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Justice

Fairness, what is owed, what we do when things are not as they should be.

“Describe a moment when something felt unfair — to you, or that you witnessed. What did you do, and what do you believe now about fairness?”

Read the chapter: The ledger and the eye →Reflect on justiceSpeak with the book

Facets

The angles justice keeps showing up at, across thousands of years.

What you sow, you shall reap

Every action carries consequences that return to the one who acts, whether in this life or beyond.

24 passages · 3 traditions

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Treat others as you would be treated

The foundation of justice is extending to others the same fairness and care you would want for yourself.

13 passages · 5 traditions

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  • A branch cut off from the continuity of that which was next unto it, must needs be cut off from the whole tree: so a man that is divided from another man, is divided from the whole society. A branch is cut off by another, but he that hates and is averse, cuts himself off from his neighbour, and knows not that at the same time he divides himself from the whole body, or corporation.

    — Stoicism · Meditations, 11.VII, tr. George Long, 1862 ↗

  • We are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?

    — Stoicism · Meditations, 1.XV, tr. George Long, 1862 ↗

  • Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

    — Hebrew & Christian Bible · Bible, Matthew.Matthew 7:12, tr. King James Version (1611/1769), 1611 ↗

  • A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.

    — Buddhism · Dhammapada, 19.v.270, tr. F. Max Müller, 1881 ↗

  • All men tremble at punishment, all men fear death; remember that you are like unto them, and do not kill, nor cause slaughter.

    — Buddhism · Dhammapada, 10.v.129, tr. F. Max Müller, 1881 ↗

  • He who, by causing pain to others, wishes to obtain pleasure for himself, he, entangled in the bonds of hatred, will never be free from hatred.

    — Buddhism · Dhammapada, 21.v.291, tr. F. Max Müller, 1881 ↗

  • He sees indeed who sees in all alike The living, lordly Soul; the Soul Supreme, Imperishable amid the Perishing: For, whoso thus beholds, in every place, In every form, the same, one, Living Life, Doth no more wrongfulness unto himself, But goes the highest road which brings to bliss.

    — Hinduism · Bhagavad Gita, 12.XIII, tr. Edwin Arnold, 1885 ↗

Honest weights, honest dealings

Justice demands precise fairness in exchange, speech, and obligation — no cheating, no false appearances.

15 passages · 6 traditions

  • Herein doth consist happiness of life, for a man to know thoroughly the true nature of everything; what is the matter, and what is the form of it: with all his heart and soul, ever to do that which is just, and to speak the truth. What then remaineth but to enjoy thy life in a course and coherence of good actions, one upon another immediately succeeding, and never interrupted, though for never so little a while?

    — Stoicism · Meditations, 12.XXII, tr. George Long, 1862 ↗

  • He who possesses virtue and intelligence, who is just, speaks the truth, and does what is his own business, him the world will hold dear.

    — Buddhism · Dhammapada, 16.v.217, tr. F. Max Müller, 1881 ↗

  • on three things does the world stand: On justice, on truth and on peace.

    — Rabbinic Judaism · Pirkei Avot, 1.1:18, tr. Sefaria (CC-BY), 2024 ↗

  • The wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.

    — Buddhism · Dhammapada, 19.v.268–269, tr. F. Max Müller, 1881 ↗

  • And the Heaven, He hath reared it on high, and hath appointed the balance; That in the balance ye should not transgress. Weigh therefore with fairness, and scant not the balance.

    — Qur’an · Qur'an, 55.55:7-9, tr. J. M. Rodwell, 1861 ↗

  • Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.

    — Confucianism · Analects, 12.7, tr. James Legge, 1893 ↗

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Seeing past rank to true worth

Status, birth, and wealth are false measures of a person; true dignity is earned by character and deed.

14 passages · 5 traditions

  • There are four types of character in human beings: One that says: "mine is mine, and yours is yours": this is a commonplace type; and some say this is a sodom-type of character. [One that says:] "mine is yours and yours is mine": is an unlearned person; [One that says:] "mine is yours and yours is yours" is a pious person. [One that says:] "mine is mine, and yours is mine" is a wicked person.

