Equity And Justice Quotes

Justice will not be served until those who are unaffected are as outraged as those who are.

Equality of opportunity is not enough. Unless we create an environment where everyone is guaranteed some minimum capabilities through some guarantee of minimum income, education, and healthcare, we cannot say that we have fair competition. When some people have to run a 100 metre race with sandbags on their legs, the fact that no one is allowed to have a head start does not make the race fair. Equality of opportunity is absolutely necessary but not sufficient in building a genuinely fair and efficient society.

Standing still is never an option so long as inequities remain embedded in the very fabric of the culture.

Judges... are picked out from the most dextrous lawyers, who are grown old or lazy, and having been biased all their lives against truth or equity, are under such a fatal necessity of favoring fraud, perjury and oppression, that I have known several of them to refuse a large bribe from the side where justice lay, rather than injure the faculty by doing any thing unbecoming their nature in office.

Justice has always evoked ideas of equality, of proportion of compensation. Equity signifies equality. Rules and regulations, right and righteousness are concerned with equality in value. If all men are equal, then all men are of the same essence, and the common essence entitles them of the same fundamental rights and equal liberty... In short justice is another name of liberty, equality and fraternity.

To promote a woman to bear rule, superiority, dominion, or empire above any realm, nation, or city, is repugnant to nature; contumely to God, a thing most contrary to his revealed will and approved ordinance; and finally, it is the subversion of good order, of all equity and justice.

Housing is a human right. There can be no fairness or justice in a society in which some live in homelessness, or in the shadow of that risk, while others cannot even imagine it.

If I am going to be afraid, I might as well do it honest. Arm in arm with everyone I love, adorned in blood and bruises, singing jokes on our way to the grave.

If you define the goal of a society as GNP, that society will do its best to produce GNP. It will not produce welfare, equity, justice, or efficiency unless you define a goal and regularly measure and report the state of welfare, equity, justice, or efficiency.

Resist when the world tries to convince you otherwise.

But if you are a person who believes in love, justice, integrity, and equity for all people, then you know that this work is nonnegotiable

If your voice didn’t hold any power, people wouldn’t work so hard to make you feel so small.

In a fair and just society you can't create laws based on how you feel at the worst moment in your life.

When a man has his wages stolen from him, year after year, and the laws sanction and enforce the theft, how can he be expected to have more regard to honesty than the man who robs him?

The only way I can keep clear of force is by justice. Far from being willing to execute his enemies, a real king must be willing to execute his friends.

... Have you ever reflected that posterity may not be the faultless dispenser of justice that we dream of? One consoles oneself for being insulted and denied, by reyling on the equity of the centuries to come; just as the faithful endure all the abominations of this earth in the firm belief of another life, in which each will be rewarded according to his deserts. But suppose Paradise exists no more for the artist than it does for the Catholic, suppose that future generations prolong the misunderstanding and prefer amiable little trifles to vigorous works! Ah! What a sell it would be, eh? To have led a convict's life - to have screwed oneself down to one's work - all for a mere delusion!... "Bah! What does it matter? Well, there's nothing hereafter. We are even madder than the fools who kill themselves for a woman. When the earth splits to pieces in space like a dry walnut, our works won't add one atom to its dust.

Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.

I see no justice in that plan." "Who said," lashed out Isaac Penn, "that you, a man, can always perceive justice? Who said that justice is what you imagine? Can you be sure that you know it when you see it, that you will live long enough to recognize the decisive thunder of its occurrence, that it can be manifest within a generation, within ten generations, within the entire span of human existence? What you are talking about is common sense, not justice. Justice is higher and not as easy to understand -- until it presents itself in unmistakable splendor. The design of which I speak is far above our understanding. But we can sometimes feel its presence. "No choreographer, no architect, engineer, or painter could plan more thoroughly and subtly. Every action and every scene has its purpose. And the less power one has, the closer he is to the great waves that sweep through all things, patiently preparing them for the approach of a future signified not by simple human equity (a child could think of that), but by luminous and surprising connections that we have not imagined, by illustrations terrifying and benevolent -- a golden age that will show not what we wish, but some bare awkward truth upon which rests everything that ever was and everything that ever will be. There is justice in the world, Peter Lake, but it cannot be had without mystery.

A lot of people want to skip ahead to the finish line of racial harmony. Past all this unpleasantness to a place where all wounds are healed and the past is laid to rest.

People want so desperately to fit in that they forget what makes them stand out. Be loud. Take up space. Our differences are our strengths.

Walter made me understand why we have to reform a system of criminal justice that continues to treat people better if they are rich and guilty than if they are poor and innocent. A system that denies the poor the legal help they need, that makes wealth and status more important than culpability, must be changed. Walter's case taught me that fear and anger are a threat to justice; they can infect a community, a state, or a nation and make us blind, irrational, and dangerous. I reflected on how mass imprisonment has littered the national landscape with carceral monuments of reckless and excessive punishment and ravaged communities with our hopeless willingness to condemn and discard the most vulnerable among us. I told the congregation that Walter's case had taught me that the death penalty is not about whether people deserve to die for the crimes they commit. The real question of capital punishment in this country is, Do we deserve to kill?

My claims were justified in all men's sight; I put my trust in equity and right; Yet, to my horror and the world's disgrace, Justice is mocked, and I have lost my case! A scoundrel whose dishonesty is notorious Emerges from another lie victorious!

You can only have options if you've not been pushed to the wall.

Permaculture economics prioritizes fairness, justice, and equity, like nature's balanced ecosystems.

