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Egalitarianism

Egalitarianism is a doctrine in political philosophy asserting that all human beings possess equal moral worth and thus deserve equal consideration in the distribution of rights, opportunities, and resources within society.^[1]^[2] This view posits equality not merely as an instrumental good but as a fundamental normative principle, often challenging hierarchies based on birth, talent, or achievement.^[1] Historically, egalitarian thought traces to ancient critiques of privilege but crystallized in the Enlightenment, with Jean-Jacques Rousseau's Discourse on the Origin of Inequality (1755) arguing that social institutions corrupt natural equality by fostering artificial disparities.^[1] Key modern variants include distributive egalitarianism, which aims to equalize outcomes through resource allocation as defended by John Rawls in A Theory of Justice (1971), and relational egalitarianism, emphasizing equal social standing over material parity.^[1]^[2] Egalitarianism has profoundly shaped political movements, from liberal reforms promoting equal legal rights to socialist efforts targeting economic disparities, influencing constitutions and welfare states worldwide.^[1] However, it faces substantive controversies, as empirical observations of heritable differences in cognitive and physical abilities—evident in twin studies and performance distributions—suggest that enforced equality of outcomes may require coercive measures that suppress individual variation and innovation.^[3] Critics like F.A. Hayek contend that such pursuits ignore causal mechanisms of prosperity, where unequal rewards incentivize productive effort, leading to overall societal gains despite initial inequalities.^[4] These tensions highlight egalitarianism's appeal as an ethical ideal against its practical challenges in reconciling with observed human diversity and economic dynamics.^[1]

Definition and Core Principles

Fundamental Concepts

Egalitarianism fundamentally rests on the assertion of moral equality among humans, positing that all individuals possess inherent dignity or worth independent of their natural talents, efforts, or achievements, thereby warranting equal respect and consideration in social and political arrangements.^[5] This basic equality serves as the axiomatic foundation, from which derive principles such as opposition to degrading treatment based on irrelevant differences and a presumption that institutional arrangements should not perpetuate unearned hierarchies.^[5]^[6] A core distinction within egalitarian thought lies between foundational egalitarianism, which claims humans are equal by nature in moral status, and distributional variants that seek to equalize external goods or opportunities to compensate for observed disparities.^[6] Proponents argue this moral baseline justifies interventions to ensure basic needs are met universally, viewing deviations from equality as presumptively unjust unless justified by consent or merit.^[5] However, causal analysis reveals that human inequalities arise substantially from biological realities; twin studies consistently estimate the heritability of intelligence—the capacity for abstract reasoning and problem-solving—at 50% or higher in adulthood, indicating genetic influences independent of environment.^[7]^[8] Similarly, sex-based differences in physical strength and spatial abilities persist across cultures, rooted in evolutionary adaptations rather than solely social constructs.^[9] These natural variances undermine claims of intrinsic sameness, as egalitarian prescriptions for equal outcomes often conflict with empirical patterns where abilities and preferences yield divergent results even under equal starting conditions.^[9]^[10] Fundamental egalitarian concepts thus prioritize normative ideals over descriptive facts, advocating equal legal rights and access to opportunities while critiquing status distinctions that ignore individual agency or innate endowments.^[11] In practice, this manifests as a commitment to anti-discrimination norms, though sources advancing strong egalitarian views, such as certain academic treatments, may downplay biological evidence due to institutional preferences for environmental explanations.^[3]

Normative vs. Descriptive Equality

Descriptive equality refers to the empirical observation of similarities or differences in attributes among individuals or groups, without prescriptive implications. For example, human populations exhibit descriptive equality in basic biological traits, such as near-universal possession of two arms and legs, but stark descriptive inequalities in measurable capacities like intelligence, where global IQ distributions follow a normal curve with a mean of 100 and standard deviation of approximately 15 points, reflecting innate and environmental variations.^[12] Similarly, physical attributes show descriptive inequality, with average adult male height exceeding female height by about 13-14 cm worldwide due to genetic and hormonal factors.^[13] These descriptive facts are verifiable through statistical data and do not entail moral judgments; they simply describe states of affairs as they exist, often persisting despite social interventions because of underlying causal mechanisms like heritability (estimated at 50-80% for cognitive traits) and differential environmental inputs.^[14] Normative equality, in contrast, involves prescriptive assertions about what ought to be equal, grounded in ethical or political principles rather than empirical observation. It posits that individuals should receive equal treatment or outcomes in specified domains, such as legal rights or resource distribution, irrespective of descriptive differences.^[15] For instance, normative equality underpins doctrines like equal protection before the law, where disparate impacts from descriptive inequalities (e.g., varying physical abilities) do not justify differential legal standing.^[16] In egalitarian frameworks, this often extends to substantive claims, advocating policies to mitigate descriptive inequalities in outcomes, such as income disparities reflected in the global Gini coefficient of approximately 0.67 as of 2020, which measures deviation from perfect equality.^[17] However, normative prescriptions require justification beyond description; assuming descriptive inequality implies normative injustice conflates "is" with "ought," a fallacy critiqued in political philosophy for overlooking causal realities like individual productivity variations that sustain inequalities.^[15] ^[18] Within egalitarianism, the interplay between descriptive and normative equality drives advocacy: descriptive data on inequalities (e.g., persistent gaps in earnings tied to skill differences) is invoked to justify normative interventions like redistribution. Yet, empirical evidence indicates that such policies often fail to eliminate descriptive disparities, as human traits like cognitive and noncognitive abilities—key predictors of socioeconomic outcomes—exhibit stable variances unresponsive to equalization efforts alone.^[19] This suggests that normative egalitarianism, when detached from descriptive causal analysis, may prioritize outcomes over incentives, potentially reducing aggregate welfare; for example, studies show that compressing descriptive income spreads through heavy taxation correlates with diminished innovation and growth in affected economies.^[18] Sources advancing strong normative equality, particularly in academia, frequently exhibit systemic biases favoring prescriptive leveling over empirical scrutiny of natural hierarchies, warranting caution in their interpretation.^[12]

