not man for the law.” (Mark 2:27-28) On this view, ethics should not fate its users to a life of hypocrisy and of not feeling good enough. It stresses loving identification with others while the golden rule merely advises equal treatment. 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This was to love God committedly, then love thy neighbor as thyself, which raised the rule’s status greatly. As a socializing device, the rule helps us identify our roles within mutually respectful and cooperating community.  How well it accomplishes this socializing task is another crucial mark of its adequacy, perhaps the most crucial. The golden rule’s raison d’être is indeed focused on countering egocentrism and self-interest.  Illustrations would be provided of their application and misapplication, at high, medium, and low quality. For them, Utilitarianism makes an ethic out of the immoral logic of “ends justify the means,” willingly sacrificing the individual to the group—or obligating us to do so. Trying them out makes a world of difference in understanding what they say. Unless one keeps the behavior going, by whatever means, our psychology will extinguish the behavior for its lack of a motivational correlate. Hare, Richard M. (1975). And that is unjust.  Thus the rules of thumb discussed by Mill in his Utilitarianism were quickly deserted by philosophers for rule-utilitarianism. Some rationales deal with putting oneself in another’s place, with others viewing everyone as part of one human family, or divine family. Kohlberg, L. (1969). Being a middle child myself, I can relate. So can failing to “patronize (a child) and thereby coming off cold and remote. They feel this is what they deserve. Moral liberals will be especially offended by this result. Both present and likely future philosophical accounts may be unhelpful in bringing clarity to the golden rule in its own terms, rather distorting it through overgeneralization. With regard to Yeshua’s teachings on feeding the hungry, sheltering the homeless, or praying for those who shamefully use and abuse you, he summarily urged that followers “be perfect, even as your Father in Heaven is Perfect” (5:48). Teachings that abstract the rule from its implicit corollaries and situational expectations fail to capture what the rule even says. When we are seriously taken advantage of or mistreated, the rule bids that we treat them well nonetheless. Yet one would be honored as generous, the other selfish. Without involving others, such role-taking is a unilateral affair, whether well-intended or otherwise. Conducting Ethical Research in Cyberspace.”, Firth, Roderick  (1952 ). Doing so might well be masochistic, or even egotistical, thinking about our own character development most, thereby exacerbating crime and endangering the community. The rule’s philosophical recasting as a universal principle qualifies most within moral theory. And concern for others’ interests is key to establishing equality as the rule directs. Marcus Singer, in standard philosophical style, portrays the golden rule as a principle, not a rule. How might we follow a recipe when cooking the way a chef who “knows his way around the kitchen” would? Most of the population originally introduced to the golden-rule family of rules was uneducated and highly superstitious, even as most may be today. (Obviously modern democratic constitutions have brought advancing the common good into line with securing individual rights simply by retaining both principles in their own terms and using each to regulate the other.) Instead, the rule’s original small scope and design is preserved, limited to primary groups at most. Ask how you would wish to be treated if you were a shameful abuser or even homeless person. Likewise with “Do your part” or “Don’t get in the way”: these are general directives of how to orient ourselves on certain occasions. A reductive account provides an explanation and understanding of one sort, exposing the essential element or active ingredient underlying an ethics’ appearance. There is no need to generalize from commonsense, distorting a rule designed only for commonsense purposes, in a restricted locale. Most likely the rule also assumed existing peer-conventions for interacting with clan-members, neighbors, co-workers, friends and siblings. This is what the Kantian veil of ignorance or Rawlsian (1972) original position or Habermasian (1990) ideal speech rubric is for. Library Card Number or EZ Username PIN or EZ Password.  The golden rule’s format invites first-person use, addressing interacting with one or two others. However, empathy can help apply the rule and the rule can provide many “teaching moments” for promoting and practicing empathy, which is advantageous. But consider how two children will feel about such unequal treatment, which treats one person as if s/he deserves more, and the other less? We are trying to be good, by imitating symptoms of being good. Patsy Kensit has revealed she's suffering from empty nest syndrome during lockdown since her children have moved out. 11). And slowly the rule becomes a partial habit of heart and hand, an implicit directive. These are quite different orientations, setting different generalizable expectations in oneself and in others. This would encompass the best features of the otherwise inchoate rubric of a conceptual “tool-box.” The illustrations would encompass the best features of philosophically upgraded ethics codes. Traditionally, ethics could have made the connection semantically—it used the term “self-love” where we now say self-interest. Giraffe Heroes Project,  Box 759, Langley, Washington 98260. What is this condition but the ultimate hold of ego over, binding us to all our attachments? As such, spiritual love cannot be the currency of the golden rule as we know it, negotiating mutual equality