Ethics of reciprocity – Wikipedia

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L’ Ethics of reciprocity O golden rule It is a fundamental moral value that ” refers to the balance in an interactive system that each part has rights and duties; The secondary rule of complementarity states that the rights of each are one duty for the other ” [first] .
Essentially it is an ethical code on the basis of which each one has the right to a right treatment and the duty and the responsibility of ensuring justice to others. The ethics of reciprocity between individuals is the foundation of dignity, peace coexistence, legitimacy, justice, recognition and respect between individuals, civil religions. Reciprocity is the essential basis for the modern concept of human rights.

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The “reciprocity” summarizes the words “freedom” and “equality” with lively authenticity. Freedom doctrines consider the ethics of reciprocity between individuals an obvious foundation. Each injustice would originate from some precise violation of the principle of reciprocity between individuals.
According to anthropology, the ethics of reciprocity is the only universally accepted rule, albeit with considerable variants.

The golden rule has roots in many different cultures. Often the positive form are considered equivalent (“do others what you would like to be done to you”) and the negative one (“do not do to others what you want is not done to you”).

The negative form can be interpreted as an ethics in which the other is seen as its own limit, while the positive as one in which the other is its completion.
Metaphorically, the first can be interpreted as an ethics by shepherds, so individuals do not attack themselves for fear of losing or retaliation, but do not despair at the death of the opponent, because perhaps the surviving individual has the opportunity to take possession of the flock and pastures of the deceased.
The second in turn can be interpreted as an ethics by citizens, who begin to notice the advantages of the division of labor and therefore of the value of each for all the others.

You can highlight a case of opportunistic exploitation of one of the two ethical disadvantage of the other within the company: it may happen that the followers of the “first” ethics exploit the “goodness” of the followers of the “second” without reciprocating and without that This contrasts with their ethics.

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Ancient Greece [ change | Modifica Wikitesto ]

The golden rule, in its negative form, was a common principle in the philosophy of ancient Greece. Some examples:

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“Don’t do your neighbor what you would offend you if done by him” (Pittaco) [2]
“Avoid doing what you would reproach others to do” (Thales) [3]
“Do not do to others what would fill you with anger if done to you by others” (Isocrates) [4]
“What you avoid to endure for you, try to not impose it on others” (epitty) [5]

A similar saying is also found in the sentences of Sesto, a work of the unknown era and author. [6]

Ancient China [ change | Modifica Wikitesto ]

Confucianism or School of Literate [ change | Modifica Wikitesto ]

In the ethical teaching of the Chinese philosopher Confucius (Kǒng Zǐ 孔子 551-479 BC), reciprocity occupies a central position.

(Italian translation) “Zigong asked:” Is there a word that is a guide for life? ” The master said: “It is reciprocity. What you don’t want to do to you, don’t do it to others. “” [7]

(transliteration) z z g yu yu yu ： 「 y īī yán á īīīīīīīīīī not ī نě ？ 」 Zkoy ： 「 ù ù ū ū ū ù ù ！ jǐ suǒ compensation ， Wù shī yú rén . 」

(Sinographmmi TradizingAli) Zigong asked: “Those who can do it for life?” Zi said: “It is forgive! [8]

(Sinographmmi Semplificati) Zigong asked: “If you have a word and can you do it for life?” Zi said: “It is forgiveness! Don’t do what you want, don’t do it.”

Judaism [ change | Modifica Wikitesto ]

Although the positive form is present on one occasion

“You will love your neighbor as yourself”

( Levitico 19,18 [9] )

In the negative form it is a constant of Judaism, as can be easily observed by reading the decalogue. In fact, the famous Rabbi Hillel is attributed to the maximum:

«Don’t do to others what you would not want to be done to you: this is the whole Torah. The rest is comment. Go and study. [ten] »

Buddhism [ change | Modifica Wikitesto ]

Putting himself instead of another, he does not kill himself or pushes someone to kill. [11]
The one who while seeking happiness, oppresses with violence other beings who also want happiness, will not reach happiness for this. [twelfth]

In addition, Dalai Lama said: if you want others to be happy, it practices compassion. If you want to be happy, practice compassion. [13]

Christianity [ change | Modifica Wikitesto ]

In the Gospel of Matteo (7.12; 22.36-40 [14] ) and in the Gospel of Luca (6.31; 10,27 [15] ) Jesus formulates a new rule of life on which the life of his disciples should be based:

“Everything you want men to do to you, you too do it to them: this is in fact the law and the prophets.”

( Jesus in the speech of the mountain, from the Gospel according to Matthew 7.12 [16] )

In the Old Testament there are few similar but less demanding examples where it refers to only the Jewish people one is in Levitic:

“You will not sell you and you will not keep rancor against the children of your people, but you will love your neighbor as yourself”

( From the religious and moral laws of Levitico Levitico 19.18 [17] )

In the version of the Catholic Bible there are also two more similar variants from which Jesus may have drawn to formulate the golden rule :

“Don’t do anyone what you don’t like to you …”

( From Tobi’s recommendations to son Tobia book by Tobia 4.15 [18] )

“Judges the needs of your neighbor from yours …”

( Siracide 31,15 [19] )

In the Gospel of John, however, Jesus invites Christians to go beyond the negative form and to adopt the positive one, that is, to love others more than themselves, not hesitating to spend their lives for them as he did for us (Jn 15.9-17 [20] ). In Luca’s, he even invites himself to love his enemies (Lk 6,27-38 [21] ). The measure of love, therefore, is not only man ( do to others what you would like to be done to you ), but God himself. Love each other as I loved you | Miradouro.it In the New Testament, moreover, the universality of the commitment to love is clarified (acts 10,34-35 [22] ), which in the Old Testament seemed limited to the members of their people (Lev 19,18 [23] ).

