Fair And Equitable Quotes

the protest chants were never meant to assert the innocence of every slain black man and woman. The protests were an assertion of their humanity and a demand for a system of policing and justice that was transparent, equitable, and fair.

I was uncertain about what I wanted to do with my life, but I knew it would have something to do with the lives of the poor, America’s history of racial inequality, and the struggle to be equitable and fair with one another. It would have something to do with the things I’d already seen in life so far and wondered about, but I couldn’t really put it together in a way that made a career path clear.

Some people would regard people who look like they do as ugly if they did not look like them.

Oh, it wasn’t fair! Of course the world could be cruel, but couldn’t it at least be equitable in its cruelty? If you gave up your soul, if you abandoned those you loved to secure a greater freedom, weren’t you owed a reward?

Ideally, a fair and equitable society would regulate debt in line with the ability to be paid without pushing economies into depression. But when shrinking markets deepen fiscal deficits, creditors demand that governments balance their budgets by selling public monopolies. Once the land, water and mineral rights are privatized, along with transportation, communications, lotteries and other monopolies, the next aim is to block governments from regulating their prices or taxing financial and rentier wealth. The neo-rentier objective is threefold: to reduce economies to debt dependency, to transfer public utilities into creditor hands, and then to create a rent-extracting tollbooth economy. The financial objective is to block governments from writing down debts when bankers and bondholders over-lend. Taken together, these policies create a one-sided freedom for rentiers to create a travesty of the classical “Adam Smith” view of free markets. It is a freedom to reduce the indebted majority to a state of deepening dependency, and to gain wealth by stripping public assets built up over the centuries.

The country he had left thirty years ago had been a realistic place. There were political realities there, then and now, that precluded blind faith, that discouraged one from thinking that everything, always, would work out fairly and equitably. But he had come to believe such things in the United States. Things had worked out. Difficulties had been overcome. He had worked hard and achieved success. The machinery of government functioned.

What does clean relations mean? Think of the idea as having enjoyable relationships with those we love in which there are few resentments that are not being talked about. Clean relations are the ones you might describe as having a fair and equitable exchange of love and energy. Chances are, you can name several relationships you are currently participating in that are of a messier nature. Resentments are the natural result of not expressing unmet expectations. When held for too long, they cause internal conditions that I think of as ulcerations of the spirit.

Firmly grounded in the divine dream of Israel’s Torah, the Bible’s prophetic vision insists that God demands the fair and equitable sharing of God’s world among all of God’s people. In Israel’s Torah, God says, “The land is mine; with me you are but aliens and tenants” (Lev. 25:23). We are all tenant farmers and resident aliens in a land and on an earth not our own. The prophets speak in continuity with that radical vision of the earth’s divine ownership. They repeatedly proclaim it with two words in poetic parallelism. “The Lord is exalted,” proclaims Isaiah. “He dwells on high; he filled Zion with justice and righteousness” (33:5). “I am the Lord,” announces Jeremiah in the name of God. “I act with steadfast love, justice, and righteousness in the earth, for in these things I delight” (9:24). And those qualities must flow from God to us, from heaven to earth. “Thus says the Lord,” continues Jeremiah. “Act with justice and righteousness, and deliver from the hand of the oppressor anyone who has been robbed. And do no wrong or violence to the alien, the orphan, and the widow, or shed innocent blood in this place” (22:3). “Justice and righteousness” is how the Bible, as if in a slogan, summarizes the character and spirit of God the Creator and, therefore, the destiny and future of God’s created earth. It points to distributive justice as the Bible’s radical vision of God. “Ah, you who join house to house, who add field to field,” mourns the prophet Isaiah, “until there is room for no one but you, and you are left to live alone in the midst of the land” (5:8). But that landgrab is against the dream of God and the hope of Israel. Covenant with a God of distributive justice who owns the earth necessarily involves, the prophets insist, the exercise of distributive justice in God’s world and on God’s earth. All God’s people must receive a fair share of God’s earth.

It Was Never Stolen Land. It Was Bought and Paid For. Now the Indians Are Trying to Renege.” By James Fulford, December 4, 2020, VDARE [Fulford is quoting Felix S. Cohen:] Fortunately for the security of American real estate titles, the business of securing cessions of Indian titles has been, on the whole, conscientiously pursued by the Federal Government, as long as there has been a Federal Government. The notion that America was stolen from the Indians is one of the myths by which we Americans are prone to hide our real virtues and make our idealism look as hard-boiled as possible. We are probably the one great nation in the world that has consistently sought to deal with an aboriginal population on fair and equitable terms. We have not always succeeded in this effort but our deviations have not been typical. It is, in fact, difficult to understand the decisions on Indian title or to appreciate their scope and their limitations if one views the history of American land settlement as a history of wholesale robbery." The quotation is from The Legal Conscience: Selected Papers Of Felix S Cohen,1960.

