Equity and parity

RESPONDENT: You say ‘equity and parity is the key to success’.

RICHARD: Yes, the ‘theory of mind’ signifies both equity and parity to be involuntarily automatic in any social situation. [Dictionary Definition]: equity: even-handed dealing; fairness, impartiality; unbiased. [Dictionary Definition]: parity: on a par; equivalence; similarity; correspondence. The question is: what is preventing this spontaneous recognition of being fellow human beings from flowing-on into all areas in common?


RESPONDENT: I don’t know why you say that equity and parity are involuntarily automatic in any social situation.

RICHARD: Concurrent with the recognition of the other creature being a fellow human being comes a tacit ‘of course’ that one treats the other with the same consideration as one treats oneself … it is the implicit acknowledgment of ‘similarity’ (like knows like). However, this involuntarily automatic attribution of equity and parity (which is consideration for the needs of both oneself and the other simultaneously) is, as I go on to say further below, hijacked, subverted, sabotaged.


RESPONDENT: Naturally, there is a dark side of democratic institutions that is well known: the history of oppression and slavery, actual slavery, political and economic slavery, that democratic ideals, cleverly managed, conceal. And there is the actuality that we are quick to the trigger, to pick up a machine gun or a grenade launcher when the music stops and infringe on the ‘rights’ of others in territorial conquests or economic competition.

RICHARD: And here you have put your finger on the nub of the issue: the spontaneity of equity and parity that comes with the recognition of being fellow human beings is hijacked, subverted, sabotaged. And by what?


RESPONDENT: So, where do equity and parity come into the picture?

RICHARD: Only unilateral action will do the trick.

RESPONDENT: Action as in not of thought? Care to expound?

RICHARD: By ‘unilateral’ I mean that living with equity and parity is something one does entirely on one’s own … it does not depend upon the cooperation of others. What they do is their business (as long as they comply with the legal laws and observe the social protocol, they are left alone to live their lives as wisely or as foolishly as they choose). One does not have to concern oneself about any other person’s modus operandi at all … they can carry on being grotty if that is what turns them on. Therefore, one’s basic starting point is this: how can one live with equity and parity in the world as-it-is with people as-they-are?

The integrity of intent born out of the intensity of this once-in-a-lifetime ‘starting-point’ question precipitates unilateral action which is not of ‘my’ doing once set in motion … because, at root, it is ‘me’ who is the problem. Thus thought may or may not play a part in it depending upon the circumstances, each moment again, in one’s daily life. This ‘action’ is a neurological process occurring in the skull (specifically at the top of the brain-stem) that gathers a momentum of its own accord … ‘me’ thinking and feeling may aid or hinder this process from time-to-time but essentially, once one sets the action in motion, the neurological process does the trick itself.

It is the pure intent to live in peace and harmony (equity and parity) irregardless of other’s intentions that fuels the process.


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  • Spontaneity

    RICHARD: And here you have put your finger on the nub of the issue: the spontaneity of equity and parity that comes with the recognition of being fellow human beings is hijacked, subverted, sabotaged. And by what?

  • Harmlessness Code of Conduct

    Politics not directly relevant to the project or community should not be discussed or mentioned in project spaces. We are here to enjoy working together on creating software (with equity and parity, regardless of our background or identity) not to push personal politics onto others.*

  • Harmlessness

    It was about a year into my process of actualism when I became aware of how much my outlook on the world and on people had changed in that my cloak of myopic ‘self’-centredness began to lift and I no longer saw the world only ‘my’ way and my judgments and actions no longer revolved around ‘my’ interests, ‘my’ beliefs, ‘my’ ideas, ‘my’ ideals, ‘my’ fears, ‘my’ desires and ‘my’ aversions. Consequently I have learnt to judge harmlessness by the amount of parity and consideration I apply to others whom I come in contact with, both at work and at play, and not by merely feeling myself to be harmless.

    RESPONDENT: Can you say more about this? I usually feel harmless but have been thinking lately that I somehow still do harm simply by not paying attention and applying parity and consideration to others with whom I come into contact. How did you do this more and more? And how did you notice that you’re still harming someone even if you don’t have feelings of anger or aggression or the like? And how do you know it’s you harming them? Can you give a few examples? I’m finding it possible to consider this matter more now that I’m happier as its given me breathing room to be less self-centred, but it’s a pretty new subject to me. What keeps your mind on being considerate? Is it just a close scrutiny on the feelings and passions that arise? Are you more perceptive of others because the feelings and passions that are now arising are diminished so you’re naturally more attentive to other things as well, like what’s going on with other people?

  • Autonomy

    RICHARD: Unlike within the ancient ‘human’ purview on life, compromise, allegiance, authority, hierarchy, tolerance, acceptance and other methods of coping, play no part here. What does play a part here is consensus, independence, autonomy, equity, reciprocal understanding based on clear articulation and a general ease of living together in mutual peace and harmony