Historical Development

Ancient and Pre-Modern Origins

Anthropological and archaeological evidence indicates that egalitarian social arrangements characterized much of early human history, particularly in mobile hunter-gatherer societies from the emergence of anatomically modern Homo sapiens around 300,000 years ago until the Neolithic Revolution circa 10,000 BCE. These groups exhibited minimal wealth disparities and flattened hierarchies, enforced through practices like obligatory sharing of resources, ridicule, and collective sanctioning of potential dominants—a phenomenon termed "reverse dominance hierarchy" wherein subordinates prevented any individual from monopolizing power or goods. Studies of extant hunter-gatherer populations, such as the !Kung San or Hadza, alongside Paleolithic burial sites showing scant grave goods differentiation, support this pattern as an adaptive strategy in environments lacking surplus production, where interdependence for survival necessitated cooperation over coercion.^[20]^[21]^[22] In ancient civilizations, ideological egalitarianism remained nascent and circumscribed, often clashing with entrenched hierarchies. Mesopotamian and Egyptian societies, documented in texts like the Code of Hammurabi (circa 1750 BCE), codified class-based inequalities in law and punishment, reflecting stratified structures tied to kingship and priesthood. Similarly, Vedic India (circa 1500–500 BCE) and Confucian China upheld varna or ritual hierarchies, prioritizing cosmic order over individual equality. Exceptions appeared in select philosophical traditions; Greek practices like sortition in Athenian assemblies (5th century BCE) promoted rotational equality among male citizens to curb elite capture, though philosophers such as Plato critiqued unmerited equality as destabilizing, favoring rule by the philosophically superior, while Aristotle endorsed "proportional equality" allotting shares by desert rather than arithmetic sameness.^[23]^[24] Stoicism, originating with Zeno of Citium around 300 BCE, articulated a cosmopolitan egalitarianism grounded in shared human rationality, positing that slaves, women, and barbarians possessed equal potential for virtue and thus moral standing, independent of legal or social status—a view exemplified by the freed slave Epictetus and Seneca's essays on universal brotherhood. Early Christianity, emerging in the 1st century CE, infused egalitarian motifs via scriptural assertions of spiritual parity, notably Galatians 3:28's declaration of unity in Christ transcending ethnic, servile, and sexual divisions, coupled with Acts' accounts of voluntary property communalism (Acts 2:44–45; 4:32–35) that mitigated economic disparities among believers. These ideas, however, coexisted with practical asymmetries, as apostolic leadership hierarchies and Pauline instructions on household order (e.g., Ephesians 5:22–6:9) preserved patriarchal norms, suggesting egalitarianism's initial confinement to eschatological or salvific domains rather than full social restructuring.^[25]^[26]^[27]

Enlightenment and 19th-20th Century Evolution

The Enlightenment introduced foundational ideas of natural equality, primarily as a political and moral principle challenging absolute monarchy and hereditary privilege. John Locke, in his Two Treatises of Government (1689), argued that in the state of nature, individuals possess equal natural rights to life, liberty, and property, forming the basis for consent-based government where no one holds arbitrary authority over others. Jean-Jacques Rousseau extended this in The Social Contract (1762), positing that "man is born free, and everywhere he is in chains," advocating a general will that treats citizens as equals under law to preserve freedom. These concepts influenced revolutionary documents, including the American Declaration of Independence (1776), which stated "all men are created equal" with unalienable rights, and the French Revolution's Declaration of the Rights of Man and of the Citizen (1789), which proclaimed equality as a sacred right entailing equal eligibility for public offices and protection under law. However, Enlightenment equality focused on formal legal and political parity among propertied males, excluding substantive economic leveling or broader social hierarchies based on gender, race, or birth, as evidenced by ongoing slavery and limited suffrage.^[24] In the 19th century, egalitarianism evolved amid industrialization's stark inequalities, shifting toward economic and social dimensions through socialist critiques. The French Revolution's slogan Liberté, égalité, fraternité inspired early socialists like François-Noël Babeuf, whose 1796 Conspiracy of the Equals demanded land redistribution for true equality, foreshadowing later movements.^[28] Utopian socialists, including Robert Owen's New Lanark experiments (1800–1825) and Charles Fourier's phalansteries, proposed cooperative communities to eliminate class distinctions via shared labor and resources, aiming for harmony without coercive state intervention. Pierre-Joseph Proudhon's What Is Property? (1840) radicalized this by declaring "property is theft," advocating mutualism to achieve egalitarian exchange free from capitalist exploitation. Karl Marx and Friedrich Engels synthesized these in the Communist Manifesto (1848), framing egalitarianism as historical materialism's endpoint—a classless society where "from each according to his ability, to each according to his needs" supplants bourgeois equality, critiquing prior forms as veiling exploitation. These ideas fueled workers' associations and the First International (1864), though empirical implementations, like the Paris Commune (1871), revealed tensions between aspirational equality and practical authoritarianism. The early 20th century saw egalitarianism institutionalize through labor movements and suffrage expansions, blending political gains with demands for social equity. Trade unions, such as the American Federation of Labor (founded 1886), pushed for equal wages and bargaining rights, culminating in strikes like the British General Strike (1926) that sought to mitigate industrial disparities. The Russian Bolshevik Revolution (1917) implemented Marxist egalitarianism via land redistribution and workers' councils, establishing the USSR as a self-proclaimed egalitarian state, though centralized planning prioritized output over distribution by 1921's New Economic Policy. Women's movements advanced gender egalitarianism; New Zealand granted universal female suffrage in 1893, followed by Australia (1902), Finland (1906), and the U.S. 19th Amendment (1920), framing voting as equal citizenship while early feminists like Emmeline Pankhurst emphasized merit over sex-based hierarchy. These developments reflected causal pressures from urbanization and war—World War I mobilized women into labor, eroding traditional roles—but also highlighted limits, as socialist states often subordinated individual equality to collective goals, per critiques in Lenin's State and Revolution (1917). Academic sources, frequently aligned with progressive narratives, tend to emphasize progressive triumphs while understating failures like suppressed dissent in egalitarian experiments.^[29] Red flag waving variants symbolize socialist aspirations for economic leveling, evident in movements from the 1848 revolutions to interwar labor parties.^[30]

Post-WWII and Contemporary Shifts

Following World War II, egalitarianism gained institutional momentum through international frameworks emphasizing formal equality. The Universal Declaration of Human Rights, adopted by the United Nations General Assembly on December 10, 1948, proclaimed that all humans are born free and equal in dignity and rights, entitled to equal protection under the law without discrimination based on race, sex, or other status.^[31] This document reflected a post-war consensus against the hierarchies enabling totalitarianism and genocide, prioritizing legal and political equality as bulwarks against tyranny.^[32] In Europe, the war's disruptions facilitated welfare state expansions aimed at reducing economic disparities. Countries like the United Kingdom implemented comprehensive social insurance via the National Health Service in 1948, building on the 1942 Beveridge Report's vision of eliminating "want" through universal provisions.^[33] Similar developments occurred across Western Europe, with high marginal tax rates and redistributive policies compressing income inequality; for instance, mass mobilization and taxation during and after the war reduced skill premiums and elite fortunes.^[34] These measures embodied egalitarian ideals by linking citizenship to economic security, though they originated partly from wartime necessities rather than pure ideological commitment.^[35] In the United States, the civil rights movement of the 1950s and 1960s advanced racial egalitarianism by challenging legalized segregation. Key legislation, including the Civil Rights Act of 1964, prohibited discrimination in employment, public accommodations, and voting, marking a shift toward substantive legal equality for African Americans.^[36] This era's activism, from the Montgomery Bus Boycott in 1955 to the March on Washington in 1963, pressured federal intervention, resulting in the Voting Rights Act of 1965 that dismantled barriers to political participation.^[37] Empirical outcomes included increased Black voter registration, from about 23% in the South in 1960 to 61% by 1969, though socioeconomic gaps persisted.^[38] Philosophically, John Rawls's A Theory of Justice (1971) reinvigorated egalitarian discourse by proposing "justice as fairness," where social and economic inequalities are permissible only if they benefit the least advantaged via the difference principle.^[39] Rawls's veil of ignorance thought experiment argued for prioritizing equal basic liberties and fair equality of opportunity, influencing policy debates on redistribution and influencing left-leaning academic thought despite critiques of its feasibility.^[40] Contemporary shifts have seen egalitarianism evolve toward outcome-focused "equity" over formal equality, amid rising empirical inequalities. Since the 1980s, neoliberal deregulation and globalization reversed post-war compression; in the US, the Gini coefficient for income rose alongside the top 1% share increasing from 9.6% in 1979 to 20.7% in 2007. Globally, income inequality peaked around 2000 with a Gini of 0.72 before slight declines, attributable to market dynamics outpacing redistributive efforts.^[17] This has prompted a pivot to identity-based politics, emphasizing group equity through affirmative action and diversity initiatives, contrasting classical egalitarianism's universalism with intersectional claims that formal equality ignores systemic disadvantages.^[41] Critics, drawing on empirical data, argue post-WWII egalitarianism yielded diminishing returns, with wage compression and expansive welfare correlating to slower growth in egalitarian nations like Sweden, where policies limited business dynamism.^[42] Sources from academic institutions, often exhibiting left-leaning biases, tend to overstate successes while underplaying incentive distortions; for instance, despite trillions in transfers, persistent wealth gaps (US Gini from 0.80 in the 1980s to 0.84 by 2007) highlight causal limits of coercive redistribution against human heterogeneity and market efficiencies.^[43]^[44] These trends underscore a tension between aspirational equality and realistic outcomes shaped by technological change and individual variances.