    — Rabbinic Judaism · Pirkei Avot, 5.5:10, tr. Sefaria (CC-BY), 2024 ↗

  • The Brahman with his scrolls and sanctities, The cow, the elephant, the unclean dog, The Outcast gorging dog's meat, are all one.

    — Hinduism · Bhagavad Gita, 4.IV, late-middle section, tr. Edwin Arnold, 1885 ↗

  • A man does not become a Brahmana by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmana.

    — Buddhism · Dhammapada, 26.v.393, tr. F. Max Müller, 1881 ↗

  • When a country is well-governed, poverty and a mean condition are things to be ashamed of. When a country is ill-governed, riches and honour are things to be ashamed of.

    — Confucianism · Analects, 8.13, tr. James Legge, 1893 ↗

  • Do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.

    — Rabbinic Judaism · Pirkei Avot, 4.4:3, tr. Sefaria (CC-BY), 2024 ↗

  • Him I call indeed a Brahmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.

    — Buddhism · Dhammapada, 26.v.405, tr. F. Max Müller, 1881 ↗

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  • The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.

    — Confucianism · Analects, 4.11, tr. James Legge, 1893 ↗

  • I do not call a man a Brahmana because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments, him I call indeed a Brahmana.

    — Buddhism · Dhammapada, 26.v.396, tr. F. Max Müller, 1881 ↗

  • They comprehend not, the Unheavenly, / How Souls go forth from Me; nor how they come / Back unto Me: nor is there Truth in these, / Nor purity, nor rule of Life. "This world / Hath not a Law, nor Order, nor a Lord," / So say they... / And, this thing thinking, all those ruined ones-- / Of little wit, dark-minded--give themselves / To evil deeds, the curses of their kind.

    — Hinduism · Bhagavad Gita, 15.XVI, middle, tr. Edwin Arnold, 1885 ↗

  • Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided.

    — Confucianism · Analects, 4.5, tr. James Legge, 1893 ↗

  • The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.

    — Confucianism · Analects, 17.23, tr. James Legge, 1893 ↗

  • Be certain none can perish, trusting Me! / O Pritha's Son! whoso will turn to Me, / Though they be born from the very womb of Sin, / Woman or man; sprung of the Vaisya caste / Or lowly disregarded Sudra,--all / Plant foot upon the highest path;

    — Hinduism · Bhagavad Gita, 8.near end, tr. Edwin Arnold, 1885 ↗

  • They shall wear elegant and ornamented robes, carry a sharp sword at their girdle, pamper themselves in eating and drinking, and have a superabundance of property and wealth;--such (princes) may be called robbers and boasters. This is contrary to the Tao surely!

    — Taoism · Tao Te Ching, 49-56.53, tr. James Legge, 1891 ↗

  • If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous.

    — Buddhism · Dhammapada, 6.v.84, tr. F. Max Müller, 1881 ↗

Obligation to the vulnerable

Justice is proven by how those with power treat the orphan, the poor, and the forgotten.

16 passages · 5 traditions

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  • Woe to those who pray, But in their prayer are careless; Who make a shew of devotion, But refuse help to the needy.

    — Qur’an · Qur'an, 107-92.107:4-7, tr. J. M. Rodwell, 1861 ↗

  • Let thy house be wide open, and let the poor be members of thy household.

    — Rabbinic Judaism · Pirkei Avot, 1.1:5, tr. Sefaria (CC-BY), 2024 ↗

  • He FROWNED, and he turned his back, Because the blind man came to him! But what assured thee that he would not be cleansed by the Faith, Or be warned, and the warning profit him? As to him who is wealthy — To him thou wast all attention: Yet is it not thy concern if he be not cleansed: But as to him who cometh to thee in earnest, And full of fears — Him dost thou neglect.

    — Qur’an · Qur'an, 90-80.80:1-10, tr. J. M. Rodwell, 1861 ↗

  • A superior man helps the distressed, but does not add to the wealth of the rich.

    — Confucianism · Analects, 6.3, tr. James Legge, 1893 ↗

  • Who though longing for it themselves, bestowed their food on the poor and the orphan and the captive: 'We feed you for the sake of God: we seek from you neither recompense nor thanks.'

