A Quote by Thomas Sowell
Clearly, only very unequal intellectual and moral standing could justify having equality imposed, whether the people want it or not, as Dworkin suggests, and only very unequal power would make it possible.
Related Quotes
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".
The social pact, far from destroying natural equality, substitutes, on the contrary, a moral and lawful equality for whatever physical inequality that nature may have imposed on mankind; so that however unequal in strength and intelligence, men become equal by covenant and by right.
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.
Finding ways to organize work in which people are not locked into unequal power relationships is very important. Having said that, it's not easily done, and it's complicated.
Americans are so enamored of equality that they would rather be equal in slavery than unequal in freedom.... The subjection of individuals will increase amongst democratic nations, not only in the same proportion as their equality, but in the same proportion as their ignorance.
Unequal access to money and media plus bias, external and internalized, and male-dominant religions and illegality at the polls - all those are reasons for women's wildly unequal political power.
There is nothing more unequal than the equal treatment of unequal people.
Thus it is thought that justice is equality; and so it is, but not for all persons, only for those that are equal. Inequality also is thought to be just; and so it is, but not for all, only for the unequal. We make bad mistakes if we neglect this for whom when we are deciding what is just. The reason is that we are making judgements about ourselves, and people are generally bad judges where their own interests are involved.
To rest the case for equal treatment of national or racial minorities on the assumption that they do not differ from other men is implicitly to admit that factual inequality would justify unequal treatment, and the proof that some differences do, in fact, exist would not be long in forthcoming. It is of the essence of the demand for equality before the law that people should be treated alike in spite of the fact that they are different.
People use me as a figurehead, and to me that misses the point and is blatantly offensive to thin women - my sister, for one. Curves don't epitomise a woman. Saying, 'Skinny is ugly' should be no more acceptable than saying fat is. I find all this stuff a very controlling and effective way of making women obsess over their weight, instead of exploiting their more important attributes, such as intellect, strength and power. We could be getting angry about unequal pay and unequal opportunities, but we're too busy being told we're not thin enough or curvy enough. We're holding ourselves back.
People differ in capacity, skill, health, strength; and unequal fortune is a necessary result of unequal condition. Such inequality is far from being disadvantageous either to individuals or to the community.
To be sure, the use of force by one party in a market transaction in order to improve his price was no invention of capitalism. Unequal exchange is an ancient practice. What was remarkable about capitalism as a historical system was the way in which this unequal exchange could be hidden; indeed, hidden so well that it is only after five hundred years of the operation of this mechanism that even the avowed opponents of the system have begun to unveil it systematically.
The very bulk of scientific publications is itself delusive. It is of very unequal value; a large proportion of it, possibly as much as three-quarters, does not deserve to be published at all, and is only published for economic considerations which have nothing to do with the real interests of science.
Americans are so enamored of equality that they would rather be equal in slavery than unequal in freedom.
Nothing is so unequal as equality.
Justice is possible without equality, I believe, because of compassion and understanding. If I have compassion, then if I have more than you, which is unequal, I will still do the just thing by you.
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