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Rousseau (1755) declared social inequality to be a virtually primeval decline of the human race from natural equality in a harmonious state of nature: a decline catalyzed by the human urge for perfection, property and possessions (Dahrendorf 1962).
For Paine, politics consists of the application of rational principles based on natural equality.
Economic analysis is itself value-free, but in practice it encourages a cosmopolitan interest in natural equality.
Himmelfarb sees the laissez-faire economics of Adam Smith's The Wealth of Nations as compatible with Shaftesbury's social affection, emphasising Smith's concern for the poor and belief in natural equality.
Those defenses of elite rule are the more notable because, in some cases, their authors ostensibly rejected the ancient assumption of unequally distributed capacities in favour of some notion of natural equality.
"Bentham is repelled by gay sex, yet on principles of natural equality he's compelled to argue at tremendous length and detail that 'sodomites,' as he called them, have an absolute right to do as they please with their bodies," Mr. Dabhoiwala said.
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The next year, Paine wrote "Rights of Man, Part the Second," his most important statement of political principles, in which he explained and insisted on natural rights, equality, and popular sovereignty.
However, since there is lacking any human authority over all to judge of disputes and enforce the law, it is a condition marred by "inconveniencies", in which possession of natural freedom, equality and possessions is insecure.
With respect to Lockean liberalism, though his assertion of the moral and political claims (natural freedom, equality, et cetera) continues to have considerable force for us, the grounding of these claims in a religious cosmology does not.
Moreover, enlightened claims about natural human equality were tempered by entrenched assumptions about complementary male and female sex-specific attributes, which provided ammunition for the delayed expansion of women' civil and political rights in modern times.
Jefferson (and Huddleston) believed that the agrarian model -- being free both politically (civil rights) and economically (self-sufficiency) -- led to natural virtue and equality.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com