We've got to get on the same page before we can turn it. We've tried a do-it-yourself approach to writing the racial narrative about America, but the forces selling denial, ignorance, and projection have succeeded in robbing us of our own shared history--both the pain and the resilience. It's time to tell the truth, with a nationwide process that enrolls all of us in setting the facts straight so that we can move forward with a new story, together.

Justice is the state that exists when there is equity, balance, and harmony in relationships and in society. Injustice is the state that exists when unjust people do violence to peace and shalom and create inequity, imbalance, and dissonance.

Every emendation of Anne's had been on the side of honesty against importance. She wanted more vigorous measures, a more complete reformation, a quicker release from debt, a much higher tone of indifference for everything but justice and equity.

On this day, the opulent arise to champion the cause of the laboring class, who have long been crushed under the weight of the progressive nobility. Strange it is, that this same noble cohort had once fought hand in hand with the wealthy against the commoner, only to be later deceived by them. But now, the faithless have received their just recompense, tricked and deluded by those who had invited them to perfidy. Thus, equity triumphs, as the apostates are betrayed.

If we lived in a society where equity, respect, access, and justice were realized, and unearned privilege and inequality and oppression were transformed, the impact of trauma exposure in our lives would look dramatically different. Suffering would still occur. People would sustain injuries and contract illnesses and even hurt each other. The difference is that we would only have to confront that suffering at face value: an injury, an illness, a hurtful act. We would not have to wonder if disparities between rich and poor, white people and people of color, heterosexual people and gay/lesbian/bi/transgendered people, and so on contributed to the suffering. We would not have to wonder if we personally benefit from the disparity that underlies the suffering. We would not have to wonder if we are vulnerable to the same disparity. We would not have to decide whether we should act to change the disparity, or if we should blame the person suffering for the disparity, or if we should ignore the disparity altogether.

Maybe the reason why there isn't equity it's because they took justness and put it to ice and it became justice. Frozen Constitutions and Fixed Legislatures.

Our own interest is another wonderful instrument for blinding us agreeably.

If we are not intentionally conscious in our communications, we are likely to cause unintentional harm.

Rather than by the rule book, all things ought to be judged by whether they do more good than harm to the world. This is the true meaning of equity.

For we are leaders of inclusiveness and community, of love, equity, and justice.

Ethics and equity and the principles of justice do not change with the calendar.

You can be a person with a strong passion or holy anger and be furious in a way that will make the society safer, godly, with social justice and equity.

The last question "What do humanizing practices look like in and outside of the classroom?" is also essential, because it speaks to those "social justice" educators who leave the school and don't live in anti-racist, anti-sexist, and other anti-oppressive ways in their daily lives. This is why we must not just be non-racist or non-oppressive but also work with passion and diligence to actively disrupt oppression in and outside of the classroom. Simple good intentions aren't enough. The intentions must be deliberately connected to actions.

I must say that I recognized at once that we had never understood the meaning of these words, so common and yet so sacred: Justice, equity, liberty; that concerning each of these principles our ideas have been utterly obscure; and, in fact, that this ignorance was the sole cause, both of the poverty that devours us, and of all the calamities that have ever afflicted the human race.

We hear things like “we elected a black president,” as if that event was the magic eraser to wipe away all of the racial problems in our country in one fell swoop. But that would be like saying that in 1932, we elected a president with a physical disability, so we should stop building ramps and having reserved handicap spaces because that’s reverse discrimination against the able-bodied

[...] "all organizing is science fiction," by which we mean that social justice work is about creating systems of justice and equity in the future, creating conditions that we have never experienced.

yes of course this is not new, has been going on throughout history... Could there be any real difference when this 'ruling class' used words like justice, fair play, equity, order, or ven socialism? -used them, might even have believed in them, or believed in them for a time; but meanwhile everything fell to pieces while still, as always, the administrators lived cushioned against the worst, trying to talk away, wish away, legislate away, the worst- for to admit that it was happening was to admit to themselves useless, admit the extra security they enjoyed was theft and not payment for services rendered...

There would be no 'quiet quitting' if people didn’t feel that they are being quietly marginalized and bullied in the first place. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

Where there is patience there is strength. Where there is contentment there is bliss. Where there is integrity there is trust. Where there is joy there is happiness. Where there is kindness there is mercy. Where there is hope there is courage. Where there is love there is power. Where there is truth there is freedom. Where there is prudence there is caution. Where there is humility there is honor. Where there is charity there is goodness. Where there is justice there is peace. Where there is freedom there is responsibility. Where there is tolerance there is diversity. Where there is order there is harmony. Where there is tolerance there is diversity. Where there is silence there is stillness. Where there is health there is wealth. Where there is knowledge there is treasure. Where there is understanding there is equity. Where there is wisdom there is fortune.

We've all been through a lot, Bryan, all of us. I know that some have been through more than others. But if we don't expect more from each other hope better for one another, and recover from the hurt we experience, we are surely doomed

The party took a firm, clear stand against the right to vote, the validity of election results, the peaceful and orderly transfer of power, racial justice and equity, the accountability of its leaders, the very process of governance, and truth itself.

Crime is an attitude learnt overtime and can be as a result of condition of place one has found himself. Crime can be graded, so it's possible environment can affect high class rich and low class poor. Therefore criminal justice system is supposed to be graded as to achieve equity in result.

Allies tend to crowd out the space for anger with their demands that things be comfortable for them. They want to be educated, want someone to be kind to them whether they have earned that kindness or not. The process of becoming an ally requires a lot of emotional investment, and far too often the heavy lifting of that emotional labor is done by the marginalized, not the privileged. But part of that journey from being a would-be ally to becoming an ally to actually becoming an accomplice is anger. Anger doesn't have to be erudite to be valid. It doesn't have to be nice or calm in order to be heard. In fact, I would argue that despite narratives that present the anger of Black women as dangerous, that render being angry in public as a reason to tune out the voices of marginalized people, it is that anger and the expressing of it that saves communities. No one has ever freed themselves from oppression by asking nicely.