Scarcity has a way of revealing our true understanding of the Golden Rule. Here’s the bare truth: when there is one piece of pie, I don’t want to deny myself and bless someone else with it, and I don’t want to divide it equitably. I want the whole piece. And that’s precisely why I should give the whole piece to someone else—because in doing so, I fulfill the Golden Rule. Yes, at bare minimum I want to be treated fairly by others. But what I really want is to be treated preferentially. My love of preferential treatment displays itself in a thousand ways. I want the best concert seats, the best parking spot, the upgrade to first class, the most comfortable seat in the living room, the biggest serving of pie, the last serving of pie, all the pie all the time. Giving someone else the preferential treatment that I want requires humility. But God gives grace to the humble. Any time we dine on humble pie, we can be certain it will be accompanied by an oversized dollop of grace.

If we analyze white supremacy from the philosophical lens of Star Wars, then it is all the Sith Lords, the Empire, and the First Order commanded by the Dark Side of the Force. It wants to dominate and impose its will on all galaxies, even those far, far away. Let’s just call this insidious force THE WHITENESS. The Whiteness’s ability to inspire fear and anger is so strong that it corrupted many well-​intentioned people, including people of color, to vote for an incompetent vulgarian in 2016 and 2020. It deludes many liberal and “moderate” whites into believing that they are the “good” ones who are committed to social justice as they talk about white privilege but never actually give up any of it. Still, they’ll have these discussions about racial equality with their white friends in establishments with white patrons from white neighborhoods—​without including the rest of us. The Whiteness has always played for all the marbles. It’s not interested in diplomacy, a representative government, free and fair elections, equitable pay, and a delicious buffet of meals from a multitude of countries. It needs a border wall, a Muslim Ban, and affirmative action for wealthy white students at Yale University. It’s a system, a structure, a paradigm, an ideology whose ultimate goal is domination and submission by any means necessary.

The 12 Principles of Permaculture Investing are: 1. Accumulate & Compound Capital: Consistently save and invest to grow your capital base over time, leveraging the power of compound interest. 2. Utilize Capital: Actively deploy your capital into productive investments that generate returns, rather than letting it sit idle. 3. Retain Maximum & Gradiented Liquidity: Maintain a balance between liquid assets (easily accessible cash) and less liquid investments, ensuring you can meet immediate needs while still investing for the long term. 4. Actively Manage Passive: While focusing on passive income sources, actively monitor and adjust your investments to optimize returns and mitigate risks. 5. Prioritize Long-Term Growth: Focus on investments that offer potential for significant growth over the long term, even if they don't provide immediate high yields. 6. Prioritize Consistent Yields: Balance your portfolio with investments that provide reliable, consistent income to support your financial needs. 7. Add Net Value to all Stakeholders: Invest in ways that benefit not only yourself but also the broader community, environment, and all parties involved. 8. Provide Authentic Data: Be transparent and honest in your financial reporting, providing accurate information to all stakeholders. 9. Collect & Utilize Authentic Data: Base your investment decisions on reliable, verified data rather than speculation or rumors. 10. Diversify Holistically: Diversify your investments across different asset classes, industries, and geographical regions to reduce risk and maximize potential returns. 11. Harvest Yields Equitably: Distribute profits fairly among all stakeholders, ensuring everyone benefits from the investment's success. 12. Reinvest Yields in Most Profitable Assets: Continuously evaluate your portfolio and reinvest profits into the most promising opportunities to further compound your growth.

