Quotes about equality

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Dr. K.B. Hedgewar, Quoted from Talreja, K. M. (2000). Holy Vedas and holy Bible: A comparative study. New Delhi: Rashtriya Chetana Sangathan.

Anecdotes of Oyasama, Foundress of Tenrikyo, from Anecdote 158, "Monthly Period is the Flower," p. 128.
Anecdotes of Oyasama

Speech in reply to Senator Stephen Douglas in the Lincoln-Douglas debates http://www.bartleby.com/251/1003.html of the 1858 campaign for the U.S. Senate, at Chicago, Illinois (10 July 1858)
1850s, Lincoln–Douglas debates (1858)
Context: My friend has said to me that I am a poor hand to quote Scripture. I will try it again, however. It is said in one of the admonitions of our Lord, "As your Father in Heaven is perfect, be ye also perfect." The Saviour, I suppose, did not expect that any human creature could be perfect as the Father in Heaven; but He said, "As your Father in Heaven is perfect, be ye also perfect." He set that up as a standard; and he who did most toward reaching that standard, attained the highest degree of moral perfection. So I say in relation to the principle that all men are created equal, let it be as nearly reached as we can. If we cannot give freedom to every creature, let us do nothing that will impose slavery upon any other creature. Let us then turn this Government back into the channel in which the framers of the Constitution originally placed it. Let us stand firmly by each other. If we do not do so we are turning in the contrary direction, that our friend Judge Douglas proposes — not intentionally — as working in the traces tend to make this one universal slave nation. He is one that runs in that direction, and as such I resist him. My friends, I have detained you about as long as I desired to do, and I have only to say, let us discard all this quibbling about this man and the other man; this race and that race and the other race being inferior, and therefore they must be placed in an inferior position; discarding our standard that we have left us. Let us discard all these things, and unite as one people throughout this land, until we shall once more stand up declaring that all men are created equal. My friends, I could not, without launching off upon some new topic, which would detain you too long, continue to-night. I thank you for this most extensive audience that you have furnished me to-night. I leave you, hoping that the lamp of liberty will burn in your bosoms until there shall no longer be a doubt that all men are created free and equal.

Gianluigi Buffon, as quoted after Cagliari Calcio 2-3 Juventus FC. Stadio Sant'Elia di Cagliari, September 2, 2007]

He could only write it because he was not dependent on State aid.
"As I Please" column in The Tribune (13 October 1944)^{http://alexpeak.com/twr/orwell/quotes/ http://alexpeak.com/twr/ooc/#2}
As I Please (1943–1947)

Source: Keep the Aspidistra Flying (1936), Ch. 10

Tract 83 http://anglicanhistory.org/tracts/tract83.html (29 June 1838).

"Reasoned Proposal to the Central Committee of the League for Peace and Freedom" also known as "Federalism, Socialism, Anti-Theologism" (September 1867)

Canto XXXIII, closing lines, as translated by Henry Wadsworth Longfellow
The Divine Comedy (c. 1308–1321), Paradiso
Context: As the geometrician, who endeavours
To square the circle, and discovers not,
By taking thought, the principle he wants,Even such was I at that new apparition;
I wished to see how the image to the circle
Conformed itself, and how it there finds place;But my own wings were not enough for this,
Had it not been that then my mind there smote
A flash of lightning, wherein came its wish. Here vigour failed the lofty fantasy:
But now was turning my desire and will,
Even as a wheel that equally is moved, The Love which moves the sun and the other stars.

A Man Without a Country (2005)
Context: Socialism is no more an evil word than Christianity. Socialism no more prescribed Joseph Stalin and his secret police and shuttered churches than Christianity prescribed the Spanish Inquisition. Christianity and socialism alike, in fact, prescribe a society dedicated to the proposition that all men, women, and children are created equal and shall not starve.

