Understanding Capitalism

than 30 years ago), but only equal availability of drinking-water, medicine, educational opportunities and certain elements of social justice.
But Beteille draws from Sen's discussion of "the pervasive diversities that affect the relations between the different spaces" the further conclusion that we cannot have equality in every space, and very little is to be gained by repeating such catch- phrases as 'all men are created equal'. Hidden in this politic and polite bow towards diversity there may well be a special pleading for the status quo. No one in his senses would advocate equality of status for parents and children, doctors and patients, teachers and students. But it is also a fact that in recent decades there has been a great erosion of patriarchal mores in these relations and dialogue is more and more replacing command in those spheres of human interaction. The folly of equating diversity with inequality is revealed when gender-difference is used to support unequal status. Equality after all is a juridical concept, while diversity is factual. The great mistake lies in twisting the factual to yield a juridical statement. Equality in India at this moment prescribes equality of opportunity and treatment, status and right, regardless of diversity in gender, caste, religion and race. Further, individual diversities are irrelevant in this discourse of equality which does not threaten such diversities.