{Excerpt from a message from one of the Cherokee chiefs - Onitositaii, commonly known as Old Tassle} ... 'If, therefore, a bare march, or reconnoitering a country is sufficient reason to ground a claim to it, we shall insist upon transposing the demand, and your relinquishing your settlements on the western waters and removing one hundred miles back towards the east, whither some of our warriors advanced against you in the course of last year's campaign. Let us examine the facts of your present eruption into our country, and we shall discover your pretentions on that ground. What did you do? You marched into our territories with a superior force; our vigilance gave us no timely notice of your manouvres [sic]; your numbers far exceeded us, and we fled to the stronghold of our extensive woods, there to secure our women and children. Thus, you marched into our towns; they were left to your mercy; you killed a few scattered and defenseless individuals, spread fire and desolation wherever you pleased, and returned again to your own habitations. If you meant this, indeed, as a conquest you omitted the most essential point; you should have fortified the junction of the Holstein and Tennessee rivers, and have thereby conquered all the waters above you. But, as all are fair advantages during the existence of a state of war, it is now too late for us to suffer for your mishap of generalship! Again, were we to inquire by what law or authority you set up a claim, I answer, none! Your laws extend not into our country, nor ever did. You talk of the law of nature and the law of nations, and they are both against you. Indeed, much has been advanced on the want of what you term civilization among the Indians; and many proposals have been made to us to adopt your laws, your religion, your manners, and your customs. But, we confess that we do not yet see the propriety, or practicability of such a reformation, and should be better pleased with beholding the good effect of these doctrines in your own practices than with hearing you talk about them, or reading your papers to us upon such subjects. You say: Why do not the Indians till the ground and live as we do? May we not, with equal propriety, ask, Why the white people do not hunt and live as we do? You profess to think it no injustice to warn us not to kill our deer and other game for the mere love of waste; but it is very criminal in our young men if they chance to kill a cow or a hog for their sustenance when they happen to be in your lands. We wish, however, to be at peace with you, and to do as we would be done by. We do not quarrel with you for killing an occasional buffalo, bear or deer on our lands when you need one to eat; but you go much farther; your people hunt to gain a livelihood by it; they kill all our game; our young men resent the injury, and it is followed by bloodshed and war. This is not a mere affected injury; it is a grievance which we equitably complain of and it demands a permanent redress. The Great God of Nature has placed us in different situations. It is true that he has endowed you with many superior advantages; but he has not created us to be your slaves. We are a separate people! He has given each their lands, under distinct considerations and circumstances: he has stocked yours with cows, ours with buffaloe; yours with hogs, ours with bear; yours with sheep, ours with deer. He has indeed given you an advantage in this, that your cattle are tame and domestic while ours are wild and demand not only a larger space for range, but art to hunt and kill them; they are, nevertheless, as much our property as other animals are yours, and ought not to be taken away without consent, or for something equivalent.' Those were the words of the Indians. But they were no binding on these whites, who were living beyond words, claims ...

In this materialism, human tendencies are always innovative with struggling criteria, but only when they stand up for fair values and try to do great amongst public structures. Their equitable legacy is considered with ethics, apart from leaving interesting and ultimately solutions if they are found across creation behind extreme challenges. In return, it archives essentially benign, improved, unspoilt, accurate, and appropriate reflections for a respected environment. A primus hearted person, down to earth, who has correlated his ethos and moral being a true visionary of working elegence, delegence, and its probity in the corporate world. "The biggest asset with wit is maximal inspiration in life, whose motivated energy of greatest acts will always show conscientiousness and do justice to righteousness, the way to a youth surpassed by bringing a living force with immense integrity without any harm or loss for secure beingness.

The quandary is that you can either create a fairer, more equitable society, with opportunities for all but where luck plays a significant role, or you can create a society which maintains the illusion of complete and non-random fairness, yet where opportunities are open to only a few – the problem is that when ‘the rules are the same for everyone’ the same boring bastards win every time.

DISPARITIES AND HIGH COSTS FUEL THE HEALTH CARE CRISIS America’s health crisis is really three crises rolled into one. The first is public health: America’s average life expectancy is now several years below that of many other countries, and for some parts of the population, life expectancy is falling. The second is health inequality: The gaps in public health according to race and class are shockingly large. The third is health care cost: America’s health care is by far the costliest in the world. The Sustainable Development Goals put good health for all in a central place in sustainable development, notably in SDG 3. This goal calls for massive reductions of the burdens of both communicable and noncommunicable diseases. SDG 3 (Target 3.8) also emphasizes the need for universal and equitable access to quality health care, in order to “achieve universal health coverage, including financial risk protection, access to quality essential health-care services and access to safe, effective, quality and affordable essential medicines

DISPARITIES AND HIGH COSTS FUEL THE HEALTH CARE CRISIS America’s health crisis is really three crises rolled into one. The first is public health: America’s average life expectancy is now several years below that of many other countries, and for some parts of the population, life expectancy is falling. The second is health inequality: The gaps in public health according to race and class are shockingly large. The third is health care cost: America’s health care is by far the costliest in the world. The Sustainable Development Goals put good health for all in a central place in sustainable development, notably in SDG 3. This goal calls for massive reductions of the burdens of both communicable and noncommunicable diseases. SDG 3 (Target 3.8) also emphasizes the need for universal and equitable access to quality health care, in order to “achieve universal health coverage, including financial risk protection, access to quality essential health-care services and access to safe, effective, quality and affordable essential medicines and vaccines for all.

