Dominance and Equality
The perfection of the individual in a perfected society or eventually in a perfected humanity – understanding perfection always in a relative and progressive sense – is the inevitable aim of Nature. But the progress of all the individuals in a society does not proceed pari passu, with an equal and equable march. Some advance, others remain stationary – absolutely or relatively, -- others fall back. Consequently the emergence of a dominant class is inevitable within the aggregate itself, just as in the constant clash between the aggregates the emergence of dominant nations is inevitable. That class will predominate which develops most perfectly the type Nature needs at the time for her progress or, it may be, for her retrogression. If she demands power and strength of character, a dominant aristocracy emerges; if knowledge and science, a dominant literary or savant class; if practical ability, ingenuity, economy and efficient organization, a dominant bourgeoisie or Vaishya class, usually with the lawyer at the head; if diffusion rather than concentration of general well-being and a close organization of toil, then even the domination of an artisan class is not impossible.
But this phenomenon, whether of dominant classes or dominant nations, can never be more than a temporary necessity; for the final aim of Nature in human life cannot be the exploitation of the many by the few or even of the few by the many, can never be the perfection of some at the cost of the abject submergence and ignorant subjection of the bulk of humanity; these can only be transient devices. Therefore we see that such dominations bear always in them the seed of their own destruction. They must pass either by the ejection or destruction of the exploiting element or else by a fusion and equalization. We see in Europe and America that the dominant Brahmin and the dominant Kshatriya have been either abolished or are on the point of subsidence into equality with the general mass. Two rigidly separate classes alone remain, the dominant propertied class and the labourer, and all the most significant movements of the day have for their purpose the abolition of this last superiority. In this persistent tendency, Europe has obeyed one great law of Nature’s progressive march, her trend towards a final equality. Absolute equality is surely nether intended nor possible, just as absolute uniformity is both impossible and utterly undesirable; but a fundamental equality which will render the play of true superiority and difference inoffensive, is essential to any conceivable perfectibility of the human race.
(Sri Aurobindo, The Ideal of Human Unity, pg 287-288; Written in 1915)
Date of Update: 25-July-14