inegalitarian


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in·e·gal·i·tar·i·an

 (ĭn′ĭ-găl′ĭ-târ′ē-ən)
adj.
Marked by or accepting of social, economic, or political inequality.

inegalitarian

(ˌɪnɪˌɡælɪˈtɛərɪən)
n
(Sociology) a person who holds that people are not equal
adj
1. (Sociology) opposed to equality
2. (Sociology) characterized by inequality

in•e•gal•i•tar•i•an

(ˌɪn ɪˌgæl ɪˈtɛər i ən)

adj.
not egalitarian; lacking in or disdaining equality.
[1935–40]
References in periodicals archive ?
about canon law, the strict separation between spiritual and temporal power, ideas of empire and of national sovereignty (Sara Menzinger), the daily social experience of justice, the podestAaAaAeA system, the multiplicati of tribunals (Giuliano Milani), the inegalitarian notion that "money, like politics, was best left in the hands of men" (Holly Hurlburt), the tension between ideals and reality in how the average person experienced the church (George Dameron), the sheer number and variety of heresies in Dante's age (David Burr), and the extraordinarily rich documentary culture from which we can glean much about daily life (Edward D.
Because ever-looser monetary policy alone is decreasingly effective beyond some point, it can be partly reversed with little danger to nominal demand; and slightly higher interest rates would temper, even if only mildly, the inegalitarian impact of the current policy mix.
He would never have envisaged the extent that inequality has become a modern evil and the way that the United Kingdom has become the seventh most inegalitarian country in the advanced world.
While the archaic village represented a type of egalitarian democratic organization with a homogeneous population composed exclusively of natives, based on a natural economy dominated by the use of primitive techniques of deforestation, the evolved type of village was organized on inegalitarian rights, where the rich started to dominate the poor (1998b, pp.
Highly egalitarian countries such as Denmark lose their highly skilled workers because, relative to less-skilled counterparts, their labor is rewarded less well, whereas the reverse is the case in highly inegalitarian countries such as Mexico.
The achievement of such a society in the context of our deeply inegalitarian past will not be easy but that that is the goal of the Constitution should not be forgotten or overlooked.
The mechanism of this decline recalls the description given in Keynes (1936), of the decline which happens when there is too much savings in an inegalitarian context.
It is not surprising that Nietsche himself adopted inegalitarian political beliefs.
The situation is reversed in an inegalitarian society, such as Mexico's, where skilled professionals can lead lives that are in many respects more comfortable than the lives they would lead in the US, whereas middle-income workers can greatly improve their circumstances when they move north of the border.
This country showcases a pattern whereby if women are disadvantaged at work and gender inegalitarian norms dominate, the outcome is low fertility and high rates of childlessness.
Workers also stop thinking of themselves as bringing the same value to the table, and that can make inegalitarian pay structures less damaging to morale and thus more attractive.
So could Labour turn the tide on the inegalitarian distribution of wealth and opportunity which has grown since the late 1970s?