Philosophical Underpinnings

Arguments Supporting Egalitarianism

Proponents of egalitarianism argue that all human beings possess equal fundamental moral worth, entitling each to equal concern and respect in ethical and political deliberation.^[1] This basic equality, articulated in documents such as the U.S. Declaration of Independence (1776) asserting that "all men are created equal," underpins universal human rights and rejects hierarchies based on arbitrary traits like birth or status.^[1] Philosophers like Jean-Jacques Rousseau contended that natural inequalities are minimal and that observed disparities arise from social institutions rather than inherent differences, advocating for arrangements that preserve equality.^[1] In distributive terms, egalitarians such as John Rawls defend equality through the "difference principle," which permits socioeconomic inequalities only if they maximize benefits for the least advantaged members of society, as determined from an "original position" behind a veil of ignorance where individuals lack knowledge of their personal circumstances.^[1] Ronald Dworkin's resource-based egalitarianism further supports equal distribution of resources to neutralize "brute luck"—outcomes beyond individual control—while allowing inequalities from responsible choices, ensuring fairness in initial endowments adjusted for natural talents or disabilities.^[1] Luck egalitarianism, building on these ideas, posits that justice requires compensating for unchosen disadvantages, such as genetic endowments, to uphold responsibility-sensitive equality.^[2] Relational egalitarians emphasize equality in social standings and interactions, arguing that hierarchies foster oppression and that true justice demands communities where individuals relate as equals, free from domination.^[1] Elizabeth Anderson, for instance, critiques purely distributive views for overlooking status inequalities, advocating policies that promote democratic equality and mutual recognition.^[1] Advocates also invoke instrumental justifications, claiming egalitarianism enhances social trust and cohesion; empirical studies, such as meta-analyses of social capital, indicate positive associations between more egalitarian structures and improved health outcomes across diverse populations.^[45] Similarly, research on cultural egalitarianism links self-expression values and trust to higher subjective wellbeing in comparative national surveys.^[46]

Challenges from First-Principles Reasoning

Human abilities exhibit significant genetic variation, undermining the feasibility of achieving equal outcomes through egalitarian policies. Twin studies indicate that intelligence, a key predictor of socioeconomic success, has a heritability estimate of approximately 50% in broad terms, rising to around 80% by adulthood, as environmental influences diminish over time.^[8]^[47] These findings derive from comparisons of monozygotic twins reared apart, whose IQ correlations remain high despite differing environments, suggesting innate differences persist independently of socialization efforts.^[48] From causal realism, such variations arise from evolutionary pressures favoring diverse traits for survival, rendering uniform capability an unnatural imposition that ignores probabilistic distributions of traits in populations.^[49] Evolutionary biology further challenges egalitarianism by demonstrating that hierarchies emerge naturally to optimize resource allocation and coordination. Network models show hierarchies evolve in biological systems due to connection costs, promoting modularity and efficiency over flat, equal structures that prove unstable under selective pressures.^[50] In human societies, this manifests as dominance structures observed across primates and early hominids, where unequal status incentivizes cooperation and innovation rather than egalitarian stasis, which lacks mechanisms for resolving conflicts or directing expertise. Empirical data from genetic and behavioral studies confirm that enforced equality disrupts these adaptive hierarchies, often leading to reduced group fitness, as seen in simulations where non-hierarchical networks fail to scale.^[51] Economically, first-principles reasoning highlights the necessity of inequality for incentives and information processing. Differential rewards motivate productivity, as equal distribution removes signals for effort allocation; historical attempts at outcome equality, like in centrally planned economies, resulted in misallocation because prices—emerging from unequal exchanges—cannot be centrally replicated to convey dispersed knowledge.^[52] Friedrich Hayek argued that such systems overlook the "knowledge problem," where no authority possesses the localized data needed for efficient equalization, leading to shortages and inefficiencies observable in 20th-century socialist experiments with output 30-50% below market equivalents by the 1980s.^[53] Causally, innovation stems from risk-taking enabled by potential unequal gains, not redistributed uniformity, which dilutes the feedback loops essential for progress; peer-reviewed analyses affirm that compressing incentives correlates with stagnant growth rates.^[54] These challenges persist despite institutional biases in academia, where left-leaning predispositions often minimize genetic or hierarchical evidence to favor environmental determinism, as critiqued in reviews of heritability suppression in social sciences.^[55] Truth-seeking requires prioritizing empirical data over normative preferences, revealing egalitarianism's conflict with observable causal chains in biology, evolution, and economics.