Letter to Deng Xiaoping (1981)
Context: I agree with and believe in the Communist ideology which seeks the well being of human beings in general and the proletariat in particular, and in Lenin's policy of the equality of nationalities. Similarly, I was pleased with the discussions I had with Chairman Mao on ideology and the policy towards nationalities.
If that same ideology and policy were implemented it would have brought much admiration and happiness. However, if one is to make a general comment on the developments during the past two decades, there has been a lapse in economic and educational progress, the basis of human happiness. Moreover, on account of the hardships caused by the unbearable disruptions, there has been a loss of trust between the Party and the masses, between the officials and the masses, among the officials themselves, and also among the masses themselves.
By deceiving one another through false assumptions and misrepresentations there has been, in reality, a great lapse and delay in achieving the real goals.

De Raptu Proserpinae Bk. II, line 302 http://penelope.uchicago.edu/Thayer/L/Roman/Texts/Claudian/De_Raptu_Proserpinae/2*.html#302.
Variant translation: Death makes all things equal.

from fr. 17
Variant translations:
But come! but hear my words! For knowledge gained/Makes strong thy soul. For as before I spake/Naming the utter goal of these my words/I will report a twofold truth. Now grows/The One from Many into being, now/Even from one disparting come the Many--/Fire, Water, Earth, and awful heights of Air;/And shut from them apart, the deadly Strife/In equipoise, and Love within their midst/In all her being in length and breadth the same/Behold her now with mind, and sit not there/With eyes astonished, for 'tis she inborn/Abides established in the limbs of men/Through her they cherish thoughts of love, through her/Perfect the works of concord, calling her/By name Delight, or Aphrodite clear.
tr. William E. Leonard
On Nature
Context: But come, hear my words, since indeed learning improves the spirit. Now as I said before, setting out the bounds of my words, I shall speak twice over. As upon a time One came to be alone out of many, so at another time it divided to be many out of One: fire and water and earth and the limitless vault of air, and wretched Strife apart from these, in equal measure to everything, and Love among them, equal in length and breadth. Consider [Love] in mind, you, and don't sit there with eyes glazing over. It is a thing considered inborn in mortals, to their very bones; through it they form affections and accomplish peaceful acts, calling it Joy or Aphrodite by name.

Sahih Muslim, Book 001, Number 0142
Sunni Hadith
Context: It is narrated on the authority of 'Abdullah b. Umar that the Messenger of Allah observed: O womenfolk, you should give charity and ask much forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady among them said: Why is it, Messenger of Allah, that our folk is in bulk in Hell? Upon this the Holy Prophet observed: You curse too much and are ungrateful to your spouses. I have seen none lacking in common sense and failing in religion but (at the same time) robbing the wisdom of the wise, besides you. Upon this the woman remarked: What is wrong with our common sense and with religion? He (the Holy Prophet) observed: Your lack of common sense (can be well judged from the fact) that the evidence of two women is equal to one man, that is a proof of the lack of common sense, and you spend some nights (and days) in which you do not offer prayer and in the month of Ramadan (during the days) you do not observe fast, that is a failing in religion. This hadith has been narrated on the authority of Abu Tahir with this chain of transmitters.

Proposals for a New Law Code (1768)
Context: The Equality of the Citizens consists in this; that they should all be subject to the same Laws.
This Equality requires Institutions so well adapted, as to prevent the Rich from oppressing those who are not so wealthy as themselves, and converting all the Charges and Employments intrusted to them as Magistrates only, to their own private Emolument.... <!-- Items 34 - 35