for the vast majority of humanity in everyday life. Ply the rule in the handling of complex and nuanced problems of complex institutions and it is at sea. Dreams have been described as dress rehearsals for real life, opportunities to gratify wishes, and a form of nocturnal therapy. But philosophers have given hardly a thought to the real prospect that there may be no such things—no real phenomena to cover our grab-bag folk terms. The golden rule can be adhered to in other ways. But the spirit of silent self-sacrifice is found more in the sibling principles than the golden rule, and should be kept there. We simply do what we feel, as much as the pull tugs us to. Alan Gewirth (1978) has proposed a rule in which we focus on mutual respect for our generic rights alone. We’re to be decent to all in some sense, but some we can humanely “order around,” set deadlines for, and some we can’t. Now to see that faith reinforced by the most rigorous standards of secular reasoning is quite an affirmation. Generosity meant hospitality to the stranger or alien as well, remembering that the Jews were once strangers in a strange land. The rationale of a contemplated action must  adhere to the rubric of a self-other swap to pass ethical muster in the way that, say, our maxim of intentions must pass the universalization test of the Kant’s categorical imperative. Given that we may not be loving enough to ourselves, loving our neighbor is best accomplished by referring to prevailing standards. The original statement of the golden rule, in the Hebrew Torah, shows a rule, not an ethical principle, much less the sort of universal principle philosophers make of it. By assessing the golden rule outside of such contexts we miss its implicit components, the network of mutual understandings, and established community practices that make its adherence feasible and comprehensible. Singer’s view has merit, especially in emphasizing procedure. One accomplishes this transformation by complete and intense concentration of thoughts and behavior, and by “letting go” of one’s self-awareness or ego in the task. FREE - Child, 5 years old and under (must be with adult) $25.00 - Annual family pass DDT is a persistent organochlorine pesticide and is largely responsible for the great decrease in the reproductive capabilities and consequently in the populations of fish-eating birds, such as the bald eagle, brown pelican, and osprey. To treat ourselves ethically is a kind of metaphor since only one person is involved in the exchange, and the exchange can only be indirect. If Yeshua is our guide, not so nice approaches are acceptable. It may detract from the good in fact. (Applied ethics already boasts hundreds of decision-making step procedures.) Though we might wish to be treated ideally, we might not wish, or feel able to reciprocate in kind. These criticisms have merit, but can be mitigated. And Confucius explicitly depicted the “shu” component as human-heartedness, akin to compassion. But surely the commonsense role-taking precepts we are talking about here do not even dream of such measures. “Taking Another’s Perspective: Role-taking Development in Early Childhood.”, Singer, M. (1955). Throughout the years they covered topics as diverse as homelessness, AIDS, homosexuality, transvestism, prescription pill addiction, sexual harassment, interracial love, …  So is taking the perspective of any particular other. That project starts by consulting philosophy’s reconstitution of traditional commonsense ethics—an added context for golden rule interpretation. Social psychology has discovered that the single best way to create or change inner attitudes and motivations is to act as if one already possessed them. This is difficult at best, and not clearly a reliable way to maximizing good. Look at it this way: if I asked you to tell me about some killer Southern Rhône reds (which is 85% of Lirac’s output), you’re probably going to start waxing poetic about Châteauneuf-du-Pape. Choosing is usually endorsing and expressing a want, whether or not it expresses a preference among desired objects. Notice that “loving thy neighbor as thyself” requires neither of these operations presuming that we know how to love ourselves and need only extend that to someone. It is normally communicated in a strong, positive pose. The delay is due to broadcasting of the 2018 Pyeongchang Winter Olympics. Such integration problems make it unclear how to follow the golden rules properly in most circumstances. This is not the most morally reassuring depiction of the golden rule as a phenomenon, but so it goes. Noetics Institute: Creative Altruism Program.  Even Yeshua’s disciples complained that the parables, supposedly illustrating tenets like the golden rule, were perplexing. The resulting combination would be provided overall structure and comprehensibility which would include the rationales needed to explain and justify its components. The rest is chaff or flourish or unnecessary additives. Turning the other cheek (Luke 6:29), loving even one’s enemy (Matthew 5:44) and not turning away when anyone asks of you (5:42)—these go well beyond normal charity or benevolence, even more than identifying with our neighbor. This classism was a source of conflict between Confucianism and Taoism, where the lowest of the low were often depicted as spiritual exemplars. But this is to think in interested and conditional terms. The pivotal role of conceptual reductionism is discussed in mainstream ethical theory, noting that other forms of theorizing are possible and are more fit to rules of thumb. Such considerations are also crucial in determining the adequacy of the golden rule. Exemplifying fairness in this way also shows demonstrates putting the person first, holding his status paramount relative to his actions, and our sense of offense. The golden rule