Varieties of Egalitarianism

Legal and Political Forms

Legal egalitarianism manifests primarily as formal equality before the law, requiring that legal rules and procedures apply uniformly to all individuals regardless of status, thereby prohibiting arbitrary discrimination or privileges based on birth, wealth, or affiliation.^[1] This form aligns with the rule of law tradition, as articulated in classical liberal thought, where justice is blind to personal characteristics to ensure impartial adjudication.^[2] For instance, the principle underpins anti-discrimination statutes in jurisdictions like the United States, where the Equal Protection Clause of the Fourteenth Amendment, ratified on July 9, 1868, mandates that states provide equal legal protection to persons within their jurisdiction.^[56] In contrast, substantive legal equality seeks to address disparities in outcomes by incorporating remedial measures, such as affirmative action policies, which allocate preferences to historically disadvantaged groups to counteract systemic barriers. Originating in mid-20th-century civil rights efforts, these approaches, exemplified by the U.S. Supreme Court's approval of race-conscious admissions in Regents of the University of California v. Bakke (1978), aim for de facto parity but have faced empirical scrutiny for producing mismatches and resentment without proportionally improving long-term outcomes, as evidenced by studies on college performance gaps.^[1] Critics from first-principles perspectives argue that substantive equality undermines formal neutrality by introducing group-based classifications that violate individual merit and causal accountability for personal circumstances.^[57] Political egalitarianism centers on equal access to participatory mechanisms, most notably the "one person, one vote" doctrine, which ensures that each citizen's ballot carries equivalent weight in electing representatives.^[58] This principle gained constitutional force in the United States through Reynolds v. Sims (1964), where the Supreme Court ruled that legislative districts must approximate equal population sizes to prevent dilution of voting power, striking down malapportioned state legislatures that favored rural over urban voters. Historically, political equality expanded via suffrage reforms, such as the Nineteenth Amendment (1920) granting women voting rights and the Voting Rights Act of 1965 eliminating literacy tests and poll taxes, which had disenfranchised minorities.^[56] Beyond basic enfranchisement, egalitarian political forms include mechanisms like proportional representation systems, adopted in countries such as Germany under its Basic Law of 1949, which allocate seats based on vote shares to reflect diverse interests more accurately than winner-take-all models.^[1] However, empirical data from electoral outcomes indicate that formal political equality does not eradicate influence disparities arising from organizational differences or information asymmetries, as larger, coordinated groups often secure disproportionate policy sway despite equal votes.^[59] In practice, deviations like electoral college systems in federal contexts or supermajority requirements challenge strict egalitarianism, justified by balancing majority rule with minority protections against potential tyranny.^[2]

Economic and Distributive Forms

Economic egalitarianism encompasses doctrines advocating for the equalization of material resources, income, or wealth to mitigate disparities arising from market outcomes. These approaches prioritize distributive justice, positing that fairness requires interventions to redistribute goods according to egalitarian criteria rather than entitlement based on production or exchange.^[1]^[60] Key distributive principles include strict egalitarianism, which demands equal allocation of resources irrespective of individual differences in effort or talent, as a baseline for justice.^[61] More nuanced variants, such as John Rawls' difference principle from A Theory of Justice (1971), permit inequalities only insofar as they benefit the least advantaged members of society, aiming to maximize the minimum welfare level through mechanisms like progressive taxation and social safety nets.^[60] Luck egalitarianism, advanced by thinkers like Ronald Dworkin, seeks to neutralize inequalities stemming from brute luck—such as natural endowments—while holding individuals accountable for responsible choices, often operationalized via equal division of resources adjusted for ambition and talent.^[2] Resource-based egalitarianism, another Dworkinian strand, focuses on equalizing external assets like income and wealth, excluding internal factors like preferences.^[60] In practice, these principles manifest in policies such as universal basic income proposals, which guarantee a fixed income to all citizens to floor economic outcomes, or expansive welfare states with high marginal tax rates on high earners to fund transfers.^[62] Socialist variants extend to collective ownership of production means, as theorized in Marxist frameworks, to eliminate exploitation and achieve outcome parity. However, economic analysis reveals that such redistributive schemes often incur efficiency costs; for example, empirical studies indicate that heavy taxation and transfers diminish incentives for labor and investment, resulting in deadweight losses estimated at 20-50% of transferred amounts in high-redistribution scenarios.^[63] Historical implementations, including mid-20th-century communist economies, demonstrated stagnation and output shortfalls relative to market-oriented systems, with per capita GDP in egalitarian regimes like the Soviet Union lagging behind Western comparators by factors of 2-3 by the 1980s due to distorted price signals and innovation suppression.^[63]^[64] Critiques from economic theory highlight that patterned distributions, including egalitarian ones, conflict with voluntary exchange and property rights, potentially reducing total wealth available for distribution; Robert Nozick's entitlement theory (1974) argues that justice in holdings arises from just acquisition and transfer, rendering end-state equality coercive.^[65] Data from cross-country comparisons further show that nations with moderate inequality—such as those balancing markets with targeted aid—outperform strictly egalitarian models in both growth and poverty reduction, as unchecked redistribution erodes capital accumulation essential for productivity gains.^[64] Thus, while distributive egalitarianism appeals to moral intuitions of fairness, its causal effects often yield suboptimal aggregate outcomes, prioritizing levelling over expansion of the economic pie.^[63] Social egalitarianism manifests in efforts to structure societal interactions and institutions to minimize status distinctions unrelated to merit or contribution, such as those arising from ancestry, ethnicity, or arbitrary social conventions. This includes practices like the abolition of hereditary titles and castes, as seen in post-colonial reforms in India under the 1950 Constitution, which outlawed untouchability and reserved quotas for historically disadvantaged groups to foster equal social mobility. Empirical studies indicate that such interventions can reduce overt discrimination but often fail to eliminate underlying behavioral hierarchies, with data from the World Values Survey (2017-2022 waves) showing persistent correlations between socioeconomic origins and social networks in ostensibly egalitarian societies. Proponents, drawing from democratic equality theories, argue that social egalitarianism enhances collective welfare by ensuring equal respect in public spheres, yet first-principles analysis reveals that human interactions inherently produce hierarchies based on competence and cooperation, as evidenced by organizational studies where flat structures yield coordination inefficiencies compared to merit-based ones.^[2] Cultural egalitarianism seeks to equate diverse cultural practices and values, often through policies promoting multiculturalism and rejecting cultural hierarchies, as articulated in UNESCO's 2001 Universal Declaration on Cultural Diversity, which posits cultural pluralism as essential to human dignity. This form underpins initiatives like affirmative action in arts funding or media representation quotas, aiming to validate minority traditions on par with dominant ones; for instance, Canada's multiculturalism policy since 1971 has institutionalized equal cultural recognition, correlating with self-reported inclusion metrics in national surveys but also with documented integration challenges, including parallel societies where cultural norms impede assimilation. Critics, informed by cross-cultural psychological research, contend that assuming cultural equivalence ignores variance in adaptive outcomes, with twin studies and adoption data demonstrating heritable influences on cultural affinity and achievement disparities beyond socialization. Academic advocacy for cultural egalitarianism, prevalent in social sciences, may reflect institutional preferences for relativism over empirical hierarchies, as longitudinal analyses of cultural policy impacts reveal mixed effects on innovation and social cohesion.^[66] Relational egalitarianism, a philosophical framework distinct from distributive models, emphasizes justice as consisting in non-domination and mutual recognition among individuals in their interpersonal relations, rather than equal resource allocation. Elizabeth Anderson's 1999 analysis frames it as countering status inequalities that undermine democratic citizenship, where subordinates internalize inferiority, supported by social psychology experiments on stereotype threat showing relational dynamics affect performance gaps. Key texts, such as those by relational theorists, argue that egalitarian relations preclude paternalistic or exploitative interactions, extending to critiques of familial authority where parental decisions over children are scrutinized for inegalitarian elements. However, applications reveal tensions with causal realities, as evidenced in empirical work on workplace relations where enforced relational equality via diversity training yields short-term attitude shifts but negligible long-term hierarchy reductions, per meta-analyses of over 50 interventions. This view, dominant in contemporary political philosophy, privileges relational metrics over outcome equality, yet overlooks biological predispositions toward status-seeking, as twin heritability estimates for dominance traits exceed 40% in behavioral genetics studies.^[67]^[68]

