2:34:34 
2023-08-23 
670
suppose that the owner of a factory employs both skilled and unskilled workers to operate and administer his factory. When it is time to pay their wages, he pays the skilled and qualified workers, whose job is at a higher level, more than the unskilled workers. Now, is this difference in wages just or unjust? Is the factory owner acting equitably or inequitably?
Doubtless there is a difference involved here, but we cannot call it discrimination. Justice does not require the factory owner to pay unskilled workers the same as skilled workers. It means rather that he should give to each category what it deserves. Such a rule will clearly delineate the comparative value of each job and contribute to the welfare of the workplace. To make distinctions in such cases is an eloquent and practical form of justice; not to do so would be equivalent to oppression, discrimination and injustice; it would be the result of an inadequate appreciation of the relative value of things in their differentiation.
When we look at the world as a whole and analyze its various parts, we see that each part has its own special position and function and is clothed in the qualities that are suitable to it. In the light of this realization, we can understand the necessity of vicissitudes in human life, of light and darkness, of success and failure, for maintaining the general equilibrium of the world. If the world were to be uniform, without variation or difference, the varied and multiple species of being would not exist. It is precisely in this abundant variety and multiplicity that do exist that we see the splendor and magnificence of the world. Our judgment of things will be logical, correct, and acceptable when we take into consideration the equilibrium prevailing in the universe and the interrelations that beneficially bind its various parts to each other, not when we examine the part in isolation form the whole.
The order of creation is based on equilibrium, on receptivities and capacities; what is firmly established in creation is differentiation, not discrimination. This observation makes it possible for us to examine the matter more objectively and specifically. Discrimination means making a difference among objects possessing the same receptivities and existing under the same circumstances.
Differentiation means making a difference among capacities that are unequal and not subject to the same circumstances. It will be erroneous if we say that it would be better for everything in the world to be uniform and undifferentiated, for all the motion, activity and lively interchange we see in the world is made possible by differentiation. Man has various ways of perceiving and experiencing beauty, once there is a contrast between ugliness and beauty. The attraction exerted by beauty is, in a sense, the reflection of ugliness and its power to repel. In the same way, if man were not tested and tried in life, piety and virtue would have no value, and there would be no reason to refine one's soul and nothing from which to restrain one's desires. If a whole canvas is covered in a uniform way, we cannot speak of it being a picture; it is the variation of color and detail that displays the skill of the artist. In order for the identity of a thing to be known, it is essential that it be differentiated from other things, for the measure by which things or persons are recognized is the outer or inner differences they have with each other.
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