Genuine self-scrutiny is a personal virtue that is much easier preached than practiced. Usually the furthest most of us are willing to go is a relativistic acknowledgment that differing opinions exist to our own and that, all things considering, we would be willing to change our minds if these alternative viewpoints were to persuade us sufficiently. But, in my opinion, this sort of tacit relativism isn’t much in the way of self-scrutiny. To self-scrutinize is to actively challenge the values and ideals we hold dear to our person–to dare to shake the foundation holding up our most cherished beliefs, so to speak, and test if the structure on which we house our beliefs is sturdy enough to withstand a direct attack. In contrast, the aforementioned acknowledgment that differing (and potentially equally valid) views exist to our own is a very passive stance, as it strictly relies on an external source to come along and challenge our own position(s), with no actual self-scrutiny being involved in the process.
Up to this point, this very post can be rightfully characterized amongst the passive variant; i.e. it’s me (an external source) attempting to challenge you to question the manner by which you view the world around you. Although there are occasionally posts on this blog in which I sincerely try to adopt opposing stances to my own, the truth is that I do this primarily to better strengthen my own position by being able to effectively understand what I’m arguing against. This, too, is not self-scrutiny. And it would be dishonest to pretend otherwise. To truly self-scrutinize I would have to pick a position–a value, an ideal–by which I orientate my worldview around, and mercilessly strip it to its bone. The frustrating part of such a mental exercise is the inevitability of having to rely on generalizations of my own opinions in order to be able to paraphrase them thoroughly enough, without getting trapped in a game over meaningless semantics. The important thing to remember is that the points I will be arguing over (largely with myself) in this post are admittedly stripped of their nuances regarding obvious exceptions and impracticalities, so as not to lose focus of the underlying principles that are being addressed. Consider this a disclaimer for the more pedantic-minded amongst my readers (you know who you are).
First, it would be helpful if I stated a value by which I orientate my worldview around, prior to trying to poke holes into it. Above most else, as long as I can remember I have always valued the egalitarian approach to most facets of human interaction. I truly do believe that the most effective and just and fair means for society to function is for its sociopolitical and judiciary elements to strive for as equitable an approach to administering its societal role as possible. In this view, I also recognized that this can more realistically be considered an ideal for society to endeavor towards than an all-encompassing absolute–nonetheless, I still see it as a valuable ideal for modern society to be striving towards. Additionally, I should clarify that I do not necessarily claim this personal value of mine to be derived from anything higher than my own personal preferences to how I think society ought to be. Yes, it is subjective, as it is subject to my desires and interests, however I would argue that this is true of just about any alternative/opposing viewpoint that may be brought up. Furthermore, the merits and benefits I believe to be implicit in my personal preference of an egalitarian society (though admittedly subjective) are (in my opinion) independently verifiable outside of just my own internal desires. In short, I value egalitarianism on account that, because I have no just and tangible means by which to sift through who merits to occupy which position in the social hierarchy we all live in, I consider it important that (if nothing else, at least on the basic application of our political and judicial proceedings), we hold all members of society to an equal standard. Moreover, not that it matters to determining the validity of the egalitarian viewpoint, but I’m convinced that the majority of the people reading this will have little trouble agreeing with the benefits of such a worldview (though probably more in principle, while leaving room on disagreement on the most practical means by which to apply said principle in the social framework).
Now, the immediate issue I see arising with this stance of mine is the objection that genuine egalitarianism can easily lead to outright conformity–especially enforced conformity–as a society built on the model of complete equality might find it difficult to function unless it actively sets out to maintain the equality it’s seeking to establish. It is a harsh fact that large-scale human interaction is not naturally egalitarian; meaning that left to their own devices there is little in historical evidence to suggest that a complex society of people will not diversify themselves into a multi-layered hierarchy; thereby instinctively creating the social disparity that the egalitarian mindset it aiming to combat. The most obvious response would be to insist that egalitarianism simply means that the basic functions of society (i.e. the law) have to be applied equally, and that as long as measures are upheld in society, the system will self-correct to its default setting. Yet, this outlook is only convincing as long as one is inclined to have faith in the sincerity of the application of the law, in terms of holding all in society to an equal standard. This also brings us to the issue of who is to be the arbiter warranted with upholding the principles of an egalitarian system. The judiciary? The policymakers? And does this then bestow on these individuals a set of authority (i.e. power and privilege) that thereby creates a disparity which in itself violates the very premise of a truly egalitarian model?