Extensions Beyond Humans

Religious and Spiritual Interpretations

In Christianity, egalitarian interpretations often draw from New Testament passages emphasizing spiritual unity, such as Galatians 3:28, which declares that "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus," interpreted by some theologians as affirming equality in salvation and divine worth regardless of social distinctions.^[69] Similarly, Genesis 1:26–28 is cited for creating men and women equally in God's image, supporting arguments for inherent dignity without hierarchical essence.^[70] However, traditional exegeses, including those from figures like C.S. Lewis, contend that biblical texts endorse functional hierarchies—such as parental authority or male headship—reflecting divine order rather than strict egalitarianism, with spiritual equality coexisting alongside temporal roles.^[71] Islamic doctrine posits fundamental equality before Allah, as articulated in Quran 3:195, which states that God will not deny reward to any—male or female—for their deeds, equating their spiritual merit, and Quran 4:1, describing humanity's origin from a single soul and its mate, underscoring shared creation.^[72] ^[73] This extends to racial and tribal equality, with Quran 49:13 explaining human diversity as a means to mutual recognition rather than superiority, a principle reinforced by Prophet Muhammad's Farewell Sermon in 632 CE declaring no Arab superior to non-Arab except in piety.^[74] Yet, these texts maintain distinctions in worldly responsibilities, such as inheritance or testimony weights (Quran 2:282, 4:11), prioritizing causal roles over uniform outcomes.^[75] Judaism's Torah grounds equality in Genesis 1:27, where humans—male and female—are created in God's image (tzelem Elohim), implying intrinsic worth and moral accountability for all, a foundation Rabbi Jonathan Sacks described as fueling an "egalitarian impulse" by rejecting innate superiority.^[76] Prophetic calls for justice, like Amos 5:24 demanding righteousness flow like waters, further imply equitable treatment under law. Traditional halakhic practice, however, accommodates hierarchies based on scholarship, gender roles, or covenantal obligations, as seen in priestly distinctions (Leviticus 21), viewing spiritual equality as compatible with differentiated duties rather than obliterating natural orders.^[77] In Buddhism, egalitarian elements arise from the doctrine of anatta (no-self) and interdependent origination, positing all sentient beings as equally capable of enlightenment without inherent caste or status barriers, as Shakyamuni Buddha challenged Vedic hierarchies by admitting all to the sangha based on conduct rather than birth.^[78] The Kalama Sutta encourages independent verification over blind tradition, fostering merit-based equality in ethical striving.^[79] Nonetheless, suttas warn against the conceit of equality (mana) alongside superiority or inferiority, indicating that true non-dual insight transcends egalitarian comparisons, while monastic vinaya imposes structured roles without implying uniform worldly equity.^[80] Hindu spiritual traditions affirm the atman (soul) as identical across beings, with the Bhagavad Gita (5:18–19) describing the wise seeing equality in a brahmin, cow, elephant, dog, and outcaste, rooted in non-dual Brahman realization beyond varna distinctions.^[81] Vedic hymns, such as Rig Veda 10.191.4 invoking unity among diverse groups for common good, suggest cooperative equality in ritual and society.^[82] Later interpretations, however, integrate varna as a functional division by guna (qualities) and karma, not birth alone, allowing mobility and emphasizing dharma over imposed uniformity, contrasting modern egalitarian demands.^[83]

Applications to Non-Human Animals

Some proponents of egalitarianism extend its principles to non-human animals by advocating for the equal consideration of their interests, particularly those capable of sentience or suffering, as articulated by philosopher Peter Singer in his 1975 essay "All Animals Are Equal."^[84] Singer argues that the capacity for suffering, rather than species membership or intellectual superiority, should determine moral consideration, rejecting "speciesism" as an arbitrary prejudice analogous to racism.^[85] This utilitarian framework implies that human practices like factory farming or animal experimentation must be justified by comparable benefits outweighing animal harms, leading to calls for veganism and the abolition of exploitative industries.^[86] Egalitarian applications further prescribe ceasing the exploitation of non-human animals and actively assisting them, as non-human animals are numerically disadvantaged and lack the capacity to advocate for themselves.^[87] Philosophers like Alasdair Cochrane have defended such views by grounding animal equality in interests-based egalitarianism, contending that sentience confers a baseline moral status warranting protection from unnecessary harm.^[88] However, these extensions acknowledge intraspecies and interspecies differences in cognitive capacities; for instance, Singer concedes human intellectual superiority but maintains it does not nullify the relevance of animal pain in ethical calculations.^[84] Critiques from biological and empirical perspectives highlight the challenges of uniform egalitarian application, noting that non-human animal societies frequently exhibit dominance hierarchies that stabilize social structures and reduce intra-group conflict, as observed in species like chimpanzees where grooming trades for agonistic support correlate with hierarchy steepness.^[89] Such hierarchies arise from winner-loser effects and aggression heuristics, empirically documented across taxa, suggesting that egalitarian interventions could disrupt adaptive behaviors rather than promote welfare.^[90] ^[91] Moreover, varying levels of sentience—evident in neural complexity differences between mammals and invertebrates—undermine strict equality, as lower-sentience animals lack the experiential depth to warrant identical consideration, a point raised in defenses of hierarchical animal ethics where moral status scales with reciprocity and rationality capacities absent in most non-humans.^[92] ^[88] Empirical studies of mammalian societies reveal a spectrum from relatively egalitarian structures to pronounced inequalities, but hierarchies predominate in many wild populations, contradicting the imposition of human-derived egalitarian norms that ignore evolutionary adaptations.^[93] ^[94] For example, primate dominance ranks influence resource access and mating success, with steeper hierarchies linked to higher reproductive skew, indicating that biological realities favor merit-based or strength-based allocations over equality.^[95] These findings suggest that egalitarian extensions risk anthropomorphic projections, potentially leading to policies that overlook causal mechanisms of animal flourishing, such as natural selection for hierarchical stability.^[96]