Yalta can be seen as neither the portal to Roosevelt’s “world of justice and equity” nor a disgraceful capitulation to red fascism but, rather, an intricate nexus of compromises by East and West. Roosevelt “largely followed through on earlier plans, and gained most of what he wished,” the historian Robert Dallek concluded,

Defining freedom cannot amount to simply substituting it with inclusion. Countering the criminalization of Black girls requires fundamentally altering the relationship between Black girls and the institutions of power that have worked to reinforce their subjugation. History has taught us that civil rights are but one component of a larger movement for this type of social transformation. Civil rights may be at the core of equal justice movements, and they may elevate an equity agenda that protects our children from racial and gender discrimination, but they do not have the capacity to fully redistribute power and eradicate racial inequity. There is only one practice that can do that. Love.

Authority is essential to society, but what we called in King Lear "transcendental" authority, with an executive ruler on top, depends on the ruler's understanding of equity. If he hasn't enough of such understanding, authority becomes a repressive legalism. Legalism of this sort really descends from what is called in the Bible the knowledge of good and evil. This was forbidden knowledge, because, as we'll see, it's not a genuine knowledge at all: it can't even tell us anything about good and evil. This kind of knowledge came into the world along with the discovery of self-conscious sex, when Adam and Eve knew that they were naked, and the thing that repressive legalism ever since has been most anxious to repress is the sexual impulse.

A sixteenth-century poet, especially one who knew that he ought to be a curious and universal scholar, would possess some notions, perhaps not strictly philosophical, about the origin of the world and its end, the eduction of forms from matter, and the relation of such forms to the higher forms which are the model of the world and have their being in the mind of God. He might well be a poet to brood on those great complementary opposites: the earthly and heavenly cities, unity and multiplicity, light and dark, equity and justice, continuity--as triumphantly exhibited in his own Empress--and ends--as sadly exhibited in his own Empress. Like St. Augustine he will see mutability as the condition of all created things, which are immersed in time. Time, he knows, will have a stop--perhaps, on some of the evidence, quite soon. Yet there is other evidence to suggest that this is not so. It will seem to him, at any rate, that his poem should in part rest on some poetic generalization-some fiction--which reconciles these opposites, and helps to make sense of the discords, ethical, political, legal, and so forth, which, in its completeness, it had to contain. This may stand as a rough account of Spenser's mood when he worked out the sections of his poem which treat of the Garden of Adonis and the trial of Mutability, the first dealing with the sempiternity of earthly forms, and the second with the dilation of being in these forms under the shadow of a final end. Perhaps the refinements upon, and the substitutes for, Augustine's explanations of the first matter and its potentialities, do not directly concern him; as an allegorist he may think most readily of these potentialities in a quasi-Augustinian way as seeds, seminal reasons, plants tended in a seminarium. But he will distinguish, as his commentators often fail to do, these forms or formulae from the heavenly forms, and allow them the kind of immortality that is open to them, that of athanasia rather than of aei einai. And an obvious place to talk about them would be in the discussion of love, since without the agency represented by Venus there would be no eduction of forms from the prime matter. Elsewhere he would have to confront the problem of Plato's two kinds of eternity; the answer to Mutability is that the creation is deathless, but the last stanzas explain that this is not to grant them the condition of being-for-ever.

To know wisdom and instruction,         to understand words of insight,     to receive instruction in wise dealing,         in righteousness, justice, and equity;     to give prudence to the simple,         knowledge and discretion to the youth—     Let the wise hear and increase in learning,         and the one who understands obtain guidance,     to understand a proverb and a saying,         the words of the wise and their riddles.

In order for a police force to be effective, it has to earn the trust of its people. But to those who only scratch the surface, to those who do not investigate their simplistic opinions about the root cause of crime in inner cities and the animosity between police forces and communities of color, the answer is simply more policing. But what we need is different policing. Policing not steeped from root to flower in the need to control people of color.

When Paul heard the word dikaiosune, he immediately interpreted it in the light of the Greek translation of the Hebrew Bible.15 For the prophets, justice had meant social equality; they had denounced rulers who failed to treat the pauper, the widow, and the foreigner with equity and respect. From what Paul had seen in his travels, Roman law had failed to implement justice in this sense; it favored only the privileged few and had virtually enslaved the vast majority of the population.

—"Everything has its price, there is nothing that cannot be bought", the oldest and most naive moral cannon of JUSTICE, the beginning of all 'kindness', of all 'equity' , of all 'goodwill', of all 'objectivity' in the world. Justice in this initial phase consists in the manifestation of goodwill among people posseing nearly equal power, who come to term with one another, who come to an 'understanding' once again by means of a settlement — and with regard to the less powerful, justice compels them to agree among themselves to a settlement.

I would here observe that very much of what is rejected as evidence by a court, is the best of evidence to the intellect. For the court, guiding itself by the general principles of evidence- the recognized and booked principles- is averse from swerving at particular instances. And this steadfast adherence to principle, with rigorous disregard of the conflicting exception, is a sure mode of attaining the maximum of attainable truth, in any long sequence of time. The practice, in mass, is therefore philosophical; but it is not the less certain that it engenders vast individual error ("A theory based on the qualities of an object, will prevent its being unfolded according to its objects; and he who arranges topics in reference to their causes, will cease to value them according to their results. Thus the jurisprudence of every nation will show that, when law becomes a science and a system, it ceases to be justice. The errors into which a blind devotion to principles of classification has led the common law, will be seen by observing how often the legislature has been obliged to come forward to restore the equity its scheme had lost."- Landor.)