itself does not say or explain. Like any general principle, perhaps, the golden rule also seems incapable of distinguishing general relationships and responsibilities from special ones—responsibilities toward family members, communities of familiars and co-workers, not the wide world of strangers. Happening to be ourselves, or a particular other, and taking that as a basis for favoritism, seems a condition—a failure in unconditionality. For in Levitticus the commandment is merely not to judge an offender by his offense, and thereby hold a grudge against a fellow Jew for committing it. The project of general theory also exposes how the implications of golden rule’s basic structure fall short when fully extended. The truth is that we interact largely in words, and kindly words are free. We are still shipping orders, but due to the evolving COVID-19 situation your order may take a few extra days to fulfill. A Capitol police special agent was quoted as saying that he pegged Angeli by his “unique attire and … Kaiya Lynn takes it hard and gets a creamy facial This comes spontaneously to them, as ours comes to us. Still others promote charity, forgiveness and love for all. Those around cannot help but notice the whole new range of behaviors that come out, filled with the compassion of a bodhisattva. Unlike every other ethic, agape provides no basis for according ourselves special first-person discretion or privacy. Being in that perspective would moot an attempt to “feel with” it from another (Noddings 1984, Hoffman 1987). Its “good news,” spread by evangelists like Paul (Saul of Tarsus), fermented a consciousness-shift among early Christians, causing them actually to “love all of God’s children” equally, extending to the sharing of all goods and the acceptance of women as equals. We move from expanding self-regard other-directedly to hedging our bets, which makes great moral difference. Selman, R. (1971). This seems true even in novel situations for which these cultural norms can be extrapolated. Emotionally, the appropriate orientation toward causing someone possible harm is worry or foreboding. If this be love, then it is certainly hard love, especially when we note that Yeshua faults the person here, not just the act. In fact, taking one’s own perspective in particular is discriminatory, even when expressing generosity to others. Those who assume that exemplars must have taken these routes in their socialization may prefer such practices to conventional repetition. What could be more golden? Yet, gathered around this law-like “given,” in James’s remarks are reams of psychological testimony on putative “conversion” and “visitation” experiences wrought by divinities (Lect. It apparently served as a leading light for the Utilitarian principle, despite the principle’s appearance of not holding high each individual’s sanctity (as a “child of god”). “Love the good with your whole mind, your whole heart and your whole strength,” then you will love your neighbor as yourself, and also treat her as you’d wish to be treated by her. But it is not unusual for primarily psychological or interpersonal tools to aid ethics without being part of ethics itself. Agape would function, within the golden rule, as something more like a song or affirmation for the self-transformations achieved. The rule, Kung-shu, came full-blown from the very lips and writings of the “morality giver” and in seemingly universal form. These do not represent fair or equal reciprocity in fact. Arguably, the golden rule has not been seriously updated in its own terms—conceptually, procedurally and culturally since 500 B.C.E., or perhaps 28 C.E., despite quite radical changes in the primary groups of modern societies, and the decrease in tribal societies. Aside from giving abusers pause, high-minded responses bring loud  outcries of protest in one’s cause from outside observers, making reform prudent, and practically necessary. We get a sense of how others are different from us, and how their situation differs from ours, uniquely tailored to their perspective and feelings on the matter. Relative to a commonsense understanding of the golden rule, it is a heady conceptual experience to see this simple rule of thumb universalized–inflated to epic proportions that encompass the entire blueprint for ethical virtue, reasoning, and behavior for humankind. This might be thought to raise a serious question for altruism—the benefiting of others at our expense. Like many sitcoms from The '80s and The '90s, The Golden Girls confronted numerous social issues, but with special attention paid to groups rarely covered by other programs, such as the elderly and LGBT. But the most salient psychological features of virtuous traits fade into the amoral background once the principled source of their moral relevance and legitimacy is redefined. The message greets most of us in childhood. James notes that when subjected by him to certain “ethers,” known for hallucinogenic effects, those who report these divine visitations also report a strikingly similar experience “under the influence.” All that is missing is a sense of the supernatural. (This said, the irony should not be lost here of critics setting the rule up to fail by over-generalizing its intended scope and standards for success.). that might address such difficulties. Both the Kantian and Utilitarian traditions focus on only one side, furthering the great distinctions in philosophical ethics—the deontology-teleology and justice-benevolence distinctions. The accountability mechanism of society will not establish a uniform policy of punishment or recompense. Some would consider it ideal to be unconcerned with property because it puts spiritual concerns over materialism, or it puts charity before just desert. We love ourselves because we are lovable and valuable, like anyone else.