Criticisms and Empirical Realities

Conflicts with Meritocracy and Natural Hierarchies

Egalitarian pursuits of outcome equality frequently conflict with meritocracy, which allocates roles, resources, and rewards according to demonstrated competence, effort, and achievement, thereby generating performance-based hierarchies. In meritocratic frameworks, differential abilities lead to unequal outcomes that incentivize productivity and innovation; egalitarian interventions, such as quotas or enforced redistribution, can distort these signals by decoupling rewards from merit, potentially reducing overall efficiency and motivation. For instance, economic models demonstrate that compressing outcome variances diminishes incentives for high performers, as individuals anticipate diminished returns on superior effort.^[97] Human societies exhibit natural hierarchies rooted in empirical patterns of stratification, where prestige (based on expertise and success) and dominance (based on influence or coercion) emerge as stable structures facilitating group coordination and decision-making. Neuroscientific and psychological research confirms that these hierarchies arise necessarily across species, including humans, due to variability in traits like cognitive ability and social acumen, and their presence enhances collective outcomes by enabling efficient resource allocation and conflict resolution.^[98]^[99] In naturally occurring human groups, such hierarchies manifest independently of imposed equality, with higher-ranked individuals often exhibiting superior skills that benefit the collective, contradicting egalitarian assumptions of interchangeability.^[100] Biological evidence underscores these conflicts, as twin and adoption studies yield heritability estimates for intelligence of 50-80% in adulthood, indicating that genetic variation substantially drives cognitive disparities underpinning meritocratic hierarchies. Policies enforcing egalitarian outcomes, such as diversity mandates overriding merit, risk mismatches where lower-aptitude individuals occupy high-stakes roles, as evidenced by reduced performance metrics in quota-affected sectors like academia and aviation selection processes.^[101]^[102] Critics, including hereditarian scholars, contend that disregarding such innate hierarchies fosters inefficiency and social friction, as egalitarian coercion cannot erase underlying ability distributions without suppressing variance essential for societal advancement.^[103]^[104]

Biological and Genetic Evidence Against Uniform Equality

Genetic factors explain a substantial portion of individual differences in intelligence, with twin studies estimating heritability at 50% in childhood rising to 80% in adulthood.^[105]^[106] Genome-wide association studies (GWAS) further substantiate this polygenic architecture, identifying over 300 single nucleotide polymorphisms (SNPs) linked to cognitive performance in meta-analyses of tens of thousands of participants.^[107] These findings indicate that innate variation, rather than solely environmental inputs, drives disparities in intellectual capacity, rendering uniform equality of cognitive outcomes incompatible with observed biological realities. Sex-based dimorphisms provide stark evidence of inherent inequalities in physical capabilities. Adult males possess 50-60% greater upper-body strength and 30-40% greater lower-body strength than females of comparable age and training, stemming from higher testosterone levels, larger muscle cross-sectional areas, and skeletal differences that emerge post-puberty.^[108] Such disparities persist across populations and training regimens, as confirmed by longitudinal athletic performance data, where male records exceed female equivalents by 10-50% in strength- and speed-dependent events.^[109] These traits evolved under sexual selection pressures favoring male provisioning and competition, underscoring that biological sex imposes non-negotiable limits on interchangeability in physically demanding roles. Beyond sexes, genetic variation within populations generates hierarchical distributions in traits like executive function and impulsivity, which correlate with socioeconomic outcomes. Heritability estimates for personality traits influencing achievement, such as conscientiousness, range from 40-60%, supported by multivariate twin models.^[105] Evolutionary pressures have preserved this variability, as natural selection operates on differential fitness rather than homogenization, leading to stable inequalities in reproductive and social success.^[110] Empirical data from GWAS on educational attainment, a proxy for cognitive application, reveal polygenic scores predicting up to 10-15% of variance, independent of shared environment.^[111] Collectively, these mechanisms refute egalitarian ideals positing equivalent potential across individuals, as genetic endowments predetermine probabilistic ceilings on performance.

Historical and Policy Outcomes

Radical egalitarian policies implemented in 20th-century communist regimes frequently resulted in catastrophic human and economic costs. In the Soviet Union, Joseph Stalin's forced collectivization of agriculture from 1929 to 1933, aimed at achieving class equality through state control of production, triggered the Holodomor famine in Ukraine, where an estimated 3.5 to 5 million people died due to deliberate grain requisitions and suppression of private farming. ^[112] ^[113] Similarly, Mao Zedong's Great Leap Forward in China (1958-1962), which sought rapid equalization through communal farming and industrial mobilization, caused a policy-induced famine killing between 23 million and 45 million people, as exaggerated production reports led to over-requisitioning of food supplies. ^[114] ^[115] ^[116] In Cambodia, the Khmer Rouge under Pol Pot (1975-1979) pursued extreme egalitarianism by abolishing money, private property, and urban life to create an agrarian utopia, resulting in the deaths of approximately 1.5 to 2 million people—about 25% of the population—through execution, forced labor, and starvation. ^[117] ^[118] These regimes' insistence on enforced equality suppressed individual incentives and market signals, leading to productive inefficiencies and coercive violence to maintain ideological purity. ^[119] Modern policy implementations of egalitarianism, such as expansive welfare systems, have often fostered dependency and reduced labor participation. In the United States, high marginal effective tax rates from welfare benefits create "cliffs" that discourage work, with studies identifying poverty traps in 34 states where additional earnings lead to net benefit losses exceeding income gains. ^[120] From 1979 to recent years, low-income families' reliance on government transfers has risen, with earnings covering only about 40% of poverty-line needs compared to 60% previously, correlating with stagnant mobility. ^[121] Affirmative action policies intended to equalize opportunities have failed to close persistent racial gaps. Despite decades of implementation, Black-White family income disparities in the U.S. have remained stable since the 1970s, with intergenerational mobility showing little convergence. ^[122] Bans on such policies in states like California and Michigan have not widened gaps in degree attainment or wages as feared, suggesting limited causal efficacy in addressing underlying disparities. ^[123] ^[124] These outcomes highlight how egalitarian interventions often overlook differential abilities and incentives, yielding inefficiencies without achieving intended equalities. ^[125]