    — Qur’an · Qur'an, 71-76.76:8-9, tr. J. M. Rodwell, 1861 ↗

  • Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

    — Hebrew & Christian Bible · Bible, Luke.Luke 10:36-37, tr. King James Version (1611/1769), 1611 ↗

  • To put the people to death without having instructed them;-- this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;-- this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;-- this is called injury.

    — Confucianism · Analects, 20.2.3, tr. James Legge, 1893 ↗

  • Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

    — Hebrew & Christian Bible · Bible, James.James 1:27, tr. King James Version (1611/1769), 1611 ↗

  • It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance.

    — Taoism · Tao Te Ching, 73-80.77, tr. James Legge, 1891 ↗

  • There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.

    — Rabbinic Judaism · Pirkei Avot, 5.5:13, tr. Sefaria (CC-BY), 2024 ↗

Inner blindness and self-deception

Injustice often begins with failing to see one's own faults clearly before judging others.

14 passages · 4 traditions

  • And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

    — Hebrew & Christian Bible · Bible, Matthew.Matthew 7:3-5, tr. King James Version (1611/1769), 1611 ↗

  • Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

    — Hebrew & Christian Bible · Bible, James.James 4:17, tr. King James Version (1611/1769), 1611 ↗

  • He that sinneth, sinneth unto himself. He that is unjust, hurts himself, in that he makes himself worse than he was before. Not he only that committeth, but he also that omitteth something, is oftentimes unjust.

    — Stoicism · Meditations, 9.IV, tr. George Long, 1862 ↗

  • that it is a mad man's part, to look that there should be no wicked men in the world, because it is impossible. Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.

    — Stoicism · Meditations, 11.XVI, tr. George Long, 1862 ↗

  • appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.

    — Rabbinic Judaism · Pirkei Avot, 1.1:6, tr. Sefaria (CC-BY), 2024 ↗

  • Doth any man offend? It is against himself that he doth offend: why should it trouble thee? Hath anything happened unto thee? It is well, whatsoever it be, it is that which of all the common chances of the world from the very beginning in the series of all other things that have, or shall happen, was destinated and appointed unto thee. To comprehend all in a few words, our life is short; we must endeavour to gain the present time with best discretion and justice.

    — Stoicism · Meditations, 4.XXI, tr. George Long, 1862 ↗

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  • Let opinion be taken away, and no man will think himself wronged. If no man shall think himself wronged, then is there no more any such thing as wrong. That which makes not man himself the worse, cannot make his life the worse, neither can it hurt him either inwardly or outwardly.

    — Stoicism · Meditations, 4.VII, tr. George Long, 1862 ↗

  • Another doth trespass against me. Let him look to that. He is master of his own disposition, and of his own operation. I for my part am in the meantime in possession of as much, as the common nature would have me to possess: and that which mine own nature would have me do, I do.

    — Stoicism · Meditations, 5.XIX, tr. George Long, 1862 ↗

  • He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities.

    — Stoicism · Meditations, 9.I, tr. George Long, 1862 ↗

  • An evil eye, the evil inclination, and hatred for humankind put a person out of the world.

    — Rabbinic Judaism · Pirkei Avot, 2.2:11, tr. Sefaria (CC-BY), 2024 ↗

  • Wickedness in general doth not hurt the world. Particular wickedness doth not hurt any other: only unto him it is hurtful, whosoever he be that offends. For else another man's wickedness might be my evil which God would not have, that it might not be in another man's power to make me unhappy: which nothing now can do but mine own wickedness.

    — Stoicism · Meditations, 8.LIII, tr. George Long, 1862 ↗

  • They who are ashamed of what they ought not to be ashamed of, and are not ashamed of what they ought to be ashamed of, such men, embracing false doctrines enter the evil path.

    — Buddhism · Dhammapada, 22.v.316, tr. F. Max Müller, 1881 ↗

  • be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.