Breakfast of Champions (1973)
Context: I thought Beatrice Keedsler had joined hands with other old-fashioned storytellers to make people believe that life had leading characters, minor characters, significant details, insignificant details, that it had lessons to be learned, tests to be passed, and a beginning, a middle, and an end.
As I approached my fiftieth birthday, I had become more and more enraged and mystified by the idiot decisions made by my countrymen. And then I had come suddenly to pity them, for I understood how innocent and natural it was for them to behave so abominably, and with such abominable results: They were doing their best to live like people invented in story books. This was the reason Americans shot each other so often: It was a convenient literary device for ending short stories and books.
Why were so many Americans treated by their government as though their lives were as disposable as paper facial tissues? Because that was the way authors customarily treated bit-part players in their madeup tales.
And so on.
Once I understood what was making America such a dangerous, unhappy nation of people who had nothing to do with real life, I resolved to shun storytelling. I would write about life. Every person would be exactly as important as any other. All facts would also be given equal weightiness. Nothing would be left out. Let others bring order to chaos. I would bring chaos to order, instead, which I think I have done.
If all writers would do that, then perhaps citizens not in the literary trades will understand that there is no order in the world around us, that we must adapt ourselves to the requirements of chaos instead.
It is hard to adapt to chaos, but it can be done. I am living proof of that: It can be done.

Philosophical Essay on Probabilities (1902)
Context: The theory of chance consists in reducing all the events of the same kind to a certain number of cases equally possible, that is to say, to such as we may be equally undecided about in regard to their existence, and in determining the number of cases favorable to the event whose probability is sought.<!--p.6

Variant translations:
A natural society, in the midst of which every man is born and outside of which he could never become a rational and free being, becomes humanized only in the measure that all men comprising it become, individually and collectively, free to an ever greater extent.
Note 1. To be personally free means for every man living in a social milieu not to surrender his thought or will to any authority but his own reason and his own understanding of justice; in a word, not to recognize any other truth but the one which he himself has arrived at, and not to submit to any other law but the one accepted by his own conscience. Such is the indispensable condition for the observance of human dignity, the incontestable right of man, the sign of his humanity.
To be free collectively means to live among free people and to be free by virtue of their freedom. As we have already pointed out, man cannot become a rational being, possessing a rational will, (and consequently he could not achieve individual freedom) apart from society and without its aid. Thus the freedom of everyone is the result of universal solidarity. But if we recognize this solidarity as the basis and condition of every individual freedom, it becomes evident that a man living among slaves, even in the capacity of their master, will necessarily become the slave of that state of slavery, and that only by emancipating himself from such slavery will he become free himself.
Thus, too, the freedom of all is essential to my freedom. And it follows that it would be fallacious to maintain that the freedom of all constitutes a limit for and a limitation upon my freedom, for that would be tantamount to the denial of such freedom. On the contrary, universal freedom represents the necessary affirmation and boundless expansion of individual freedom.
This passage was translated as Part III : The System of Anarchism , Ch. 13: Summation, Section VI, in The Political Philosophy of Bakunin : Scientific Anarchism (1953), compiled and edited by G. P. Maximoff
Man does not become man, nor does he achieve awareness or realization of his humanity, other than in society and in the collective movement of the whole society; he only shakes off the yoke of internal nature through collective or social labor... and without his material emancipation there can be no intellectual or moral emancipation for anyone... man in isolation can have no awareness of his liberty. Being free for man means being acknowledged, considered and treated as such by another man, and by all the men around him. Liberty is therefore a feature not of isolation but of interaction, not of exclusion but rather of connection... I myself am human and free only to the extent that I acknowledge the humanity and liberty of all my fellows... I am properly free when all the men and women about me are equally free. Far from being a limitation or a denial of my liberty, the liberty of another is its necessary condition and confirmation.
Man, Society, and Freedom (1871)
Context: The materialistic, realistic, and collectivist conception of freedom, as opposed to the idealistic, is this: Man becomes conscious of himself and his humanity only in society and only by the collective action of the whole society. He frees himself from the yoke of external nature only by collective and social labor, which alone can transform the earth into an abode favorable to the development of humanity. Without such material emancipation the intellectual and moral emancipation of the individual is impossible. He can emancipate himself from the yoke of his own nature, i. e. subordinate his instincts and the movements of his body to the conscious direction of his mind, the development of which is fostered only by education and training. But education and training are preeminently and exclusively social … hence the isolated individual cannot possibly become conscious of his freedom.
To be free … means to be acknowledged and treated as such by all his fellowmen. The liberty of every individual is only the reflection of his own humanity, or his human right through the conscience of all free men, his brothers and his equals.
I can feel free only in the presence of and in relationship with other men. In the presence of an inferior species of animal I am neither free nor a man, because this animal is incapable of conceiving and consequently recognizing my humanity. I am not myself free or human until or unless I recognize the freedom and humanity of all my fellowmen.
Only in respecting their human character do I respect my own....
I am truly free only when all human beings, men and women, are equally free. The freedom of other men, far from negating or limiting my freedom, is, on the contrary, its necessary premise and confirmation.

