Family Training, unknown artist, Ming (1368-1644) or Qing (1644-1911) dynasty. Courtesy the Met Museum, New York
There’s something I don’t like about the ‘Golden Rule’, the admonition to do unto others as you would have others do unto you. Consider this passage from the ancient Chinese philosopher Mengzi (Mencius):
That which people are capable of without learning is their genuine capability. That which they know without pondering is their genuine knowledge. Among babes in arms there are none that do not know to love their parents. When they grow older, there are none that do not know to revere their elder brothers. Treating one’s parents as parents is benevolence. Revering one’s elders is righteousness. There is nothing else to do but extend these to the world.
One thing I like about the passage is that it assumes love and reverence for one’s family as a given, rather than as a special achievement. It portrays moral development simply as a matter of extending that natural love and reverence more widely.
In another passage, Mengzi notes the kindness that the vicious tyrant King Xuan exhibits in saving a frightened ox from slaughter, and he urges the king to extend similar kindness to the people of his kingdom. Such extension, Mengzi says, is a matter of ‘weighing’ things correctly – a matter of treating similar things similarly, and not overvaluing what merely happens to be nearby. If you have pity for an innocent ox being led to slaughter, you ought to have similar pity for the innocent people dying in your streets and on your battlefields, despite their invisibility beyond your beautiful palace walls.
Mengzian extension starts from the assumption that you are already concerned about nearby others, and takes the challenge to be extending that concern beyond a narrow circle. The Golden Rule works differently – and so too the common advice to imagine yourself in someone else’s shoes. In contrast with Mengzian extension, Golden Rule/others’ shoes advice assumes self-interest as the starting point, and implicitly treats overcoming egoistic selfishness as the main cognitive and moral challenge.
Maybe we can model Golden Rule/others’ shoes thinking like this:
1. If I were in the situation of person x, I would want to be treated according to principle p.
2. Golden Rule: do unto others as you would have others do unto you.
3. Thus, I will treat person x according to principle p.
And maybe we can model Mengzian extension like this:
1. I care about person y and want to treat that person according to principle p.
2. Person x, though perhaps more distant, is relevantly similar.
3. Thus, I will treat person x according to principle p.
There will be other more careful and detailed formulations, but this sketch captures the central difference between these two approaches to moral cognition. Mengzian extension models general moral concern on the natural concern we already have for people close to us, while the Golden Rule models general moral concern on concern for oneself.
I like Mengzian extension better for three reasons. First, Mengzian extension is more psychologically plausible as a model of moral development. People do, naturally, have concern and compassion for others around them. Explicit exhortations aren’t needed to produce this natural concern and compassion, and these natural reactions are likely to be the main seed from which mature moral cognition grows. Our moral reactions to vivid, nearby cases become the bases for more general principles and policies. If you need to reason or analogise your way into concern even for close family members, you’re already in deep moral trouble.
Second, Mengzian extension is less ambitious – in a good way. The Golden Rule imagines a leap from self-interest to generalised good treatment of others. This might be excellent and helpful advice, perhaps especially for people who are already concerned about others and thinking about how to implement that concern. But Mengzian extension has the advantage of starting the cognitive project much nearer the target, requiring less of a leap. Self-to-other is a huge moral and ontological divide. Family-to-neighbour, neighbour-to-fellow citizen – that’s much less of a divide.
Third, you can turn Mengzian extension back on yourself, if you are one of those people who has trouble standing up for your own interests – if you’re the type of person who is excessively hard on yourself or who tends to defer a bit too much to others. You would want to stand up for your loved ones and help them flourish. Apply Mengzian extension, and offer the same kindness to yourself. If you’d want your father to be able to take a vacation, realise that you probably deserve a vacation too. If you wouldn’t want your sister to be insulted by her spouse in public, realise that you too shouldn’t have to suffer that indignity.
Although Mengzi and the 18th-century French philosopher Jean-Jacques Rousseau both endorse mottoes standardly translated as ‘human nature is good’ and have views that are similar in important ways, this is one difference between them. In both Emile (1762) and Discourse on Inequality (1755), Rousseau emphasises self-concern as the root of moral development, making pity and compassion for others secondary and derivative. He endorses the foundational importance of the Golden Rule, concluding that ‘love of men derived from love of self is the principle of human justice’.
This difference between Mengzi and Rousseau is not a general difference between East and West. Confucius, for example, endorses something like the Golden Rule in the Analects: ‘Do not impose on others what you yourself do not desire.’ Mozi and Xunzi, also writing in China in the period, imagine people acting mostly or entirely selfishly until society artificially imposes its regulations, and so they see the enforcement of rules rather than Mengzian extension as the foundation of moral development. Moral extension is thus specifically Mengzian rather than generally Chinese.
Care about me not because you can imagine what you would selfishly want if you were me. Care about me because you see how I am not really so different from others you already love.
This is an edited extract from ‘A Theory of Jerks and Other Philosophical Misadventures’ © 2019 by Eric Schwitzgebel, published by MIT Press.
About The Author
Eric Schwitzgebel is professor of philosophy at the University of California, Riverside. He blogs at The Splintered Mind and is the author of Perplexities of Consciousness (2011) and A Theory of Jerks and Other Philosophical Misadventures (2019).
This article was originally published at Aeon and has been republished under Creative Commons.
Related Books:
Atomic Habits: An Easy & Proven Way to Build Good Habits & Break Bad Ones
by James Clear
Atomic Habits provides practical advice for developing good habits and breaking bad ones, based on scientific research on behavior change.
Click for more info or to order
The Four Tendencies: The Indispensable Personality Profiles That Reveal How to Make Your Life Better (and Other People's Lives Better, Too)
by Gretchen Rubin
The Four Tendencies identifies four personality types and explains how understanding your own tendencies can help you improve your relationships, work habits, and overall happiness.
Click for more info or to order
Think Again: The Power of Knowing What You Don't Know
by Adam Grant
Think Again explores how people can change their minds and attitudes, and offers strategies for improving critical thinking and decision making.
Click for more info or to order
The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma
by Bessel van der Kolk
The Body Keeps the Score discusses the connection between trauma and physical health, and offers insights into how trauma can be treated and healed.
Click for more info or to order
The Psychology of Money: Timeless lessons on wealth, greed, and happiness
by Morgan Housel
The Psychology of Money examines the ways in which our attitudes and behaviors around money can shape our financial success and overall well-being.
