A Quote by Aristotle

In the many forms of government which have sprung up there has always been an acknowledgement of justice and proportionate equality, although mankind fail in attaining them, as indeed I have already explained. Democracy, for example, arises out of the notion that those who are equal in any respect are equal in all respects; because men are equally free, they claim to be absolutely equal.
Democracy arises out of the notion that those who are equal in any respect are equal in all respects; because men are equally free, they claim to be absolutely equal.
Men agree that justice in the abstract is proportion, but they differ in that some think that if they are equal in any respect they are equal absolutely, others that if they are unequal in any respect they should be unequal in all. The only stable principle of government is equality according to proportion, and for every man to enjoy his own.
In a really equal democracy, every or any section would be represented, not disproportionately, but proportionately. ... Unless they are, there is not equal government, but a government of inequality and privilege: one part of the people rule over the rest: there is a part whose fair and equal share of influence in the representation is withheld from them, contrary to all just government, but, above all, contrary to the principle of democracy, which professes equality as its very root and foundation.
Democracy arose from men's thinking that if they are equal in any respect they are equal absolutely.
There are some flaws in the assumptions made for democracy. It is assumed that all men and women are equal or should be equal. Hence, one-man-one-vote. But is equality realistic? If it is not, to insist on equality must lead to regression.
There is one way in this country in which all men are created equal—there is one human institution that makes a pauper the equal of a Rockefeller, the stupid man the equal of an Einstein, and the ignorant man the equal of any college president. That institution, gentlemen, is the court.
Our form of government does not enter into rivalry with the institutions of others. Our government does not copy our neighbors', but is an example to them. It is true that we are called a democracy, for the administration is in the hands of the many and not of the few. But while there exists equal justice to all and alike in their private disputes, the claim of excellence is also recognized; and when a citizen is in any way distinguished, he is preferred to the public service, not as a matter of privilege, but as the reward of merit
Plato in his dialogue The Phaedo says that whereas sticks and stones are both equal and unequal, (so maybe what that means is that each stick is going to be equal to some other sticks and unequal to some other sticks, so equal to the stick on the left maybe but shorter than the stick on its right) the form of equal is going to be just equal, and it won't partake of inequality at all. And it will be the cause of equality in things that are equal, for example, equal sticks and stones.
The doctrine of equality! ... But there is no more venomous poison in existence: for it appears to be preached by justice itself, when it is actually the end of justice ... "Equality to the equal; inequality to the unequal" that would be true justice speaking: and its corollary, "never make the unequal equal".
Men were not equal in the effort they made, nor did equal efforts bring equal result. ... Equality of opportunity, yes. Equality of effort and result, no.
We understand the concept of equality, that we all want to be equal. But I think this is absolutely not true. I don't think anybody really wants to be equal. Everybody wants to be more equal.
All men have an equal right to the free development of their faculties ; they have an equal right to the impartial protection of that sovereign justice which is called the State ; but it is not true, it is against all tho laws of reason and equity, it is against the eternal nature of things, that the indolent man and the laborious man, the spendthrift and the economist, the imprudent and the wise, should obtain and enjoy an equal amount of goods.
For religion all men are equal, as all pennies are equal, because the only value of any of them is that they bear the image of the king.
Equal partners aren't always what we envision as being manifestly equal. Equality can come in many different shapes and sizes and combinations.
We say yes to the society of solidarity and democracy where free people together, in mutual respect and under mutual responsibility, shape a life where everyone has equal opportunities and equal value.
Either one is factually equal, and consequently morally equal as well; on the other hand, if one is morally equal, there is no reason why one should contest factual equality of rights or simply refuse to grant them.
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