I know its reputation. It does seem ruthless. Socialism and communism, on the other hand, sound great on paper. Sensible and compassionate. Everyone pitches in. From each according to his ability, to each according to his need. Fair and equitable. Utopia. Only human nature doesn’t work like that. Every time it’s been tried it’s become a disaster. Because human’s are selfish. They don’t want to kill themselves so others can get a free ride. So everyone ends up losing.

Our communities basically want the same things—safe, clean environments; affordable, adequate housing and transportation; educational opportunities; accessible, quality health care; meaningful work at a fair wage; and equitable services for everyone. So, in the spirit of warmth and energy that our campfire metaphor brings, I invite each of you to be the spark that ignites your community to be safer, healthier, and fairer—and fired up for change.

We chisel away at this complex system of fairness and merit, where everything has to be perfectly equitable in order to neutralize selfishness.

What about ‘Just-ification,’ but with a hyphen? Just-hyphen-ification?” Michael asked. “What inspired you to come up with this idea?” I inquired. “Well, if you hyphenate the word justification, it separates the term just from ication. The term just means to be fair and equitable, and since you told us that you wanted to advocate for tolerance between Reformists and Capacianists, I found that justness would be especially relevant to our new movement. Plus, writing that name on paper may intrigue more people, so the movement could become more widespread and well-known. And if you consider the word just and the word justification and put the ideas behind the words together, you would pretty much be saying that you would be using what is just as a justification to the new movement.

She is to take a break from the idea that pleasure must be paid for, in advance, by the performance of duty. We chisel away at this complex system of fairness and merit, where everything has to be perfectly equitable in order to neutralize selfishness.

Countries with short work-weeks consistently top gender-equality rankings. The central issue is achieving a more equitable distribution of work. Not until men do their fair share of cooking, cleaning, and other domestic labor will women be free to fully participate in the broader economy. In other words, the emancipation of women is a men's issue.

An alternative conception of full citizenship that also doesn’t regard work as a civic requirement holds that citizens are entitled to a guaranteed, unconditional basic income or initial capital stake. On this view, each individual has a right to his or her fair share of society’s assets, which have been built up over many generations; and each should be free to use this fair share as he or she sees it. Those who want to work, either for greater income or intrinsic satisfaction, are free and perhaps encouraged to do so. But those who choose not to work and instead live off their basic income or capital stake (at least for a time) are not acting unfairly toward their fellow citizens who choose to work. The goods and services that we all take advantage of are the product of, not only contributions from contemporary workers, but also work from past generations and, just as important, technological advance and nature’s bounty. On this view, there should be an all-volunteer workforce, where no one is compelled to work under threat of penalty or out of economic need. Fiscal policy would focus on growing the economy and spurring technological advance, while tax policy would distribute the gains of increased productivity equitably to all citizens and not just to those who work or own capital.

The point is not to treat all employees equally but to give all employees fair and equitable treatment. People have different needs and even different work styles.

We have worked out a plan,” said Dr. Ferris too cheerfully, “which will solve the problems of the steel industry and which will meet with your full approval, as a measure providing for the general welfare, while protecting your interests and insuring your safety in a—” “Don’t try to tell me what I’m going to think. Give me the facts.” “It is a plan which is fair, sound, equitable and—” “Don’t tell me your evaluation. Give me the facts.” “It is a plan which—” Dr. Ferris stopped; he had lost the habit of naming facts. “Under this plan,” said Wesley Mouch, “we will grant the industry a five per cent increase in the price of steel.” He paused triumphantly.

It’s also about stripping away fantasies—like the fantasy that we live in a fair and equal meritocracy, and everyone can pull themselves up by their bootstraps and overcome their own oppression if they try hard enough. There are very real consequences to looking a certain way in our society, and we must acknowledge those consequences, both as a means to understanding and healing our own individual body image issues, and as a means to building a more equitable and just society so that future generations don’t have to fight the same battles.

Wisdom is not found in ignorance, nor progress in dismissal. Those who oppose waking up to injustice only reveal their fear of a fair and equitable world.

There are parents who think better of their kids based on what their words say, but think worse of their kids based on what their policies say. These parents SAY their kids are smarter and harder working than those other kids but these same parents resist equalizing educational opportunities between their kids and those other kids. ... Their defense of a rigged educational system conveys maybe they don't think their child is smart after all; that they don't believe their kids could rise above the pack if their kids were not privileged. It is the conceit of parents who claim their kids are excelling solely because they are smarter or harder working. It is the insecurity of parents who resist changing the structure to one that better benefits all children, including their child. This is an allegory for racism. The very racial groups at the top of the racial hierarchy claim they are there due to their superiority at the same time they resist antiracist efforts to create a fair and equitable society where they could actually show they are superior.