Simon, Herbert A. "The proverbs of administration." Public Administration Review 6.1 (1946): 53-67.
1940s-1950s
Context: Most of the propositions that make up the body of administrative theory today share, unfortunately, this defect of proverbs. For almost every principle one can find an equally plausible and acceptable contradictory principle.

2015, Remarks to the People of Africa (July 2015)
Context: Every one of us is equal. Every one of us has worth. Every one of us matters. And when we respect the freedom of others -- no matter the color of their skin, or how they pray or who they are or who they love -- we are all more free. Your dignity depends on my dignity, and my dignity depends on yours. Imagine if everyone had that spirit in their hearts. Imagine if governments operated that way. Just imagine what the world could look like -- the future that we could bequeath these young people.

Homage to Catalonia (1938)
Context: The workers' militias, based on the trade unions and each composed of people of approximately the same political opinions, had the effect of canalizing into one place all the most revolutionary sentiment in the country. I had dropped more or less by chance into the only community of any size in Western Europe where political consciousness and disbelief in capitalism were more normal than their opposites. Up here in Aragón one was among tens of thousands of people, mainly though not entirely of working-class origin, all living at the same level and mingling on terms of equality. In theory it was perfect equality, and even in practice it was not far from it. There is a sense in which it would be true to say that one was experiencing a foretaste of Socialism, by which I mean that the prevailing mental atmosphere was that of Socialism. Many of the normal motives of civilized life--snobbishness, money-grubbing, fear of the boss, etc.--had simply ceased to exist. The ordinary class-division of society had disappeared to an extent that is almost unthinkable in the money-tainted air of England; there was no one there except the peasants and ourselves, and no one owned anyone else as his master. Of course such a state of affairs could not last. It was simply a temporary and local phase in an enormous game that is being played over the whole surface of the earth. But it lasted long enough to have its effect upon anyone who experienced it. However much one cursed at the time, one realized afterwards that one had been in contact with something strange and valuable. One had been in a community where hope was more normal than apathy or cynicism, where the word 'comrade' stood for comradeship and not, as in most countries, for humbug. One had breathed the air of equality. I am well aware that it is now the fashion to deny that Socialism has anything to do with equality. In every country in the world a huge tribe of party-hacks and sleek little professors are busy 'proving' that Socialism means no more than a planned state—capitalism with the grab-motive left intact. But fortunately there also exists a vision of Socialism quite different from this. The thing that attracts ordinary men to Socialism and makes them willing to risk their skins for it, the 'mystique' of Socialism, is the idea of equality; to the vast majority of people Socialism means a classless society, or it means nothing at all. And it was here that those few months in the militia were valuable to me.

1790s, The Age of Reason, Part I (1794)

Source: Philosophies from an old Journal

Laws of Motion, III
Philosophiae Naturalis Principia Mathematica (1687)
Context: To every action there is always opposed an equal reaction; or, the mutual actions of two bodies upon each other are always equal, and directed to contrary parts.

Source: Gravity and Grace

As quoted in Third and Possibly the Best 637 Best Things Anybody Ever Said (1987) by Robert Byrne, #40

p. 485 http://books.google.com/books?id=ePNi4ZqYdVQC&q=%22humans+are+interchangeable%22
The Blank Slate (2002)
Source: The Blank Slate: The Modern Denial of Human Nature
Context: [E]quality is not the empirical claim that all groups of humans are interchangeable; it is the moral principle that individuals should not be judged or constrained by the average properties of their group. … If we recognize this principle, no one has to spin myths about the indistinguishability of the sexes to justify equality.