“In a democratic society, the authority rests with the people in the society to ultimately decide on who is to be the arbiter(s) to ensure that equality is being upheld in said society on the people’s behalf.”
But to maintaining social equality by means of representative democracy brings us to the issue of having those in the minority opinion be subject the to whims of the majority. And is this not also in itself is a violation of what an egalitarian society ought to be striving for? When we play out the potential pitfalls of every one of these concerns what we end up with is the realization that, in practice, egalitarianism seems to only function when applied on a selective basis. Complete equality, across the board, on all matters, has the serious consequence of either ending up in a social gridlock (rendering all manners of progress on any issue impossible), or coercion (negating the benignity that is ideally associated with egalitarianism).
I’ve heard it said how in this sort of a discussion it is important to differentiate between equality of outcome and equality of opportunity; that the latter is the truly worthwhile goal an egalitarian ought to be striving for in order to ensure a just and fair society. I’m not sure this does much to address the primary issue at hand. If there exists no disparity in opportunity, but we reserve an inequity in outcome, than will it not be the case that you will still end up with a select number of individuals occupying a higher role in the social hierarchy than others? And once the foundation is laid for such a development, is it not just as likely that those who end up occupying a higher role could put in place measures that will be of greater benefit to themselves, even at the expense of those who fell into lower social roles (i.e. meaning that even though in this model all opportunity was equally available at first, the caveat that different people can have different outcomes–fall into more or less favorable social conditions–leaves open the issue of what safeguard is there that those who manage to rise high enough will not manipulate matters to their advantage in society; including stifling the outcome and opportunity potentials of future generations; therefore, undermining the whole egalitarian ideal on which the system was meant to be founded on). If the rebuttal is that in a truly egalitarian society measures would be in place to prevent this, we fall back to the question of who exactly is to be the arbiter warranted with upholding the principles of an egalitarian system. Thus bringing us full-circle the line of inquiry mentioned in the preceding paragraphs.
These are objections that, even as someone who considers himself an egalitarian, I have a lot of sympathies with. Mainly because I don’t have any way to refute them without appealing to a personal intuition that these concerns are not endemic to an egalitarian model and that it’s ultimately feasible to avoid such potential pitfalls. However, I have to also admit that I’m not entirely sure of this myself. This problem brings me directly to the confrontation of what do I value more in society: the principle of equality, or the autonomous individual? The threat that removing all disparity that exists between all individuals might lead to a stifling of the distinct individuality of people is something I believe is worth worrying over. What good is a world where equality is triumphant but reigns on the basis of enforced sameness? Not to mention, what will happen to the human ingenuity all of us in modern life dependent on for our survival as a society? The prospect of attaining personal achievement is necessitated by one’s ability to standout above the fold, and create something unique and distinct from the common. The possibility that this drive will be held in suspect in a completely egalitarian world, in the name of preemptively combating all forms of perceived inequality, no matter how unpleasant it might be to my core values, is not something I can dismiss simply because it’s inconvenient to my worldview. Essentially, I believe that it would be unwise to simply brush off the point that a world safeguarded to the point where no one falls, is also potentially a world where no one rises.
When I started writing this post I had a standard set of points I knew I would raise to fulfill my interest of demonstrating a genuine attempt at unrestrained self-scrutiny. I know that some readers might wonder why I’m not doing more to combat the objections I’ve raised here against my own egalitarian perspective, and the simple truth is that it’s because I understand my desire for egalitarianism to be practical and feasible rests almost entirely on the fact that I want both of those things to be true, because it would validate my presupposed worldview. Nonetheless, I do understand that reality does not dependent on my personal whims and wishes. In all honesty, having actually reasoned out the premises here, I’m left wondering, if for the sake of practicality we will undoubtedly always be forced to be to some extend selective with our approach to egalitarianism, why do we (I) still even bother calling it egalitarianism at all? Perhaps there is a term out there that more honestly fits what most of us mean when we seek to uphold what we refer to as egalitarian principles. That, however, is a wholly separate discussion to my intentions here. My goal was to hold my own views and values to the fire and see where it ends up. In that goal, I think I’ve gone as far as this medium allows…what results from it will take a bit more thinking on my part to figure out.