The idea dates at least to the early Confucian times (551–479 BC), according to Rushworth Kidder, who identifies that this concept appears prominently in Buddhism, Christianity, Hinduism, Judaism, Taoism, Zoroastrianism, and "the rest of the world's major religions".
Hillel accepted him as a candidate for conversion to Judaism but, drawing on Leviticus , briefed the man: Hillel recognized brotherly love as the fundamental principle of Jewish ethics. To teach us that he who destroys a single soul destroys a whole world and that he who saves a single soul saves a whole world; furthermore, so no race or class may claim a nobler ancestry, saying, 'Our father was born first'; and, finally, to give testimony to the greatness of the Lord, who caused the wonderful diversity of mankind to emanate from one type. To teach him humility; for if he be overbearing, let him remember that the little fly preceded him in the order of creation. in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.
Rabbi Akiva agreed and suggested that the principle of love must have its foundation in Genesis chapter 1, which teaches that all men are the offspring of Adam, who was made in the image of God (Sifra, Ḳedoshim, iv.; Yer. 18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LThis Torah verse represents one of several versions of the Golden Rule, which itself appears in various forms, positive and negative.
1st century BC), Valluvar says: "Do not do to others what you know has hurt yourself" (kural 316); "Why does one hurt others knowing what it is to be hurt? He furthermore opined that it is the determination of the spotless (virtuous) not to do evil, even in return, to those who have cherished enmity and done them evil (kural 312).
The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides (kural 314).
Do not say to others what you do not like to be said to you.
The Golden Rule is paramount in the Jainist philosophy and can be seen in the doctrines of Ahimsa and Karma.It is the earliest written version of that concept in a positive form.Commentators summed up foreigners (= Samaritans), proselytes (= 'strangers who resides with you') (Rabbi Akiva, b Quid 75b) or Jews (Rabbi Gamaliel, y Ket 3, 1; 27a) to the scope of the meaning.A similar form of the phrase appeared in a Catholic catechism around 1567 (certainly in the reprint of 1583).The Golden Rule is stated positively numerous times in the Old Testament: Leviticus ("Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."; see also Great Commandment) and Leviticus ("But treat them just as you treat your own citizens.The Golden Rule in its prohibitive (negative) form was a common principle in ancient Greek philosophy.