Egalitarianism means the belief in the equality of all men. If the word “equality” is to be taken in any serious or rational sense, the crusade for this belief is dated by about a century or more: the United States of America has made it an anachronism—by establishing a system based on the principle of individual rights. “Equality,” in a human context, is a political term: it means equality before the law, the equality of fundamental, inalienable rights which every man possesses by virtue of his birth as a human being, and which may not be infringed or abrogated by man-made institutions, such as titles of nobility or the division of men into castes established by law, with special privileges granted to some and denied to others. The rise of capitalism swept away all castes, including the institutions of aristocracy and of slavery or serfdom.
But this is not the meaning that the altruists ascribe to the word “equality.”
They turn the word into an anti-concept: they use it to mean, not political, but metaphysical equality—the equality of personal attributes and virtues, regardless of natural endowment or individual choice, performance and character. It is not man-made institutions, but nature, i.e., reality, that they propose to fight—by means of man-made institutions.
Since nature does not endow all men with equal beauty or equal intelligence, and the faculty of volition leads men to make different choices, the egalitarians propose to abolish the “unfairness” of nature and of volition, and to establish universal equality in fact—in defiance of facts. Since the Law of Identity is impervious to human manipulation, it is the Law of Causality that they struggle to abrogate. Since personal attributes or virtues cannot be “redistributed,” they seek to deprive men of their consequences—of the rewards, the benefits, the achievements created by personal attributes and virtues. It is not equality before the law that they seek, but inequality: the establishment of an inverted social pyramid, with a new aristocracy on top—the aristocracy of non-value.
To understand the meaning and motives of egalitarianism, project it into the field of medicine. Suppose a doctor is called to help a man with a broken leg and, instead of setting it, proceeds to break the legs of ten other men, explaining that this would make the patient feel better; when all these men become crippled for life, the doctor advocates the passage of a law compelling everyone to walk on crutches—in order to make the cripples feel better and equalize the “unfairness” of nature.
If this is unspeakable, how does it acquire an aura of morality—or even the benefit of a moral doubt—when practiced in regard to man’s mind?
Of special significance to the present discussion is the egalitarians’ defiance of the Law of Causality: their demand for equal results from unequal causes—or equal rewards for unequal performance.
The new “theory of justice” [of John Rawls] demands that men counteract the “injustice” of nature by instituting the most obscenely unthinkable injustice among men: deprive “those favored by nature” (i.e., the talented, the intelligent, the creative) of the right to the rewards they produce (i.e., the right to life)—and grant to the incompetent, the stupid, the slothful a right to the effortless enjoyment of the rewards they could not produce, could not imagine, and would not know what to do with.
Observe that . . . the egalitarians’ view of man is literally the view of a children’s fairy tale—the notion that man, before birth, is some sort of indeterminate thing, an entity without identity, something like a shapeless chunk of human clay, and that fairy godmothers proceed to grant or deny him various attributes (“favors”): intelligence, talent, beauty, rich parents, etc. These attributes are handed out “arbitrarily” (this word is preposterously inapplicable to the processes of nature), it is a “lottery” among pre-embryonic non-entities, and—the supposedly adult mentalities conclude—since a winner could not possibly have “deserved” his “good fortune,” a man does not deserve or earn anything after birth, as a human being, because he acts by means of “undeserved,” “unmerited,” “unearned” attributes. Implication: to earn something means to choose and earn your personal attributes before you exist.
If there were such a thing as a passion for equality (not equality de jure, but de facto), it would be obvious to its exponents that there are only two ways to achieve it: either by raising all men to the mountaintop—or by razing the mountains. The first method is impossible because it is the faculty of volition that determines a man’s stature and actions; but the nearest approach to it was demonstrated by the United States and capitalism, which protected the freedom, the rewards and the incentives for every individual’s achievement, each to the extent of his ability and ambition, thus raising the intellectual, moral and economic state of the whole society. The second method is impossible because, if mankind were leveled down to the common denominator of its least competent members, it would not be able to survive (and its best would not choose to survive on such terms). Yet it is the second method that the altruist egalitarians are pursuing. The greater the evidence of their policy’s consequences, i.e., the greater the spread of misery, of injustice, of vicious inequality throughout the world, the more frantic their pursuit—which is one demonstration of the fact that there is no such thing as a benevolent passion for equality and that the claim to it is only a rationalization to cover a passionate hatred of the good for being the good.