Washington's formal acceptance of command of the Army (16 June 1775), quoted in The Writings of George Washington : Life of Washington (1837) edited by Jared Sparks, p. 141
1770s

Variant: Nobody can give you freedom. Nobody can give you equality or justice or anything. If you're a man, you take it.
Source: Malcolm X Speaks: Selected Speeches and Statements
Source: Malcolm X Speaks (1965), p. 111

Source: The Neverending Story

Source: 1860s, The Gettysburg Address (1863)
Context: Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure.
Context: Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal. Now we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this. But, in a larger sense, we can not dedicate, we can not consecrate, we can not hallow, this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us — that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth.

Variant: Not at all. My services are also available to gentlemen in distress. It's an equal opportunity fetish." (Sebastian)
Source: City of Glass

Source: Inheritance

Two Treatises of Government (1689)
Source: Second Treatise of Government, Ch. II, sec. 6
Context: The state of nature has a law of nature to govern it, which obliges every one: and reason, which is that law, teaches all mankind, who will but consult it, that being all equal and independent, no one ought to harm another in his life, health, liberty, or possessions.

Source: The Godfather

Source: The Bhagavad-gita

Source: A Full Life: Reflections at Ninety

Source: The Alphabet of Grace

Source: Scapegoat: The Jews, Israel, and Women's Liberation (2000), p. 336.

2009, First Inaugural Address (January 2009)

Quoted in 'Tesla, 75, Predicts New Power Source', New York Times (5 Jul 1931), Section 2, 1.

Guest lecture, UC Berkeley http://video.google.com/videoplay?docid=7582902000166025817 Oct. 5, 2005 – 40 min.

As quoted by Terry Dorian, Total Health and Restoration: A 180-Day Journey (2002), p. 49. Other versions include:
[The] Constitution of this republic should make special provisions for medical freedom as well as religious freedom ... To restrict the art of healing to one class of men and deny equal privilege to another will constitute the Bastille of medical science. All such laws are un-American and despotic. They are fragments of monarchy and have no place in a republic. [in Robert L. Schwartz, "Laetrile: The Battle Moves into the Courtroom," American Bar Association Journal, February 1979, p. 226, no citation given]
Unless we put medical freedom into the constitution the time will come when medicine will organize into an undercover dictatorship and force people who wish doctors and treatment of their own choice to submit to only what the dictating outfit offers.
Laws restricting the practice of the healing art to one class of physicians and denying equal privileges to others, constitutes the Bastilles of Medicine, for they prevent progress. They are relics of Monarchy, and therefore have no place in a Republic. [in Thomas Morgan, "National Board of Health. The Other Side of the Question, As It Appears to Thomas Morgan," Youngstown Vindicator, 27 January 1911, p. 6]
This quote is often cited with regards to Rush, and can rarely be found attributed to his autobiography, but does not exist in that book http://books.google.com/books?id=EkTM9Kn9F4IC&q=%22into+the+constitution%22#v=onepage&q=%22into%20the%20constitution%22&f=false http://hpy.sagepub.com/content/16/1/89.abstract. The quote contains words and phrasing that seem anachronistic to late 18th century America.
Misattributed

1860s, Speech at Hartford (1860)

stated in the early 1990s, as quoted in "Towards a Community of Values?" by Hans-Georg Betz – in Austria in the European Union (2003), p. 434

2016, DNC Address (July 2016)

Ch XVIII : Back to Tunisia, p. 393.
The Rommel Papers (1953)

Letter from an Unknown Woman (1922)

His letter to Tytus Woyciechowski in Poturzyn. Paris, 12 December 1831.