A somewhat provocative example of the interconnections between the gaming industry and finance. A technologist working for a large London hedge fund hinted this to me in interview. Trained in computer science and engineering, this interviewee first worked as a network programmer for large online multiplayer games. His greatest challenge was the fact that the Internet is not instantaneous: when a player sends a command to execute in action, it takes time for the signal to reach the computer server and interact with the commands of other players. For the game to be realistic, such delays have to be taken into account when rendering reality on the screen. The challenge for the network programmer is to make these asymmetries as invisible as possible so that the game seem 'equitable to everyone.' The problem is similar in finance, where the physical distance from the stock exchange's matching engines matters tremendously, requiring a similar solution to the problem of latency: simulating the most likely state of the order book on the firm's computers in order to estimate the most advantageous strategies or the firm's trading algorithms. Gaming and finance are linked not through an institutional imperative of culture or capital - or even a strategy, as such - but rather through the more mundane and lowly problems of how to fairly manage latency and connectivity.

What a person desires and what they deserve are often not identical.

A good 'Human Resources Policy' must revolves around fair and equitable recruitment process which identifies competent candidates who match the requirements of the Company, through a viable selection process.

This world is not fair in all respects. A morally upright man is not necessarily the most honourable man in the world. A morally upright trader is not necessarily the richest in the world. Not all murderers have been or will be convicted in this world. Even if all murderers could have been convicted, it will not be ‘naturally’ possible to give equitable punishment to the murderers who have killed more than one human being. Furthermore, it will not be possible to reverse the immoral actions and their already occurred consequences. Religion promises absolute justice and deterministic rewards in the life hereafter. This fulfils the aspiration to have perfect justice to lives spent by pious and impious, poor and rich and just and unjust people. The promise that every action and even intention will be given due justice by the Creator makes the 'static conscience' created by Allah a 'self-regulated functioning conscience.

army of people paid to “gaslight” the public into thinking they are protected. Chapter 23, page 132. Trick #17 for Farming Humans is using stock markets to launder taxpayer backed, Fed created money to those who control the Fed. Chapter 25, page 136. Trick #18 for Farming Humans is the use of fake information to ensure that society never knows what is true and what is false. Elections, wars, headlines etc. Chapter 26, page 141. Trick #19 for Farming Humans is stimulation and distraction. This emotional hacking of humans is Trick #19 for Farming Humans. See Social Engineering: The Art of Human Hacking Book by Christopher J. Hadnagy Trick #20 for Farming Humans is the elimination of the Fairness Doctrine and 83 media regulations, including requirement for “honest, equitable and balanced”. Chapter 28, page 153. Trick #21 for Farming Humans is governments as handmaidens to corporations, not people. Chapter 29, page 157. Trick #22 for Farming Humans is in the invisible connections between government, professionals and corporations. Chapter 31, page 162. Laws, lobby groups, lawyers. Trick #23 for Farming Humans is a militarized police used to serve and protect power instead of people. Chapter 32, page 170. World Trade Organization, Occupy Wall Street, Black Lives Matter, etc. Trick #24 for Farming Humans is virtually zero enforcement of crime above a certain level of money or power. Invisible friends and powerful people cannot be prosecuted. Chapter 33, page 175. Trick #25 for Farming Humans is cooking the financial books. Chapter 34, page 180. Valeant Pharmaceutical, IFRS vs GAP accounting standards, audit numbers rigged. Trick #26 for Farming Humans is printing infinite money to exchange for finite goods…”let me handle that for you.” Chapter 35, page 184. Trick #27 for Farming Humans is public servants spying on the public, and not on the public servants. Chapter 36, page 188.

the economic aim of debt jubilees was to restore solvency to the population as a whole. Many royal proclamations also freed businesses from various taxes and tariff duties, but the main objective was political and ideological. It was to create a fair and equitable society.

Problem-Solving Together Given what you and the other person have each learned, what would improve the situation going forward? Can you brainstorm creative ways to satisfy both of your needs? Where your needs conflict, can you use equitable standards to ensure a fair and workable way to resolve the conflict?

Aligning the anti-violence, anti-racism, and pro-reform movements is essential to ensure fair and equitable treatment for poor people of color.

Adults often think that fair means impartial, equitable, unbiased. Family rules, school rules, and team rules apply to each sibling, student, or teammate equally. But autism un- levels the playing field. It potholes the field. All things are not being equal. So our thinking on the subject of fair must change. Here it is: Fair does not mean everything is equal. Fair is when everyone gets what they need.