As man develops, he places a greater value upon his own rights. Liberty becomes a grander and diviner thing. As he values his own rights, he begins to value the rights of others. And when all men give to all others all the rights they claim for themselves, this world will be civilized.
Both liberty and equality are among the primary goals pursued by human beings throughout many centuries; but total liberty for wolves is death to the lambs, total liberty of the powerful, the gifted, is not compatible with the rights to a decent existence of the weak and the less gifted.
Mislike me not for my complexion,The shadowed livery of the burnished sun,To whom I am a neighbor and near bred.Bring me the fairest creature northward born,Where Phoebus' fire scarce thaws the icicles,And let us make incision for your loveTo prove whose blood is reddest, his or mine.
The appeal of reading, she thought, lay in its indifference: there was something undeferring about literature. Books did not care who was reading them or whether one read them or not. All readers were equal, herself included. Literature, she thought, is a commonwealth; letters a republic.
The craving for equality can express itself either as a desire to pull everyone down to our own level (by belittling them, excluding them, tripping them up) or as a desire to raise ourselves up along with everyone else (by acknowledging them, helping them, and rejoicing in their success).
I am absolutely comfortable with the fact that men marrying men, women marrying women, and heterosexual men and women marrying another are entitled to the same exact rights, all the civil rights, all the civil liberties. And quite frankly, I don't see much of a distinction beyond that.
Here is the problem: Poor Americans consume too little healthcare, especially preventive healthcare. Other Americans—often rich Americans—consume too much healthcare, often unwisely, and sometimes to their detriment. The American healthcare system combines famine with gluttony.
My husband would do anything for me ...' It's degrading. No human being ought to have such power over another.""It's a very real power, Harriet.""Then ... we won't use it. If we disagree, we'll fight it out like gentlemen. We won't stand for matrimonial blackmail.
I would argue that a truly developed country would be beyond Presidents and Kings. In a world with some semblance of equality, each liberal-minded woman, each gay person, and indeed almost every person could be their own President. In a world of equals, what real service does a ruler provide?
No body wishes more than I do to see such proofs as you exhibit, that nature has given to our black brethren, talents equal to those of the other colors of men, and that the appearance of a want of them is owing merely to the degraded condition of their existence, both in Africa & America.
The introduction of free competition is thus public declaration that from now on the members of society are unequal only to the extent that their capitals are unequal, that capital is the decisive power, and that therefore the capitalists, the bourgeoisie, have become the first class in society.
The problem is that we don't believe that we are much alike as we are. Whites and blacks, Catholic and Protestants, men and women. If we saw each other as more alike, we might be very eager to join in one human family in this world, and to care about that family the way we care about our own.
Sometimes life takes unexpected turns. Sometimes we hide the very core of our existence because we fear the judgment of others. Sometimes the universe shifts and we are provided with a brief moment to begin anew. These moments allow us to become fearless and let our perfectly created souls shine.
If women had power, what would men be but women who can't bear children? And what would women be but men who can?...I mean, men give her [a queen] power. They let her use their power. But it isn't hers, is it? It isn't because she's a woman that she's powerful, but despite it.
Mankind being originally equals in the order of creation, the equality could only be destroyed by some subsequent circumstance; the distinctions of rich, and poor, may in a great measure be accounted for, and that without having recourse to the harsh, ill-sounding names of oppression and avarice.