Key Debates and Thinkers

Luck Egalitarianism vs. Strict Equality

Luck egalitarianism posits that distributive justice requires compensating individuals for disadvantages arising from brute luck—circumstances beyond their control, such as innate talents, family background, or genetic endowments—while permitting inequalities resulting from responsible choices, termed option luck.^[126] This approach distinguishes between inequalities that are morally arbitrary and those attributable to personal agency, aiming to neutralize unchosen factors without mandating uniform outcomes. Key formulations include Ronald Dworkin's equality of resources, which uses hypothetical auctions to allocate initial endowments equally adjusted for ambition and talent, and G.A. Cohen's equal access to advantage, which equalizes opportunities for welfare while holding individuals accountable for voluntary risks.^[127]^[128] In contrast, strict equality, or strict egalitarianism, demands an equal distribution of resources or welfare irrespective of individual choices or endowments, treating all deviations from equality as inherently unjust.^[129] This view, often associated with early utilitarian or radical egalitarian strains, prioritizes outcome parity over responsibility, implying redistribution to eliminate disparities even when they stem from differential effort or decisions. Proponents argue it upholds equality as an intrinsic moral value, avoiding the need to probe personal fault, but it faces the leveling-down objection: equalizing downward (e.g., by reducing the advantaged to the level of the worst-off) worsens overall welfare without benefiting the disadvantaged.^[2] The core divergence lies in responsibility-sensitivity: luck egalitarianism refines strict equality by incorporating causal distinctions between luck and choice, permitting incentives for productive behavior and avoiding the demotivating effects of outcome mandates.^[130] For instance, under strict equality, a talented individual who invests effort would still face equalization, potentially undermining merit-based hierarchies observed in empirical labor markets where choice-driven differentials correlate with innovation and growth.^[131] Critics of luck egalitarianism contend it may abandon the irresponsible to hardship—e.g., denying aid to those who gamble away resources—exacerbating social divisions, while defenders assert this aligns with causal realism, as uncompensated choices foster accountability absent in strict models.^[132] Empirical studies on policy outcomes, such as welfare programs tying benefits to behavior, suggest responsibility-sensitive approaches reduce dependency more effectively than unconditional equality, though data on long-term inequality metrics like Gini coefficients post-redistribution show mixed results favoring hybrid incentives over pure leveling.^[133] This debate underscores tensions in egalitarian theory: strict equality risks ignoring human agency and natural variations in motivation, as evidenced by behavioral economics experiments demonstrating reduced effort under guaranteed equality, whereas luck egalitarianism, while theoretically nuanced, demands complex assessments of "brute" versus "option" factors, raising implementation challenges in real-world causation-tracing.^[1] Thinkers like Cohen critiqued Dworkin's market-based mechanism for insufficiently addressing inherent endowments, advocating deeper equalization of welfare access, yet both frameworks reject strict equality's indifference to desert, prioritizing justice grounded in avoidable misfortune over absolute uniformity.^[134]

Intersections with Marxism, Libertarianism, and Other Ideologies

Egalitarianism intersects with Marxism primarily through the latter's vision of a classless society achieved via the abolition of private property and bourgeois relations of production, aiming for a distribution principle of "from each according to his ability, to each according to his needs," which presupposes a higher stage of communist development beyond mere formal equality.^[135] Marx critiqued "bourgeois right" and abstract egalitarian demands under capitalism as masking exploitation, arguing that equal rights enforce unequal outcomes given disparities in labor capacity and needs, thus requiring revolutionary transcendence rather than reformist equalization.^[135] This intersection emphasizes substantive equality emerging causally from material conditions, not as an a priori moral imperative, though empirical implementations in Marxist states often deviated toward hierarchical party structures contradicting egalitarian ideals.^[136] In contrast, libertarianism aligns with egalitarianism only in formal terms—equality of individual rights, self-ownership, and liberty under law—while rejecting redistributive or outcome-based egalitarianism as violations of property entitlements and requiring coercive interventions incompatible with voluntary exchange.^[137] Robert Nozick's entitlement theory of justice critiques egalitarian "patterned" distributions, contending that historical acquisitions and transfers justify inequalities absent injustice, and any egalitarian rectification demands ongoing state enforcement that undermines liberty.^[138] Left-libertarian variants attempt synthesis by combining self-ownership with egalitarian claims to natural resources, positing joint ownership of unowned externalities to fund basic equal shares, though critics argue this still imposes patterned constraints on holdings.^[139] Conservatism intersects with egalitarianism cautiously, endorsing equality before the law and opportunity as foundational to ordered liberty, but opposing leveling policies that ignore natural hierarchies, familial roles, and merit-based differentials, viewing forced equality as disruptive to social stability and moral order.^[140] Thinkers like Edmund Burke implicitly prioritized organic inequalities over abstract uniformity, influencing modern conservative resistance to egalitarian welfarism on grounds that it erodes personal responsibility and cultural traditions.^[141] Other ideologies, such as social democracy, blend egalitarianism with market elements through progressive taxation and universal services to mitigate inequalities without full Marxist overhaul, though evidence from Nordic models shows persistent income gaps despite interventions, suggesting limits to causal efficacy in achieving uniformity.^[142]

