The daily morning Astorian. [volume] (Astoria, Oregon) 1883-1899, 1898-07-31
THE EQUALITY OF MANKIND.

THE EQUALITY OF MANKIND.
Equality ls the subject OF a very in
teresting address delivered by Jamei
Bryce to the Municipal Society Of olas
gow. In that address Mr. Bryce trcateC
his subtcct. a. he always does. in a new
and very entertaining manner. result;
not often attained in the discussion Of
such topics. He enumerated SIX senses,
in which the term Is. or may be employed.
Two OF these refer to man as a pure pro.
duct Of nature. the other four TO man as
social being, existing under civil lns,itu-
lions OF some sor o. kind.
The frst meaning Is spiritual equality.
or that equality denated by the phrase.
"an men are equal in the sight Of God"
This conception has become to most men
a distinctly religious conception
The other sense In which national
equality might be said to exist Is equality
Of gifts, physical. intellectual and moral,
a condition whsch every one knows never
DID. and puoSably never can exist.
The remaining four kinds Of equality
may be known as eva. political. social
and eOODOmsc. By civil equality we un-
derstand the possession by every man Of
simaaar and equal rights N the sphere Of
private law. species Of equality quite
general though not universal.
The term pOlirOai equality describes the
equal enjoyment by all who are citizens
OF state Of share in IT'S government,
including both the right Of voting and
che night Of holding once.
Social equality denotes the kind Os mu-
Sual courtesy and respect which men
show TO one another when each feels the
other to be 'as good as himself" The
extent 70 which ii goes depends upon the
particular form OF Intercourse. for there
might be social equality between men as
members Of a public committee, w-hsch
would not extend 70 dining at one an
others houses.
Economic equality is the possession by
every man Of an equal quantity or value
Of property, a state Of things which has
never yet existed. and which has no ne
cessary connection with the other kinds
Of equality, though II governs to a great
extent social equality.
OF these various kinds Of equality the
first, or spiritual equality. is most widely
recognized and has been the chief cause
of the presumption in favor Of every
form Of equality. a presumption that al
most throws upon any kind Of inequality
the burden Of jusuhylng its existence.
Such inequality, II justified at all, must
necessarily be founded upon the natural
inequality Of gift Of ability, of industry,
of virtue. Under the circumstances, an
attempt TO place all men on exactly the
same footing would be TO run counter 70
nature-an effort that must prove futile.
Civil equality is 50 generally admitted
20 be wholesome for the whole commu-
nifty as TO have become a good practical
test of the standard OF civilization which
any nation has reached. It's acceptance
has been due partly TO sympathy and SEN
timent, but more to an experience Of the
evils Of inequality as giving rise to arro-
gance and injustice on the part Of privi-
lodged classes, and exposing the less priv
neged to harsh treatment
There Is no general rule that can be laid
down upon the question Of political equal
ity for it's success or failure depends
largely upon the capacity Of the people
who enjoy 1t. Where political power is
committed to mass Of people who are
ignorant and unframed, and where this
mass Is not disposed to be guided by
those who are wiser and more expert
enoed, bad rules may be chosen and evil
measures adopted. II
Social equality cannot exist without
equality OF mind and morals, nor can we
say that II would be wise to effect an
economic equality before men have come
to have the same degree Of ability, in
dustry, frugalFty and desire