MOST legislators have been men of inferior capacity whom chance exalted over their fellows, and who took counsel almost exclusively of their own prejudices and whims. It would seem that they had not even a sense of the greatness and dignity of their work: they amused themselves by framing childish institutions, well devised indeed to please small minds, but discrediting their authors with people of sense. They flung themselves into useless details; and gave their attention to individual interests: the sign of the narrow genius, which grasps things piecemeal and cannot take a general view. Some of them have been so affected as to employ another language than the vernacular-a ridiculous thing in a framer of laws; for how can they be obeyed if they are not known? They have often abolished needlessly those which were already established-that is to say, they have plunged nations into the confusion which always accompanies change. It is true that, by reason of some extravagance springing rather from the nature than from the mind of man, it is sometimes necessary to change certain laws. But the case is rare; and when it happens it requires the most delicate handling; much solemnity ought to be observed, and endless precautions taken, in order to lead the people to the natural conclusion that the laws are most sacred, since so many formalities are necessary to their abrogation. Often they have made them too subtle, following logical instead of natural equity. As a consequence such laws have been found too severe; and a spirit of justice required that they should be set aside; but the cure was as bad as the disease. Whatever the laws may be, obedience to them is necessary; they are to be regarded as the public conscience, with which all private consciences ought to be in conformity. (Letter #79)

Don't be scared 'bout Monday. Tell the cops the truth, and don't let them put words in your mouth. God gave you a brain. You don't need theirs. And remember that you didn't do nothing wrong--the cop did. Don't let them make you think otherwise." ..."You think the cops want Khalil to have justice?" I ask. Thump-thump-thump. Thump ... thump ... thump. The truth casts a shadow over the kitchen--people like us in situations like this become hashtags, but they rarely get justice. I think we all wait for that one time though, that one time when it ends right. Maybe this can be it. "I don't know," Daddy says. "I guess we'll find out.

Each and every one of us was created to carry out justice, judgment, truth and equity on the earth. It could be in different spheres of life, in various professions or in diverse gifting. But the mandate is clear, his nature must be reflected on the earth. If he is a God of justice, people must see his justice on earth. If he is a God of sound judgment, that sound mind must be revealed in people who identify themselves with him on daily basis. If God is truth, that truth must reign supreme on the earth even as he reigns over the universe. If fairness, impartiality, equity, are his essence, that should become dominant in any society

It takes energy to rule Russia. The corollary is that, the tougher a country's régime, the more appropriate it is that equity and justice should be practised there. The horse that is not kept constantly under control forgets in the wink of an eye the rudiments of training that have been inculcated into it. In the same way, with the Russian, there is an instinctive force that invariably leads him back to the state of nature. People sometimes quote the case of the horses that escaped from a ranch in America, and by some ten years later had formed huge herds of wild horses. It is so easy for an animal to go back to its origins ! For the Russian, the return to the state of nature is a return to primitive forms of life. The family exists, the female looks after her children, like the female of the hare, with all the feelings of a mother. But the Russian doesn't want anything more. His reaction against the constraint of the organised State (which is always a constraint, since it limits the liberty of the individual) is brutal and savage, like all feminine reactions. When he collapses and should yield, the Russian bursts into lamentations. This will to return to the state of nature is exhibited in his revolutions. For the Russian, the typical form of revolution is nihilism.

...public health literature often focuses on African American mistrust of the health care system in terms of historical mistrust of health services, emanating particularly from the Tuskegee experiments, which were conducted on African-American men between 1932 and 1972. The Tuskegee experiments are certainly a good reason for ongoing mistrust, but it is important not to overlook mistrust that is generated from contemporary health care experiences. If today, in twenty-first century America, African- American men have reason to believe they will be discriminated against by health service providers at a time when they are unwell and vulnerable, is it surprising that they delay or avoid seeking care?

That age produced a sort of men, in force of hand, and swiftness of foot, and strength of body, excelling the ordinary rate, and wholly incapable of fatigue; making use, however, of these gifts of nature to no good or profitable purpose for mankind, but rejoicing and priding themselves in insolence, and taking the benefit of their superior strength in the exercise of inhumanity and cruelty, and in seizing, forcing, and committing all manner of outrages upon everything that fell into their hands; all respect for others, all justice, they thought, all equity and humanity, though naturally lauded by common people, either out of want of courage to commit injuries or fear to receive them, yet no way concerned those who were strong enough to win for themselves.

In reality there are two, and only two, foundations of law; and they are both of them conditions without which nothing can give it any force: I mean equity and utility. With respect to the former, it grows out of the great rule of equality, which is grounded upon our common nature, and which Philo, with propriety and beauty, calls the mother of justice. All human laws are, properly speaking, only declaratory; they may alter the mode and application, but have no power over the substance, of original justice. The other foundation of law, which is utility, must be understood, not of partial or limited, but of general and public, utility, connected in the same manner with, and derived directly from, our rational nature: for any other utility may be the utility of a robber, but cannot be that of a citizen,—the interest of the domestic enemy, and not that of a member of the commonwealth.

To be effective as a liberation worker--that is, one who is committed to changing systems and institutions characterized by oppression to create greater equity and social justice--a crucial step is the development of a liberatory consciousness. A liberatory consciousness enables humans to live their lives in oppressive systems and institutions with awareness and intentionality, rather than on the basis of the socialization to which they have been subjected. A liberatory consciousness enables humans to maintain an awareness of the dynamics of oppression characterizing society without giving in to despair and hopelessness about that condition, to maintain an awareness of the role played by each individual in the maintenance of the system without blaming them for the roles they play, and at the same time practice intentionality about changing the systems of oppression. A liberatory consciousness enables humans to live "outside" the patterns of thought and behavior learned through the socialization process that helps to perpetuate oppressive systems.