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Hierarchies inferred from different agonistic behaviours are not ...
Oct 22, 2024 · This study uses data from 25 animal species of various taxa to test whether social hierarchies (group-level) and ranks (individual-level) ...
[99]
What is wrong with inequality? | Oxford Open Economics
For one thing, equality of outcome directly affects equality of opportunity when we think about the next generation. Some inequalities of outcome for ...
[100]
Understanding Social Hierarchies: The Neural and Psychological ...
Despite some cross-species variability, there is strong evidence that hierarchies arise out of necessity and their existence is beneficial to social groups.
[101]
Prestige and dominance-based hierarchies exist in naturally ...
May 1, 2019 · In conclusion, we have found evidence that prestige and dominance hierarchies do exist in naturally occurring groups in a diverse, adult ...
[102]
Social hierarchies and social networks in humans - Journals
Jan 10, 2022 · In humans, where there are multiple culturally valued axes of distinction, social hierarchies can take a variety of forms and need not rest on dominance ...
[103]
Racial and ethnic group differences in the heritability of intelligence
We found that White, Black, and Hispanic heritabilities were consistently moderate to high, and that these heritabilities did not differ across groups.Missing: egalitarianism criticism
[104]
Revisiting the Lessons of the Resolution on Genetics, Race and ...
May 21, 2021 · On the scientific side, PPP criticized the hereditarian theory on three separate questions: 1) whether IQ scores are an adequate measure of ...
[105]
Can Research on the Genetics of Intelligence Be "Socially Neutral"?
Rather, they argue, examining the heritability of intelligence can be socially neutral and may even help to reduce social inequities. I argue, however, that ...
[106]
Can Progressives Be Convinced That Genetics Matters?
Sep 6, 2021 · Jensen coolly argued that there was an I.Q. gap between the races in America; that the reason for this gap was at least partly genetic, and thus ...
[107]
Meta-analysis of the heritability of human traits based on fifty years ...
May 18, 2015 · We report a meta-analysis of twin correlations and reported variance components for 17,804 traits from 2,748 publications including 14,558,903 ...
[108]
Meta-analysis of the heritability of human traits based on fifty years ...
May 18, 2015 · We report a meta-analysis of twin correlations and reported variance components for 17,804 traits from 2,748 publications including 14,558,903 ...
[109]
Genome-wide association meta-analysis of 78,308 individuals ...
Here we report a meta-analysis for intelligence of 78,308 individuals. We identify 336 single nucleotide polymorphisms (SNPs) (METAL P<5×10−8) in 18 genomic ...
[110]
Narrative Review of Sex Differences in Muscle Strength, Endurance ...
In adults, sex differences in strength are more pronounced in upper-body than lower-body muscles and in concentric than eccentric contractions. Greater male ...
[111]
The Biological Basis of Sex Differences in Athletic Performance
Dec 1, 2023 · Adult men are typically stronger, more powerful, and faster than women of similar age and training status.
[112]
Toward an evolutionary ecology of (in)equality - Journals
Jun 26, 2023 · There is considerable research on the effects of inequality on various biologically significant dimensions, including health and mortality, ...
[113]
Polygenic prediction of educational attainment within and between ...
Mar 31, 2022 · We conduct a genome-wide association study (GWAS) of educational attainment (EA) in a sample of ~3 million individuals and identify 3,952 ...
[114]
Holodomor | Holocaust and Genocide Studies | College of Liberal Arts
In 1932 and 1933, millions of Ukrainians were killed in the Holodomor, a man-made famine engineered by the Soviet government of Joseph Stalin.
[115]
Holodomor Basic Facts - HREC
Holodomor Basic Facts Famine-Genocide of 1932–3 (Голодомор; Holodomor). The death through starvation of about four million people in Soviet Ukraine, ...
[116]
China's Great Leap Forward - Association for Asian Studies
Estimates of deaths directly related to the famine range from a minimum of twenty- three million to as many as fifty-five million, although the figure most ...Missing: reliable | Show results with:reliable
[117]
China's great famine: 40 years later - PMC - NIH
More detailed later studies came up with 23 to 30 million excess deaths, and unpublished Chinese materials hint at totals closer to 40 million.– We will never ...
[118]
Was Mao's Great Leap Forward responsible for 30 million deaths?
Apr 11, 2014 · The estimates vary wildly from 18 million (1) to 45 million (2) deaths, around 2-8% of the estimated 670 million inhabitants, died from ...Missing: reliable | Show results with:reliable
[119]
CAMBODIAN GENOCIDE - Illinois Holocaust Museum
The events that incited the Cambodian genocide were due to difficult living conditions caused by miscalculations of foreign governments.
[120]
Genocide Against Cambodians: 1975-1979 | THGAAC
Overview of the Genocide Against Cambodians: In merely a few years during the 1970s, perpetrators of the Cambodian Genocide murdered up to 3 million of…
[121]
Socialism Has Failed. Period. - Hoover Institution
Aug 9, 2019 · Socialism Has Failed. Period. Two economists ... THEN - there is a flight of capital to better places. Fact is - socialism and communism ...Missing: egalitarian | Show results with:egalitarian
[122]
New Study Finds More Evidence of Poverty Traps in the Welfare ...
Dec 30, 2014 · Our study found that the high level of benefits available combined with benefit cliffs created situations that would deter work. In 34 states, ...
[123]
New Report Shows More Americans Dependent on Welfare Checks ...
Jan 8, 2025 · Low-income families are increasingly dependent on government transfers. In 1979, families living below the poverty line earned about 60 percent ...
[124]
Racial Inequality Trends and the Intergenerational Persistence of ...
Racial disparity in family incomes remained remarkably stable over the past 40 years in the United States despite major legal and social reforms.
[125]
Racial Diversity on Campus After Affirmative Action
Aug 17, 2023 · Enrollment shifts have diminished overall degree attainment and wages for Black and Latinx students in some states with affirmative action bans.
[126]
Long-Term Effects of Affirmative Action Bans | NBER
Dec 1, 2024 · Employment rates for Black and Hispanic men were 2.1 and 1.8 percentage points higher, while Black women saw a 1 percentage point decrease and ...
[127]
The False Appeal Of Socialism - Hoover Institution
Sep 21, 2020 · Why Socialism Fails. Broadly speaking, socialism typically refers to ... communism!. Matilde Ruzzu • 1 year ago. Like we get to choose ...
[128]
Justice and Bad Luck - Stanford Encyclopedia of Philosophy
Jun 20, 2005 · In his view, “the fundamental distinction for an egalitarian is between choice and luck in the shaping of people's fates” (Cohen 2011, 4).Thick Luck · Option Luck Versus Brute Luck · Non-Separability of Luck and...
[129]
[DOC] Luck Egalitarianism - PhilArchive
'Luck egalitarianism' is a term coined by Elizabeth Anderson (1999), an influential critic of the view, to describe a family of egalitarian theories of justice.Missing: proponents | Show results with:proponents
[130]
[PDF] On the Currency of Egalitarian Justice Author(s): G. A. Cohen Source
Under equal access to advantage, the fundamental distinction for an egalitarian is between choice and luck in the shaping of people's fates. I argue that ...<|control11|><|separator|>
[131]
Luck egalitarianism without moral tyranny | Philosophical Studies
Jun 14, 2021 · As this statement indicates, a defining feature of luck egalitarianism is that it holds people responsible for making sanctionable choices, ...Missing: key proponents
[132]
[PDF] Luck Egalitarianism Interpreted and Defended
This is the ideal of justice as democratic equality. The accusation that some egalitarians go wrong by making a fetish of distribution of resources has ...
[133]
Distributive Justice - Stanford Encyclopedia of Philosophy
Sep 22, 1996 · Because the luck egalitarian proposals have a similar motivation to the Difference Principle the moral criticisms of them tend to be variations ...
[134]
[PDF] Luck Egalitarianism and Political Solidarity
And, more importantly, such modest luck egalitarianism is not a purely distributive ideal but instead contains, at its core, a vision of political solidarity ...<|separator|>
[135]
Defending Luck Egalitarianism - Oxford Academic
Luck egalitarianism is an account of the grounds of distributive equality, and nothing about luck egalitarianism so understood rules out other moral ...
[136]
[PDF] The Luck Egalitarianism of G.A. Cohen – A Reply to David Miller - Pure
Specifically, Miller argues that Cohen's own considered view on distributive justice should not be considered luck egalitarian. This article sets out to assess.
[137]
Critique of the Gotha Programme-- I
This equal right is an unequal right for unequal labor. It recognizes no class differences, because everyone is only a worker like everyone else; but it tacitly ...
[138]
Marx on Equality | The Free Development of Each - Oxford Academic
Marx undoubtedly shared many of the political goals of present-day egalitarians, but he definitely did not share their egalitarian intuitions.Inequality Today · Marx and Engels on the... · The Defects in Any Equal...
[139]
A Libertarian Is the Only Real Egalitarian - Cato Institute
The libertarian doesn't think that the usual ideas about equality—equality of income or equality of opportunity—make a lot of sense. Instead, the libertarian ...Missing: intersection | Show results with:intersection
[140]
Robert Nozick's Political Philosophy.
Nozick was a right-libertarian, which in short means he accepted the idea that individuals own themselves and have a right to private property.
[141]
[PDF] Left-Libertarianism as a Promising Form of Liberal Egalitarianism
Left-libertarianism is a theory of justice that is committed to full self-ownership and to an egalitarian sharing of the value of natural resources. It is, I ...Missing: intersection | Show results with:intersection
[142]
Libertarianism, Conservatism, and Egalitarianism - Public Discourse
Apr 24, 2012 · Libertarians and conservatives should not allow their differences to impede political cooperation against the common adversary: egalitarian liberalism.Missing: intersection | Show results with:intersection
[143]
Egalitarian Conservatism? Yes, We Can - The American Conservative
Oct 3, 2023 · Contra Matthew McManus's latest, conservatism is not necessarily a force of arbitrary hierarchy and oppression.Missing: intersection | Show results with:intersection
[144]
What's Left in egalitarianism? Marxism and the limitations of liberal ...
Aug 4, 2017 · For Marx, abundance is not threatened by egalitarian distribution; there need be no trade-off between productivity and equality, and the ...