Christianity highlights the double reason for the value of the golden rule: first of all, man deserves to be loved because he was created in the image of God and, therefore, already loved by God himself; Furthermore, Jesus claims to evaluate what is done to others, even to enemies, as if he were done to himself (Matthew 25.40 [24] ).

Islam [ change | Modifica Wikitesto ]

The golden rule is implicitly expressed in some verses of the Koran and is explicitly declared in the said Muhammad. A common transliteration is: Aheb Li Akheek Ma Tuibu Li Nafsik , who can be translated as “wants for your neighbor what you want for yourself” or “love your neighbor as you love yourself”.

Fede Bahá’í [ change | Modifica Wikitesto ]

In the faith bahá’í the golden rule is reported in numerous writings of Bahá’u’lláh, both in its positive and negative form:

“And if your eyes are turned to justice, choose for your neighbor what you want for yourself” [25] .

“Blessed who in himself prefers brother” [26] .

“Do not load any soul with a burden that you would not want to be placed on you and you don’t want for anyone what you would not like to yourself. This is my best advice for you, if only you observe it ” [27] .

World ethics [ change | Modifica Wikitesto ]

The “declaration for world ethics” [28] of the Parliament of world religions [29] (1993) proclaimed the golden rule (in shape and negative and positive) common principle for many religions. [30] The initial declaration was signed by 143 leaders of different religions and spiritual communities. [30]

Usually, the ethics of reciprocity is affirmed and accepted without an attempt to justify it and give it a foundation; At most, the common advantage is highlighted, which consequently falls on the practice, even if the latter may appear too far.

  1. ^ Marc H. Bornstein, Handbook of Parenting , Lawrence Erlbaum Associates, 2002, p. 5, ISBN 978-0-8058-3782-7. See also: William E. Paths, Interpreting the Sacred: Ways of Viewing Religion , Beacon Press, 2003, pp.  131 -132, ISBN 978-0-8070-7705-4.
  2. ^ Pittaco, Framm. 10.3
  3. ^ Diogenes Laerzio, “Vite of eminent philosophers”, I, 36
  4. ^ Isocrate, “Nicocle”, 6
  5. ^ Epitte, “Handbook”
  6. ^ “I called Sesto” is a collection of 451 called, similar in structure to some neo -residence apocrypha even if the sayings are attributed to a “sixth” instead of Jesus. They are probably a Hellenistic text modified by Christians, if not the work of a Christian Gnostic. Tirannio Rufino, who translated him into Latin, erroneously attributed it to Pope Sixtus II. It could also be attributed to Quinto Sestio, the Roman philosopher of the first century BC. who wrote in Greek.
  7. ^ book card . are Rizzoli books . URL consulted on 12 May 2021 (archived by URL Original on September 5, 2019) .
  8. ^ ( Zh ) The Analects : Wei Ling Gong – Chinese Text Project . are ctext.org . URL consulted on 12 May 2021 .
  9. ^ Lev 19,18 . are Laparola.net .
  10. ^ Babylonian Talmud, Shabbath 31 a
  11. ^ Detachment and compassion in Buddhism of the origins Filed December 21, 2007 on the Internet Archive. by Elizabeth J. Harris (Enabling.org)
  12. ^ (Dhammapada 10. Violence)
  13. ^ ( IN ) Dalai Old, Quotes from the Dalai Lama . are Brainyquote.com . URL consulted on October 14, 2007 .
  14. ^ Mt 7,12; 22,36-40 . are Laparola.net .
  15. ^ Lc 6,31; 10,27 . are Laparola.net .
  16. ^ Mt 7,12 . are Laparola.net .
  17. ^ Lv 19,18 . are Laparola.net .
  18. ^ Tb 4,15 . are Laparola.net .
  19. ^ Sir 31,15 . are Laparola.net .
  20. ^ Teacher 15,9-17 . are Laparola.net .
  21. ^ Lc 6,27-38 . are Laparola.net .
  22. ^ At 10,34-35 . are Laparola.net .
  23. ^ Lv 19,18 . are Laparola.net .
  24. ^ Mt 25,40 . are Laparola.net .
  25. ^ Bahá’u’llah, Epistle to the son of the wolf .
  26. ^ Bahá’u’llah, Tavole di Bahá’u’llah .
  27. ^ Bahá’u’llah, Bahá’u’u’lláh written , LXVI.
  28. ^ For world ethics Filed On July 31, 2009 in the Internet Archive. Weltethos.org
  29. ^ The Council for a Parliament of the World’s Religions.
  30. ^ a b Towards a Global Ethic (An Initial Declaration) ReligiousTolerance.org

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