There have been some attempts to find the moral norms that are repeated across societies, such as the minimum common denominator of human morality. It is remarkable to note how principles are repeated throughout religions and moral codes. One such attempt was the Declaration for a World Ethic, adopted by the World Parliament of Religions and agreed upon in Chicago in 1993.
The Golden Rule of Humanity is one of the central principles on which this Declaration is based and has two forms. A positive one states that do unto others as you would have done unto you. This deserves some thought. Some see it as a further application of the logical principle of consistency—a way of being consistent with others and yourself. However, things are often more complex.
In a way, the Golden Rule is based on a future expectation that others will act in the same way as you, which is linked to the spirit of reciprocity. However, it is an expectation that does not have to be fulfilled. The other party should realise that you are following the Golden Rule. In other words, you are someone with an expectation of reciprocity.
The Golden Rule has a negative formulation that states do not do unto others what you would not want done unto you. This implies not doing harm if you do not want to be harmed. In this case, the future expectation is that others will not harm you somehow because you have not harmed them. It seems that social cooperation is based on this kind of expectation. However, someone may not reciprocate and not meet these expectations.
Therefore, some advocate that in the face of the good intentions of the Golden Rule, a Silver Rule should be upheld, which states that you treat others as others treat you. This rule is based strictly on reciprocity, not expectations. It is Axelrod‘s solution to the Prisoner’s Dilemma from TIT for TAT. Or known as an ‘eye for an eye’. The explanation is that someone who used the Golden Rule in the prisoner’s dilemma would get good results initially but would be exploited by someone who opted for betrayal. The TIT for TAT rule rewards or punishes based on the specific behaviour of others.
The conclusion is that, although they are linked, the Silver Rule is the reverse of the Golden Rule. The Golden Rule is based on a reciprocity of expectations, and the Silver Rule is based on a reciprocity of actions. The Golden Rule is based on the future, and the Silver Rule is based on the past.
It is often said that the Golden Rule is also a commitment to empathy, to ‘putting oneself in the other shoes’. This is a highly relevant ethical principle. However, on closer examination, the Golden Rule would be based on the false assumption that we all have the same tastes and needs.
If I have a vegetarian friend and I love meat, the way to treat him as I would like to be treated would be to prepare a big meat feast for him. But he won’t like it, he won’t appreciate it, and he will even get upset. This Golden Rule seems to be agent-centred, where the agent determines what is right. However, while it may be appropriate at times, it does not always work, so some advocate for a Platinum Rule.
The Platinum Rule states you should treat others as they would like to be treated. This rule holds that we should act towards others based on their interests or tastes, for example, my vegetarian friend would have a wonderful salad.
The problem with the Platinum Rule is that the tastes and interests of others are also particular, which can sometimes lead to paradoxical situations, such as whether someone is an addict or a masochist. This Rule is more demanding than the Golden Rule and the Silver Rule. It is an altruistic view that can become heroic.
The key is reciprocity. If my vegetarian friend wants to thank me for the salad, the Golden Rule leads him to prepare a gazpacho and the Platinum Rule to cook a sirloin steak. That is why it is essential to inform each other and to be able to clarify the terms of reciprocity.
The Golden Rule is a moral principle reflected in many of humanity’s religious and secular texts. It is a good principle for judging moral actions and is based on expectations, the future, and the spirit of reciprocity. The main criticism is that the agent is shown as the criterion of moral correctness.