EQUALITY. A vague term of varying sig nification in the recent history of social and political speculation. In its primary sense it denotes the equal worthiness of all human beings, and calls for such an arrangement of the struc ture of society as to insure to all an equal degree of the material advantages of life. It is in this sense that it was employed by Rousseau in his famous declaration that it was the function of the State to maintain liberty and equality among its subjects (Contrat Social, ii. ), and in the assertion of the American Declaration of Inde pendence of the `self-evident' truth that all men are created equal. It was this kind of equality that, under the influence of Rousseau, the French Revolution aimed to realize, and the ideal to which it points has been the inspiration of more than one movement for the emancipation of hu manity. How much the steady march of the democratic movement of the last century, and the spread of popular government, owe to this humanitarian sentiment for equality can only be imagined. It is in this extreme and senti mental form, also, that the doctrine has incurred the hostile criticism of hard-headed and unsym pathetic writers such as Mr. Justice Stephen (Liberty, Equality, and Fraternity) and Sir Henry Maine (Popular Garernment). The in fluence of the doctrine in the communistic and socialistic movements of the day will be de scribed in connection with those topics.
The term equality is somewhat more definitely employed in a secondary sense to denote one of the two great aims of the modern democratic move ment in society and politics. One of these aims is
individual liberty, and the other is such a measure of equality as is compatible with a rational lib erty. The reconciliation of these two conflicting aims is the great task of government, and it is through this process of reconciliation that the conception of equality has been brought within the sphere of practical discussion. As a political programme. then, it includes the following definite aims: First, equality of political status; second, equality of civil rights; and third, equality of opportunity. The first of these is secured by the widest possible extension of the principle of popular government ; the second by the abolition of privilege, whether based on wealth, on birth, or on puhlic service: the third by breaking down the artificial barriers of caste, affording to all an equal enjoyment of public utilities and the advantages of a common education. Equality of political rights and equality before the law have been measurably attained in some favored lands; but industrial equality is still far to seek.
This principle of human equality is a purely modern conception, and had its origin in the Christian conception of the equality of all men before Clod. It derived its impulse, as a social and political principle, mainly from the passion ate writings of Jean .Jacques Rousseau. See De• MoCRACY; LIBERTY OF THE INDIVIDUAL. Consult authorities referred to under such titles as 14:mocancv; POLITICAL SCIENCE, Me.