Wattles offers a comprehensive survey of the history of the golden rule, "Do unto others as you want others to do unto you". He traces the rule's history in contexts as diverse as the writings of Confucius and the Greek philosophers, the Bible, modern theology and philosophy, and the American "self-help" context. He concludes by offering his own synthesis of these varied understandings.
Current teleology in Western biology, philosophy, and theology draws on resources from four main Western philosophers. (1) Plato’s ’Timaeus’, (2) Aristotle’s ’Physics’, (3) Kant’s ’Critique of Judgment’, (4) Hegel’s ’Philosophy of Nature’. Teleological themes persist, in different ways, in contemporary discussions; I consider two lines of criticism of traditional teleology -- by Richard Dawkins and Stephen Jay Gould -- and one line that continues traditional teleology in an updated way -- by Holmes Rolston, III. (edited).
This article attempts to answer a question that many dancers and non-dancers may have. What is dance according to the media? Furthermore, how does the written word portray dance in the media? To answer these ques-tions, this research focuses on the role that the discourse of dance in media plays in the public sphere’s knowledge construction of dance. This is impor-tant to study because the public sphere’s meaning of dance will determine whether dance education is promoted or banned in schools (...) and in society. The aim of this paper is to contribute to the existing literature of dance in the media. One limitation of this contribution is that the research uses only newspaper articles as a source of analysis. Future research should include an analysis of visual and audio clips of dance as portrayed in the media. (shrink)
How shall we expand our appreciation of the beauties of nature? One set of resources for this project is the writings of John Muir (1838–1914). At the age of eleven, Muir came with family from Scotland to the United States, where, after working on family farms and taking a few science courses at the University of Wisconsin, he set forth on wide-ranging travels that led him to Yosemite in eastern California. My First Summer in the Sierra records his life-changing discovery. (...) He had long sought a soul-satisfying realization of divine beauty in nature, and his quest finally found fulfillment. Eventually, he was led into action to share and protect what had nourished him so deeply. He would crystallize his.. (shrink)
The golden rule is most adequately conceived as a series of ascending principles about pleasure, sympathy, reason, brotherly or sisterly love, moral insight, and God-consciousness. The account draws primarily on Christian and Confucian traditions and on studies by contemporary philosophers. Questions are then discussed about the use of substantive moral assumptions and intuition in the rule, its supererogatory character, and the role of its spiritual level. The golden rule is proposed as a principle bearing valuable meanings from its diverse cultural (...) heritage. (shrink)
The drama of Plato's brush with the kind of thinking formulated in the golden rule--"Do to others as you want others to do to you"--discloses (1) ambiguity in the rule, due to its association with the popular Greek practice of helping friends and harming enemies, and (2) an unnoticed philosophic and/or religious solution to a problem raised by this ambiguity. Revising Albrecht Dihle's influential analysis in "Die Goldene Regel" (1962), this article explores the philosophic implications of golden-rule thinking in three (...) of Plato's sources--Homer, Herodotus, and Isocrates--and in three texts from the dialogues: "Crito" 50a-54d, "Phaedo" 62b-c, and "Laws" 913a. (shrink)