As we go forward in life, we come more and more to realize the wisdom of being obedient, not because we are afraid of the law, but because we recognize the importance, wisdom, and necessity of law in civilized life. Freedom within the law is indispensable if your life is to be rich and radiant. Liberty is a prized possession, which should be jealously guarded, but it may be jeopardized by disobedience. We should not assume that liberty and license are synonymous. Sometimes we find people of all ages who resent regulations, restraints, or prohibitions of any kind. They seem to assume that rebellious disregard for rules or laws indicates emancipation and independence. In a foolish attempt to demonstrate their freedom they lose it, forgetting that real liberty can only be enjoyed by obedience to law. Consider for a moment our traffic laws, with their daily toll of suffering, loss, and death. It must be evident to all that these laws are enacted and enforced for the good and protection of people and property. Is it not, therefore, foolhardy to endanger oneself and others simply to show one's independence or importance. Of course, we may disregard the traffic laws, drive on the wrong side of the street, exceed speed limits, go through red lights, just for the satisfaction of showing off and doing as we please, but if we continue to act in such an irresponsible manner, we must eventually pay a price all out of proportion to any momentary satisfaction. . . . Speaking of the duty of parents to children, [John] Locke said, "Liberty and indulgence can do no good to children; their want of judgment makes them stand in need of restraint." . . . Any person is stupid who thinks he can defy the law with impunity. They who obey the law find it to be a safeguard and protection, a guarantee against privilege and favoritism; it applies to all, regardless of rank, station, or status. When properly administered, its rewards and punishments are inflexible. They are at once a warning, a promise, and a safeguard. If they whose duty it is to enforce the law were whimsical or capricious, or if the laws were not administered and enforced with undeviating justice and equity, there would be confusion, defiance, and rebellion. With the average, normal person, force will not become necessary, but sometimes, for the safety of society, drastic measures must be employed.

As Negroes move forward toward a fundamental alteration of their lives, some bitter white opposition is bound to grow, even within groups that were hospitable to earlier superficial amelioration. Conflicts are unavoidable because a stage has been reached in which the reality of equality will require extensive adjustments in the way of life of some of the white majority. Many of our former supporters will fall by the wayside as the movement presses against financial privilege. Others will withdraw as long-established cultural privileges are threatened. During this period we will have to depend on that creative minority of true believers. The hope of the world is still in dedicated minorities. The trailblazers in human, academic, scientific and religious freedom have always been in the minority. That creative minority of whites absolutely committed to civil rights can make it clear to the larger society that vacillation and procrastination on the question of racial justice can no longer be tolerated. It will take such a small committed minority to work unrelentingly to win the uncommitted majority. Such a group may well transform America’s greatest dilemma into her most glorious opportunity.

PROVERBS 2  u My son,  v if you receive my words         and treasure up my commandments with you, 2    making your ear attentive to wisdom         and inclining your heart to understanding; 3    yes, if you call out for insight         and raise your voice  w for understanding, 4    if you seek it like  x silver         and search for it as for  y hidden treasures, 5    then  z you will understand the fear of the LORD         and find the knowledge of God. 6    For  a the LORD gives wisdom;         from his mouth come knowledge and understanding; 7    he stores up sound wisdom for the upright;         he is  b a shield to those who  c walk in integrity, 8    guarding the paths of justice         and  d watching over the way of his  e saints. 9     f Then you will understand  g righteousness and justice         and equity, every good path; 10    for wisdom will come into your heart,         and knowledge will be pleasant to your soul; 11     h discretion will  i watch over you,         understanding will guard you, 12    delivering you from the way of evil,         from men of perverted speech, 13    who forsake the paths of uprightness         to  j walk in the ways of darkness, 14    who  k rejoice in doing evil         and  l delight in the perverseness of evil, 15    men whose  m paths are crooked,          n and who are  o devious in their ways.

If there is no democracy for one, there is no freedom for everyone; the land, not just the sky, belongs to everyone. If there is no equality for one, there is no liberty for everyone; the sky, not just the water, belongs to everyone. If there is no government for one, there is no peace for everyone; the animals, not just the fish, belong to everyone. If there are no rights for one, there is no justice for everyone; the resources, not just the minerals, belong to everyone. If there is no equity for one, there is no acceptance for everyone; the youth, not just the children, belong to everyone. If there is no emancipation for one, there is no humanity for everyone; the men, not just the women, belong to everyone. If there is no happiness for one, there is no bliss for everyone; the fish, not just the insects, belong to everyone. If there is no peace for one, there is no joy for everyone; the stars, not just the Sun, belong to everyone. If there is no equality for one, there is no tolerance for everyone; the cosmos, not just the world, belong to everyone. If there is no mercy for one, there is no compassion for everyone; the worlds, not just the galaxies, belong to everyone. If there is no kindness for one, there is no love for everyone; the Heavens, not just the universe, belong to everyone. If there is no life for one, there is no existence for everyone; The Divine One, not just nature, belongs to everyone.

