It would seem therefore, that, prior to the achievement of the Objective of the Dogma, the Society may be required to tolerate the existence of the grossest of inequalities and accept the most oppressive of hierarchical tyrannies. That however, would be to ignore the proviso attached to the Principle of Progress.
That caveat on the Principle makes any tolerance shown by the Society toward other communities dependent on their presenting no threat to the maintenance of the Conditions of the Dogma. The overall effect is therefore, that while the Principle of Progress requires the Society to tolerate any present or proposed set of social relationships even if their individual or combined effect is to generate injustice or inequality as between individuals, such indulgence is strictly limited.
Indifference by the Society will not extend to human communities whose establishment or continuance presents any substantial threat to the maintenance of either of the Conditions of the Dogma. The important principle that emerges from this discussion is that, during its mortal era, the Society will not take it upon itself to demand or create equality in human society, nor will it attempt to design or construct systems of social relationships intended have that effect.
Rather the Society will pursue equality by publicising, and drawing attention to, its Axioms and Dogma, so that the commonalty and interdependence of all humanity set out in the Principle of Unity is more widely recognised and accepted, and with it a greater acknowledgement of the essential equality of all humankind. Such an approach fully accords with the general prohibition on proselytising by the Society described in the Essay on Evangelism.
That strategy is also compatible with the Axiomatic uncertainty of human knowledge and skills, described in the Treatise on Knowledge. For the reasons set out in that Treatise the Society will accept that it may not be possible to eliminate inequalities and injustices from human society even if the Society of HumanKind and its Principles and prescriptions is universally accepted. In addition, such are the Axiomatic imperfections and inadequacies of our species that the Society itself may be unable to create and maintain equal relationships, even among and between its own members.
Indeed, the Society may, at times, judge that inequality is necessary to the maintenance of the Conditions of the Dogma in the circumstances then obtaining. That proposition is more fully explored elsewhere in these Essays, particularly in the Essay on the Poor. Drawing together now, the whole of the discussion of this Essay, the general conclusion must be that acceptance of the Axioms and choice of the Dogma destroys all previous definitions of equality without offering any guarantee that it will be re-created in human society as a result of the establishment, or even the universal acceptance of, the Society of HumanKind.
The Society itself may have to accept and tolerate inequality among its own membership where that remains essential to the maintenance of the Conditions of the Dogma. Is there therefore, any fragment of the earlier concepts of universal equality to be salvaged from the wreckage wrought by this Essay? In particular, is there any aspect of the attributes of our species that the Society can regard as being inherently or unalterably the birthright of all humanity, as was the status of equality in much earlier thinking?
The reader may be thankful to find that just such a possibility is discoverable by bringing together three seemingly disparate parts of its founding literature. First, the discussions and conclusions of this Essay. Second, the discussion in the Treatise on Peace on the application of 3. And third, the discussion in the Essay on Race, where the range and diversity of human society is identified as its chief strength, and our best hope of meeting and overcoming the unforeseeable hazards that threaten our infinite survival.
Put together, these three sources lay the foundation of the view of the Society of HumanKind on the question of equality. It is that our value and worth as individuals is only realised when we comply with the Principle of Progress and combine our individual and unique set of qualities, characteristics and abilities with those of others in a stable social order. By so doing we create the society on which the survival of the whole of humanity, and therefore an achievement of both the objective of the Dogma and the Aim of the Society, ultimately depend.
In short, the Society will hold that both our value as individuals and our equality arise solely and only from our being unique examples of humanity. From that new perspective the Society of HumanKind will recognise that the principal duty of human society is to preserve and encourage difference between individuals, and will identify our individuality as the characteristic that makes us valuable to each other, as well as all that we are.
In this new light the record of failure in our search for equality in the past, and the lack of success in all our attempts to create it in human society have been due, at least in part, to a fundamental misunderstanding. By Political Equality we mean equal access of everyone to the avenues of political authority. All citizens must possess similar political rights, they should have similar voice in the working of the government and they should have equal opportunities to actively participate in the political life and affairs of the country.
Political equality guarantees the enjoyment of similar political rights to all citizens. Universal adult franchise is a means to this end. Universal adult suffrage has been introduced in India.
The same provision has been made in England, U. Previously, Switzerland had not conferred on women the right to vote but in February conferred the right of vote to women. In Asia and Africa there are many countries where Political Equality has not been established.
Economic Equality is closely related to political equality. Professor Laski underlies the great significance of economic equality. But this concept of ideal economic equality can never be materialised in practical politics.
By economic equality we mean the provision of equal opportunities to all so they may be able to make their economic progress. This can be done only in Socialism and not in Capitalism. Hence, Capitalism should be replaced by Socialism. By equality of opportunity and education we mean that all the citizens should be given equal and similar opportunities by the state.
All the individuals should have similar chances to receive education. They should have similar opportunities to develop their personality. Racial or any type of discrimination should not be observed. There should not be any distinction of caste and creed, colour and race, rich and poor. In India, all are provided with equal opportunities and all have equal rights to education.
Meaning, Aspects and Theories. Drop files here or.
Equality Essay essaysIt is often said that we learn from our past, but is that really true? Inequalities have existed in our society for thousands of years; from the kings verses the surfs in medieval times, to the treatment of slaves, to the inequalities of women.
Before I continue: it should be obvious that the equality of persons has implications for things like politics, distribution of wealth, etc. This is indeed so, but will be discussed in a different essay.
- INTRODUCTION This essay is mainly based on Åsa Löfström´s report Gender equality, economic growth and employment. Åsa Löfström is the Associate Professor at the Department of Economics at the Umeå University in Sweden. The relationship between freedom and equality is a complicated one, as it is something people have struggled for since the beginning of time and to continue to struggle for today. These two terms are closely connected, though not inseparable/5(9).
Words Essay on Equality Article shared by The popular meaning of the term equality is that all men are equal and all should be entitled to identity of treatment and income. Diversity Diversity is the difference between individuals and groups. This can be the differences in culture, nationality, ethnic origin, religion, beliefs, sexual orientation, gender, age, social class or abilities. Equality Equality is the promotion of individual’s rights; it is giving the individual choice and opportunity.