The oldest recorded form of the rule, and that which has the most positive character, is contained in the command of the Jewish law, "Thou shalt love thy neighbour as thyself," (Leviticus xix. 18), (neighbour including "stranger that dwelleth with you," v. 34), which stands in the same relation to the individualistic maxim as Fraternity to Equity. The strength of Judaism as a social organisation has resided in its unflinching advocacy of freedom, within the law; equality, before the law; and fraternity, outside the law. I am not sure that, from the purely philosophical point of view, the form in which that great Jew, Spinoza, has stated the rule is not the best: "Desire nothing for yourself which you do not desire for others," (nihi sibi appetere quod reliquis hominibus non cupiant). (Ethics, iv. xviii.)

What It Means

This is a placeholder explanation generated by the low-overhead model. It interprets "The oldest recorded form of the rule, and that which has the most positive character, is contained in the command of the Jewish law, "Thou shalt love thy neighbour as thyself," (Leviticus xix. 18), (neighbour including "stranger that dwelleth with you," v. 34), which stands in the same relation to the individualistic maxim as Fraternity to Equity. The strength of Judaism as a social organisation has resided in its unflinching advocacy of freedom, within the law; equality, before the law; and fraternity, outside the law. I am not sure that, from the purely philosophical point of view, the form in which that great Jew, Spinoza, has stated the rule is not the best: "Desire nothing for yourself which you do not desire for others," (nihi sibi appetere quod reliquis hominibus non cupiant). (Ethics, iv. xviii.)" in the context of "Thomas Henry Huxley, in Government: Anarchy or Regimentation (May 1890)" to mean that wisdom is timeless.