I said, “there was a society of men among us, bred up from their youth in the art of proving, by words multiplied for the purpose, that white is black, and black is white, according as they are paid. To this society all the rest of the people are slaves. For example, if my neighbour has a mind to my cow, he has a lawyer to prove that he ought to have my cow from me. I must then hire another to defend my right, it being against all rules of law that any man should be allowed to speak for himself. Now, in this case, I, who am the right owner, lie under two great disadvantages: first, my lawyer, being practised almost from his cradle in defending falsehood, is quite out of his element when he would be an advocate for justice, which is an unnatural office he always attempts with great awkwardness, if not with ill-will. The second disadvantage is, that my lawyer must proceed with great caution, or else he will be reprimanded by the judges, and abhorred by his brethren, as one that would lessen the practice of the law. And therefore I have but two methods to preserve my cow. The first is, to gain over my adversary’s lawyer with a double fee, who will then betray his client by insinuating that he hath justice on his side. The second way is for my lawyer to make my cause appear as unjust as he can, by allowing the cow to belong to my adversary: and this, if it be skilfully done, will certainly bespeak the favour of the bench. Now your honour is to know, that these judges are persons appointed to decide all controversies of property, as well as for the trial of criminals, and picked out from the most dexterous lawyers, who are grown old or lazy; and having been biassed all their lives against truth and equity, lie under such a fatal necessity of favouring fraud, perjury, and oppression, that I have known some of them refuse a large bribe from the side where justice lay, rather than injure the faculty, by doing any thing unbecoming their nature or their office.

Everyone wants to be successful rather than forgotten, and everyone wants to make a difference in life. But that is beyond the control of any of us. If this life is all there is, then everything will eventually burn up in the death of the sun and no one will even be around to remember anything that has ever happened. Everyone will be forgotten, nothing we do will make any difference, and all good endeavors, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises. “In the Lord, your labor is not in vain,” writes Paul in the first letter to the Corinthians, chapter 15, verse 58. He was speaking of Christian ministry, but Tolkien’s story shows how this can ultimately be true of all work. Tolkien had readied himself, through Christian truth, for very modest accomplishment in the eyes of this world. (The irony is that he produced something so many people consider a work of genius that it is one of the bestselling books in the history of the world.) What about you? Let’s say that you go into city planning as a young person. Why? You are excited about cities, and you have a vision about how a real city ought to be. You are likely to be discouraged because throughout your life you probably will not get more than a leaf or a branch done. But there really is a New Jerusalem, a heavenly city, which will come down to earth like a bride dressed for her husband (Revelation 21–22). Or let’s say you are a lawyer, and you go into law because you have a vision for justice and a vision for a flourishing society ruled by equity and peace. In ten years you will be deeply disillusioned because you will find that as much as you are trying to work on important things, so much of what you do is minutiae. Once or twice in your life you may feel like you have finally “gotten a leaf out.” Whatever your work, you need to know this: There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing—it is there. There is a God, there is a future healed world that he will bring about, and your work is showing it (in part) to others. Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively.

Roberto Mangabeira Unger, Obama’s teacher at Harvard Law School and friend since then, has sought to hide his association with Obama. “I am a leftist,” he later told an Obama biographer, “and by conviction as well as temperament, a revolutionary. Any association of mine with Barack Obama . . . could only do harm.” Unger advocates what he terms “world revolution,” a basic takeover of financial institutions and their reshaping to serve global economic equity. For instance, Unger calls for “the dismembership of the traditional property right” in favor of what he calls “social endowments.” Most remarkably, Unger calls for a global coalition of countries—supported by American progressives—to reduce the influence of the United States. He calls this a “ganging up of lesser powers against the United States.” He specifically calls for China, India, Russia, and Brazil to lead this anti-American coalition. Unger says that global justice is impossible when a single superpower dominates. He wants a “containment of American hegemony” and its replacement by a plurality of centers of power.

No. Nobody who’s on the short end of justice wants to be treated subjectively. Relativism and equity just don’t go hand in hand.

Islam is not only concerned with the relationship between man and God but it is also a system of beliefs, justice, equity, fairness and morality, these being the values that underpin the entire Islamic way of life. These beliefs are governed by the body of Islamic principles generally referred to as Sharia’a, which is, not surprisingly, the basis for the creation of Islamic financial products.

If you define the goal of a society as GNP, that society will do its best to produce GNP. It will not produce welfare, equity, justice, or efficiency unless you define a goal and regularly measure and report the state of welfare, equity, justice, or efficiency. The world would be a different place if instead of competing to have the highest per capita GNP, nations competed to have the highest per capita stocks of wealth with the lowest throughput, or the lowest infant mortality, or the greatest political freedom, or the cleanest environment, or the smallest gap between the rich and the poor.

When we observe oppression, let us develop strategies that free not only the oppressed but also the oppressor. Let us remember that those who use their power to deny freedom to others are also imprisoned and are also worthy of care. Do not let their unjust actions inspire us to cruelty, or else we will soon become what we set out against. Here is our challenge: let us take up the miseducation of justice-making, by stripping our minds of the idea that equity can be manifested through condemnation, through humiliation, through shame and blame, and through righteous vindication. No, justice-making begins by marrying a just thought to insightful words, inviting us to collective action, by daring to free both the oppressed and the oppressor, for we know what it is like to be both. Stand we must, stand strong and bold. But let us choose a new way to balance the scales. Rather than shoving our foot on oppressors’ necks, let us instead reach out a hand, offer a seat, and show them, and even ourselves, a new way of justice-making by collectively experimenting with the moral imagination.

