Egalitarianism
Egalitarianism (from French égal 'equal'), or equalitarianism,[1][2] is a school of thought within political philosophy that builds on the concept of social equality, prioritizing it for all people.[3] Egalitarian doctrines are generally characterized by the idea that all humans are equal in fundamental worth or moral status.[4] As such, all citizens of a state should be accorded equal rights and treatment under the law.[5][6] Egalitarian doctrines have supported many modern social movements, including the Enlightenment, feminism, civil rights, and international human rights.[7]
"Equalist" redirects here. For the antagonists in The Legend of Korra, see The Equalists.Discussion [edit]
Alexander Berkman, Thompson et. al[edit]
Thompson et al. theorize that any society consisting of only one perspective, be it egalitarianism, hierarchies, individualist, fatalist or autonomists will be inherently unstable as the claim is that an interplay between all these perspectives are required if each perspective is to be fulfilling. Although an individualist according to cultural theory is aversive towards both principles and groups, individualism is not fulfilling if individual brilliance cannot be recognized by groups, or if individual brilliance cannot be made permanent in the form of principles.[36] Accordingly, they argue that egalitarians have no power except through their presence, unless they (by definition, reluctantly) embrace principles which enable them to cooperate with fatalists and hierarchies. They argue that this means they will also have no individual sense of direction without a group, which could be mitigated by following individuals outside their group, namely autonomists or individualists. Alexander Berkman suggests that "equality does not mean an equal amount but equal opportunity. ... Do not make the mistake of identifying equality in liberty with the forced equality of the convict camp. True anarchist equality implies freedom, not quantity. It does not mean that everyone must eat, drink, or wear the same things, do the same work, or live in the same manner. Far from it: the very reverse. ... Individual needs and tastes differ, as appetites differ. It is an equal opportunity to satisfy them that constitutes true equality. ... Far from leveling, such equality opens the door for the greatest possible variety of activity and development. For human character is diverse."[37]
The cultural theory of risk holds egalitarianism—with fatalism termed as its opposite[36]—as defined by a negative attitude towards rules and principles; and a positive attitude towards group decision-making.[36] The theory distinguishes between hierarchists, who are positive towards both rules and groups; and egalitarians, who are positive towards groups, but negative towards rules. This is by definition a form of anarchist equality as referred to by Berkman. Thus, the fabric of an egalitarian society is held together by cooperation and implicit peer pressure rather than by explicit rules and punishment.[36]
Marxism[edit]
Karl Marx and Friedrich Engels believed that an international proletarian revolution would bring about a socialist society which would then eventually give way to a communist stage of social development which would be a classless, stateless, moneyless, humane society erected on common ownership of the means of production and the principle of "From each according to their ability, to each according to their needs". Marxism rejected egalitarianism in the sense of greater equality between classes, clearly distinguishing it from the socialist notion of the abolition of classes based on the division between workers and owners of productive property. Allen Woods finds that Marx's view of classlessness was not the subordination of society to a universal interest such as a universal notion of equality, but it was about the creation of the conditions that would enable individuals to pursue their true interests and desires, making Marx's notion of communist society radically individualistic.[38]
Although his position is often confused or conflated with distributive egalitarianism in which only the goods and services resulting from production are distributed according to notional equality, Marx eschewed the entire concept of equality as abstract and bourgeois, preferring to focus on more concrete principles such as opposition to exploitation on materialist grounds and economic logic.[39]
Murray Rothbard[edit]
In the title essay of his book Egalitarianism as a Revolt Against Nature and Other Essays, Murray Rothbard argued that egalitarian theory always results in a politics of statist control because it is founded on revolt against the ontological structure of reality itself.[40]
According to Rothbard, individuals are naturally unequal in their abilities, talents, and characteristics. He believed that this inequality was not only natural but necessary for a functioning society. In his view, people's unique qualities and abilities are what allow them to contribute to society in different ways.[40]
Rothbard argued that egalitarianism was a misguided attempt to impose an artificial equality on individuals, which would ultimately lead to societal breakdown. He believed that attempts to force equality through government policies or other means would stifle individual freedom and prevent people from pursuing their own interests and passions.[40]
Furthermore, Rothbard believed that egalitarianism was rooted in envy and resentment towards those who were more successful or talented than others. He saw it as a destructive force that would lead to a culture of mediocrity, where people were discouraged from striving for excellence.[40]