    — Rabbinic Judaism · Pirkei Avot, 1.1:12, tr. Sefaria (CC-BY), 2024 ↗

  • Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

    — Hebrew & Christian Bible · Bible, Matthew.Matthew 7:1-2, tr. King James Version (1611/1769), 1611 ↗

Law, virtue, and the just order

Justice requires more than rules — it calls for cultivated character, courageous action, and moral governance.

24 passages · 6 traditions

  • If I associate not with these people,-- with mankind,-- with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state.

    — Confucianism · Analects, 18.6, tr. James Legge, 1893 ↗

  • If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.

    — Confucianism · Analects, 20.1.3, tr. James Legge, 1893 ↗

  • The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-- such a man may be reckoned a COMPLETE man.

    — Confucianism · Analects, 14.13, tr. James Legge, 1893 ↗

  • What is it then that shall always be remembered? all is vanity. What is it that we must bestow our care and diligence upon? even upon this only: that our minds and wills be just; that our actions be charitable; that our speech be never deceitful, or that our understanding be not subject to error; that our inclination be always set to embrace whatsoever shall happen unto us, as necessary, as usual, as ordinary.

    — Stoicism · Meditations, 4.XXVIII, tr. George Long, 1862 ↗

  • They who know what is forbidden as forbidden, and what is not forbidden as not forbidden, such men, embracing the true doctrine, enter the good path.

    — Buddhism · Dhammapada, 22.v.319, tr. F. Max Müller, 1881 ↗

  • What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires.

    — Confucianism · Analects, 11.23, tr. James Legge, 1893 ↗

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  • In his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.

    — Confucianism · Analects, 5.15, tr. James Legge, 1893 ↗

  • He wholly applied himself, as to righteousness in all his actions, so to the common nature in all things that should happen unto him. And contenting himself with these two things, to do all things justly, and whatsoever God doth send to like well of it: what others shall either say or think of him, or shall do against him, he doth not so much as trouble his thoughts with it.

    — Stoicism · Meditations, 10.XII, tr. George Long, 1862 ↗

  • When Righteousness Declines, O Bharata! when Wickedness Is strong, I rise, from age to age, and take Visible shape, and move a man with men, Succouring the good, thrusting the evil back, And setting Virtue on her seat again.

    — Hinduism · Bhagavad Gita, 3.Chapter IV, early section, tr. Edwin Arnold, 1885 ↗

  • To see what is right and not to do it is want of courage.

    — Confucianism · Analects, 2.24, tr. James Legge, 1893 ↗

  • In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

    — Taoism · Tao Te Ching, 73-80.79, tr. James Legge, 1891 ↗

  • Do not impose on him, and, moreover, withstand him to his face.

    — Confucianism · Analects, 14.23, tr. James Legge, 1893 ↗

  • Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it.

    — Confucianism · Analects, 12.19, tr. James Legge, 1893 ↗

  • If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.

    — Confucianism · Analects, 2.3, tr. James Legge, 1893 ↗

  • The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment.

    — Confucianism · Analects, 18.10, tr. James Legge, 1893 ↗

  • pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive.

    — Rabbinic Judaism · Pirkei Avot, 3.3:2, tr. Sefaria (CC-BY), 2024 ↗

  • The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him.

    — Confucianism · Analects, 19.10, tr. James Legge, 1893 ↗

  • To lead an uninstructed people to war, is to throw them away.

    — Confucianism · Analects, 13.30, tr. James Legge, 1893 ↗

  • When harmony no longer prevailed throughout the six kinships, filial sons found their manifestation; when the states and clans fell into disorder, loyal ministers appeared.

    — Taoism · Tao Te Ching, 17-24.18, tr. James Legge, 1891 ↗

  • Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?

    — Confucianism · Analects, 18.2, tr. James Legge, 1893 ↗

  • Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it. But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another, from justice to contented equanimity, and cheerful patience: so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue.

    — Stoicism · Meditations, 6.XLV, tr. George Long, 1862 ↗

  • The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.

    — Confucianism · Analects, 15.8, tr. James Legge, 1893 ↗

  • Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent.

    — Rabbinic Judaism · Pirkei Avot, 5.5:18, tr. Sefaria (CC-BY), 2024 ↗

  • If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.

    — Confucianism · Analects, 12.9, tr. James Legge, 1893 ↗