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Updated: May 4, 2025
These last are also called equity and inequity, because those who administer the laws are bound to show no respect of persons, but to account all men equal, and to defend every man's right equally, neither envying the rich nor despising the poor.
The man in job "A" might get one rate and the man in job "B" a higher rate, while as a matter of fact job "A" might require more skill or exertion than job "B." A great deal of inequity creeps into wage rates unless both the employer and the employee know that the rate paid has been arrived at by something better than a guess.
Many Virginians took advantage of this opportunity to pay their debts in the inflated money, a move which caused many problems after the war when attempts were made to straighten out personal British accounts. There was no sympathy for those who protested the inequity of this action. Revolutions and civil wars seldom bring equity.
A tax on retail purchases has much to be said in its favour, but against it is the inequity inseparable from the impossibility of graduating it according to the ability of the taxpayer to bear the burden; and a general tariff on imported goods, though it would be welcomed by the many Protectionists in our midst, can hardly be considered as a practical fiscal weapon at a time when the need for food, raw material, and all the equipment of industry will make it necessary to import as rapidly and as cheaply as possible in order to promote our after-war recovery.
For while I consider that the distribution of the opportunities of life is, under the existing system, in the highest degree capricious and inequitable, yet I would prefer such inequity to the most equitable arrangement in the world if it afforded a better guarantee for the realization of certain higher goods than would be afforded by the improved system.
One who is well-versed in the truths of the Vedas and the other branches of knowledge, whose behaviour is like that of a person of well-governed soul, who is endued with a clear vision, who observes those duties that are laid down for his order, who does not, by his acts, produce an inter-mixture of duties, who attends to the observances set down in the scriptures, who is full of faith, who is self-restrained, who is possessed of wisdom, who is destitute of envy and malice, and who is well-conversant with the distinctions between righteousness and inequity, succeeds in crossing all his difficulties.
But in fact a very grave inequity is involved by this business of borrowing for war, and laid upon just the people whom we ought, above all, to treat most fairly, namely, those who fight for us.
It had become the cornerstone on which a whole dual society had been built. The Court had made no attempt, however, to guarantee that these separate institutions would be equal, and clearly they were not. At mid-century, the Court began by challenging this dual system at points of blatant and obvious inequity. By 1950 in Sweatt v.
Thus Jesus refused to “divide the inheritance,” but he pierced to the root of the request and saw that the man was neglecting the civil law and seeking the support of a religious teacher because he was moved by avarice; and it is this same “love of money” which lies at the root of most of the injustice and inequity and cruelty which burden the world to-day.
A fan of football does not choose to watch a football game. He is motivated by a clear inequity between the choices that he faces. He can read a book or go to the game. His decision is clear and pre-determined by his predilection and by the inevitable and invariable implementation of the principle of pleasure. There is no choice here. It is all rather automatic.
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