Page 233
Publications, Mission for my Country (1961)

1770s, Common Sense (1776)

Plato, Phaedo

1850s, Speech at Chicago (1858)

Source: 1930s- 1950s, The End of Economic Man (1939), p. 7

Veeramani, Collected Works of Periyar, p. 49.
Society

Ibid., p. 88
The Book of Disquiet
Original: Cada um tem a sua vaidade, e a vaidade de cada um é o seu esquecimento de que há outros com alma igual.

The Rachel Maddow Show, MSNBC, March 2009 http://www.msnbc.msn.com/id/29773694/18

Pg 9
The Way of Men (2012)

2013, Remarks on Economic Mobility (December 2013)

Ronald Reagan Speaks Out Against Socialized Medicine (1961 LP)
1960s

Quote in a letter to his art-dealer Durand-Ruel in Paris, 1884; as cited in: K.E. Sullivan. Monet: Discovering Art, Brockhampton press, London (2004), p. 51
Monet is painting then in Northern Italy then, on the edge of the Mediterranean
1870 - 1890

Discourses on the Condition of the Great

Speech to the United States Senate http://www.charlesmphipps.net/the-real-lynching-party/.

Die nächste Flut verwischt den Weg im Watt,
und alles wird auf allen Seiten gleich;
die kleine Insel draußen aber hat
die Augen zu; verwirrend kreist der Deich<p>um ihre Wohner, die in einem Schlaf
geboren werden, drin sie viele Welten
verwechseln schweigend, denn sie reden selten,
und jeder Satz ist wie ein Epitaph
Die Insel I (The Island I) (as translated by Cliff Crego)
Neue Gedichte (New Poems) (1907)

Ibid., p. 77
The Book of Disquiet
Original: O que é doença é desejar com igual intensidade o que é preciso e o que ´desejável, e sofrer por não ser perfeito como se se sofresse por não ter pão. O mal romântico é este: é querer a lua como se houvesse maneira de a obter.

2015, Supreme Court Decision on Marriage Equality (June 2015)

Source: Speech https://api.parliament.uk/historic-hansard/commons/1862/aug/01/the-administration-of-viscount in the House of Commons (1 August 1862).

II.263
Human, All Too Human (1878)

1860s, First Inaugural Address (1861)

1790s, The Age of Reason, Part I (1794)

The End of Poverty" The End of Poverty, 2005

The Notebooks of Leonardo da Vinci (1883), IV Perspective of Disappearance

in his Nobel lecture http://nobelprize.org/nobel_prizes/physics/laureates/2003/ginzburg-lecture.html, December 8, 2003, at Aula Magna, Stockholm University.

Light (1919), Ch. XXIII - Face To Face

Bk. 3, chap. 4; as cited in: Moritz (1914, 240)
System of positive polity (1852)

Lord George Bentinck: A Political Biography (1852), p. 496.
1850s

Sec. 872 (Notebook W I 1. Spring 1884, KGW VII, 2.97-8, KSA 11.101-2)
The Will to Power (1888)

Beware of Pity (1939)

2014, Address to the Nation on Immigration (November 2014)

Pitirim Sorokin (1927) Social Mobility, p. 12

Source: Commonplace book, P. 268

Gordon Le Sueur, Cecil Rhodes the Man and His Work http://books.google.com/books?id=96AYdAqncoYC&pg=PA76&lpg=PA76&dq=%22equal+rights+for+all+civilized+men%22&source=bl&ots=m1cSqKQE0h&sig=r1b3XeSqYuVKlAfdmkBZ32mP3ps&hl=en&ei=97xgS6r1CJTatgO2u8XGCw&sa=X&oi=book_result&ct=result&resnum=9&ved=0CCMQ6AEwCDgK#v=onepage&q=%22equal%20rights%20for%20all%20civilized%20men%22&f=false (2009), pg. 76
Le Sueur states that Rhodes originally said, c. 1893: "Equal rights every white man south of the Zambesi", as reported in the press, and he later "clarified" it.

On National-Socialism, Bolshevism & Democracy (September 10, 1938) http://www.jewishvirtuallibrary.org/joseph-goebbels-on-national-socialism-bolshevism-and-democracy
1930s