In order for Christians to muster enough mercy to accept the ramifications of such a broad salvation, we must be willing to rethink our current exclusivist claims on the gospel. . . Shalom living was God's plan for all nations from the beginning. God makes a nation of Abraham specifically for the purposes of spreading shalom as it is demonstrated by practicing justice and righteousness....Where does the condemnation stop and where does the acceptance of those who don't deserve more begin? The answer was clear to Jesus. Acceptance begins with just one. Each and every one. Ezekiel 16:49 states, "This was the guilt of your sister Sodom: she and her daughters had pride, excess of food, and prosperous ease, but did not aid the poor and needy." Such greedy living habits were clear violations of the hospitality ethic, sharing equity and such, that are God's expectations of people living out shalom. Again, the backdrop narrative of Sodom concerns inhospitality to strangers and not taking care of the poor and needy. This is the same rebuke Jesus makes to the Pharisees. Jesus' stories are trying to get the Pharisees to think about God's willingness to welcome and not condemn others whom they feel don't deserve acceptance into God's shalom community of creation. Jesus is still trying to get us all to do the same.

The socialist definition of social justice ignores merit, neuters ambition, and diminishes the equity of labor. Equal rewards for unequal effort is unjust and fosters resentment.” - pp. 26-7

Grace Canceled: How Outrage is Destroying Lives, Ending Debate, and Endangering Democracy by Dana Loesch 4/ 5 stars Great book! Book summary: “Popular talk radio host and political activist Dana Loesch confronts the Left's zero-tolerance, accept-no-apologies ethos with a powerful call for a return to core American principles of grace, redemption, justice, and empathy. Diving deep into recent cases where public and private figures were shamed, fired, or boycotted for social missteps, Loesch shows us how the politics of outrage is fueling the breakdown of the American community. How do we find common ground without compromising? Loesch urges readers to meet the face of fury with grace, highlighting inspiring examples like Congressman Dan Crenshaw's appearance on Saturday Night Live.” “Socialists’ two favorite rhetorical tools are envy and shame, and the platform they build on is identity politics. It’s culturally sanctioned prejudice… Identity politics is a tactic of statists, who foster resentment and envy and then peddle the lie that a bigger government can make everything FAIRER. These feelings justify the cruelty inherent in identity politics. Democrats’ favorite tactic is smearing as a ‘racist’ anyone who disagrees with them, challenges their opinion, or simply exists while thinking different thoughts.” -p. 20 “Democrats still need the socialists to maintain power, but it’s a dangerous trade. Going explicitly socialist would doom the Democrats to the dustbin of history. Instead, they’re refashioning the party: It believes wealth is evil, government is your church and savior, and independence is selfishness. Virtue is extinct- ‘virtue signaling’ has replaced actual virtue.” -p. 24 “The socialist definition of social justice ignores merit, neuters ambition, and diminishes the equity of labor. Equal rewards for unequal effort is unjust and fosters resentment.” - pp. 26-7 “The state purports to act on behalf of ‘the common good’. But who defines the common good? It has long been the justification for monstrous acts by totalitarian governments. ...In this way, the common good becomes an excuse for total state control. That was the excuse on which totalitarianism was built. You can achieve the common goal better if there is a total authority, and you must then limit the desires and wishfulness of individuals.” -p. 27 “Socialism is the enemy of charity because it outsources all compassion and altruism to the state. Out of sight, out of mind, they may think-- an overarching theme throughout socialism and communism (and one is just a stepping-stone to the other)... What need is there for personal ambition if government will provide, albeit meagerly, for all your needs from cradle to grave?” -pp. 32-3

But 2018 broke the pattern. Record turnout occurred across the country to elect governors, state legislators, and those running for federal office. The national sea change occurred in part due to a surge of interest in state and local politics caused by greater demand from constituents. State lawmakers have more of an impact on the daily lives of voters of color and the marginalized than Congress ever likely will. Just as they set the law overseeing the right to vote, they also determine criminal justice, health care access, housing policy, educational equity, and transportation. Governors set budgets, sign bills, and implement these ideas. Secretaries of state act as superintendents of election law, but in many states they also manage access for small businesses and a host of administrative duties invisible to citizens until the policies go awry. Attorneys general serve as the chief law enforcement arm of the state, determining statewide matters that can have local impact.

Climate change acts as an accelerant to many of our social ills (inequality, wars, racism, sexual violence), but it can also be an accelerant for the opposite, for the forces working for economic and social justice and against militarism. Indeed, the climate crisis, by presenting our species with an existential threat and putting us on a firm and unyielding science-based deadline, might just be the catalyst we need to knit together a great many powerful movements bound together by a belief in the inherent worth and value of all people and united by a rejection of the sacrifice zone mentality, whether it applies to peoples or to places.

There is no such thing as nonracist or race-neutral policy. Every policy in every institution in every community in every nation is producing or sustaining either racial inequity or equity between racial groups.

Augustine's response focuses on the fact, and ends with an explanation, of the order in human transactions, including markets. Earlier in the same letter, Paul had contrasted justice in exchange with a gift: “Now when a man works, his wages are not credited to him as a gift, but as an obligation” (Romans 4:4). These, Augustine suggests, are the paradigms for all transactions, not only among men but also between the Creator and his creatures. Creation means that everything (including a man's goodwill) is received as a “free gift of God.” 47 This places God in the same relation to his creatures as a creditor to impecunious debtors: “Human society is knit together by transactions of giving and receiving, and things are given and received sometimes as debts, sometimes not. No one can be charged with unrighteousness who exacts what is owing to him. Nor certainly can he be charged with unrighteousness who is prepared to give up what is owing to him. This decision does not lie with those who are debtors but with the creditor. This image or, as I said, trace of equity is stamped on the business transactions of men by the Supreme Equity.” 48

Inferiority (if exists any) Lies only in the mind Of the one who believes Himself "superior".

We must object to any requirement of an orthodox Social Justice statement of diversity, equity, and inclusion, or mandatory diversity or equity training, just as we would object to public institutions that required a statement of Christian or Muslim belief or attendance of church or mosque.

There are three essentials for good public health programs. The first is the conviction that the basis for public health is to achieve health equity; therefore, the bottom line is social justice in health. Second is the understanding that the science base is epidemiology. It is epidemiology that determines the gaps in social justice, identifies the groups with poor health outcomes, discovers the details of disease causation, and provides clues to how corrective action might improve health. The third essential is the need for good management for efficient implementation of corrective actions.

What is a just society? For the purposes of this book, I propose the following imperfect definition. A just society is one that allows all of its members access to the widest possible range of fundamental goods. Fundamental goods include education, health, the right to vote, and more generally to participate as fully as possible in the various forms of social, cultural, economic, civic, and political life. A just society organizes socioeconomic relations, property rights, and the distribution of income and wealth in such a way as to allow its least advantaged members to enjoy the highest possible life conditions. A just society in no way requires absolute uniformity or equality. To the extent that income and wealth inequalities are the result of different aspirations and distinct life choices or permit improvement of the standard of living and expansion of the opportunities available to the disadvantaged, they may be considered just. But this must be demonstrated, not assumed, and this argument cannot be invoked to justify any degree of inequality whatsoever, as it too often is.

But the peculiar impact of white fragility on the dynamics between white women means that too often mainstream white feminists get hung up on being polite at the expense of being effective.

The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness to every living soul. If you lack these you are an unrepentant Sinner.

Every sinner is a fugitive from justice. Regardless of the present condition of his heart, he has objective guilt, outside himself, in the eyes of God’s law. He may not have any “guilt feelings,” but he stands “guilty” or “condemned,” nevertheless. All his past crimes cry out for their penalty to be paid and justice to be satisfied. This cry is anchored in the very character and being of God, in His attribute of justice or equity. It

When I went to college, also in the South, I took every opportunity to celebrate my cultural background and to press for diversity efforts on campus. Still, I linked race mainly with notions of multiculturalism and inclusion and less with justice and equity.

Be not high-minded because of thy privileges, but fear because of thy danger. The more thou hast committed unto thee, the more thou must account for. No people’s account will be heavier than thine if thou do not walk worthy of the means of thy salvation. The Lord looks for more from thee than from other people: more zeal for God, more love to His truth, more justice and equity in thy ways. Thou shouldst be a special people, an only people—none like thee in all the earth.

an eleventh-century CE Muslim prince from Tabaristan wrote in a book for his son, “Make it your constant endeavor to improve cultivation and to govern well; for understand this truth: the kingdom can be held by the army, and the army by gold; and gold is acquired through agricultural development and agricultural development through justice and equity. Therefore be just and equitable.

[A] society that insists on stressing self-expression over self-control generally gets exactly what it deserves. The sulking teenager who insists, "It's not fair!" is not referring to a standard of equity and justice that any ethicist would recognize. He is, instead, giving voice to the vaguely conceived but firmly held conviction that the world in general and his family in particular serve no legitimate function except to supply his immediate needs and desires. In a culture that celebrates self-absorption and instant gratification, however, this selfishness quickly becomes a dominant and persistent theme. No wonder, then, that the rage of the eternal victim--both black and white, male and female, "abled" and "disabled"--is so often expressed in the plaintive cry of disappointed adolescence. When I refer to America's "youth culture", I do not mean merely one that worships the young. I mean a culture that refuses to grow up.

This is the time for the creative Man. Woman. Who must decide that She. He. Can live in peace. Racial and sexual justice on this earth. This is the time for you and me. African American. Whites. Latinos. Gays. Asians. Jews. Native Americans. Lesbians. Muslims. All of us must finally bury the elitism of race superiority the elitism of sexual superiority the elitism of economic superiority the elitism of religious superiority So we welcome you on the celebration of 218 years Philadelphia. America.

Economist Walter Williams explains why: “The relative color blindness of the market accounts for much of the hostility towards it. Markets have a notorious lack of respect for privilege, race, and class structures.”63 If woke leaders truly wanted “fairness” and “equity,” they would be unabashed supporters of the free market.

In throwing off the Yoak of Tyranny of which the Action spoke an Abhorrence, she hoped none would follow the Example of Tyrants and turn her Back upon Justice; for when Equity was trodden under Foot, Misery, Confusion, and mutual Distrust naturally followed. …She was satisfy’d People who were born and bred in Slavery by which their spirits were broke, and were incapable of so generous a Way of thinking, who, ignorant of their Birth-Right and the Sweets of Liberty, dance to the Musick of their Chains, which was, indeed, the greater Part of the Inhabitants of the Globe, would brand this generous Crew with the invidious Name of Pyrates, and think it meritorious to be instrumental in their Destruction. —Captain Johnson; “Of Captain Mission”. The History of the Pyrates, Volume II, 1728.

When reckless monkeys start making rockets, they behave like some fancy junkie. When nuts and bolts hypnotize the apes, equity, justice and honor feel secondary.

The Tuskegee experiments are certainly a good reason for ongoing mistrust, but it is important not to overlook mistrust that is generated from contemporary health care experiences. If today, in twenty-first century America, African-American men have reason to believe they will be discriminated against by health service providers at a time when they are unwell and vulnerable, is it surprising that they delay or avoid seeking care?

It is Ibn Taimīyah’s concern with protection of individuals from tyranny and with ensuring need fulfilment, equity, social equality and justice in transactions while guaranteeing freedom of enterprise and property that projects him as an Islamic economist of stature.

But for the psalmist, it is not simply that God cares about the abstract idea of distributive and retributive justice; it is that God loves justice. Psalm 37:28 declares, "For the LORD loves justice; he will not forsake his faithful ones." Psalm 99:4 proclaims, "Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob.