Second Call: Diversity, Equity and Inclusion / Vol. 7, No. 2

Diversity, equality and inclusion

There are ideas that are central to the philosophy of liberty and to the Christian heritage of Western civilization. One is the diversity that characterizes the human condition. God did not create a series of interchangeable objects that can be replaced by identical ones, but unique and irreplaceable persons. Another idea is that of ontological equality, that is, that of all human beings before the Eyes of the One who created us, each one singular but equally valuable and loved by the One who, in addition to being our Maker, also wanted to be our Father, thus uniting us all. 

A third key idea is that of legal equality, the only one possible in corporate life: equality before the law, the summit of inclusion, since it implies that the rules known to all are also enforceable and applicable to all. Thus, diversity, equality and inclusion are not contemporary ideas, but logical and historical derivations of a bimillenary tradition.

Today, in many countries, legislation requires public and private entities to hire personnel based on the so-called DEI criteria: diversity, equity and inclusion. However, these terms no longer have the bimillennial meaning alluded to above, but rather designate membership of certain minority groups. The promoters of the DEI framework claim that it is intended to redress historical injustices committed against women, specific ethnic groups and sexual minorities. Such a DEI framework has evolved into a postmodernist ideology whose origins can be traced not only, but mainly, to the critical theory of the Frankfurt School, multiculturalist ideology and affirmative action. 

The former proposes the analysis of social phenomena on the basis of their critique and deconstruction, based on the works of Karl Marx, Sigmund Freud and Max Weber, among others. The second affirms the peaceful coexistence of different cultures and maintains the equality of all cultures in terms of moral value, with the exception of Western culture, against which it manifests from veiled disdain to open hostility. The third devised a quota system for the admission of African-American and indigenous students to U.S. schools and universities following the end of segregation in that country. Both Frankfurt's critical theory and multiculturalism and affirmative action policies are collectivist conceptions: the worth of individuals does not lie in their immeasurable dignity as unique persons and in the recognition of their capacities, but in their mere ascription to a given collective.

The DEI ideology goes hand in hand with three other acronyms: ESG, which in English refers to public policies guided by environmental, social and governance criteria (Environmental, Social and Governance). In fact, ESG regulations are the agenda of the DEI ideology. These new conceptions of diversity, equality (now called equity) and inclusion emphasize egalitarianism, i.e., equality of outcomes. In turn, egalitarianism implies increasing the coercive power of governments and supranational bodies to decide who is or has been victimized by whom, and how some should be compensated and others punished. 

IIn the DEI and ESG lexicon:

Diversity refers to disparities in racial, ethnic, sexual orientation and identity, age, socioeconomic status, physical disability and marital status. Equity refers to egalitarianism, i.e., equality of outcome, not ontological or legal equality. The word inclusion refers to the realms of self-perception and feeling. It is argued that when “diverse” people perceive themselves as non-judgmental and therefore welcome in society, they gain a sense of belonging. In short, the DEI ideology and its ESG agenda go beyond merely changing the racial, ethnic and sexual profile of workforces, armed forces, faculties, student bodies and government agencies. It seeks to create a new culture. One that is consistent with its ideological arc, which is not limited only to the left of the political spectrum as one might think. Hence, in order to enforce their ideology and agenda, a myriad of “re-education” and “sensitization” programs, rules and regulations have been implemented in recent years, both in the state and private spheres.

In this issue of Faith and Freedom magazine, we propose to explore further some questions related to the DEI ideology and its ESG agenda: What is the source of people's dignity and identity? What are the sociological and moral problems posed by the methodological collectivism of analysis of social phenomena? What should be the approach of people of faith to racial, sexual and religious discrimination? What are the effects of the imposition of the ESG agenda on private companies and educational institutions? What are the effects of the imposition of the DEI ideology in the sports, entertainment and cultural fields? What are the psychological and societal effects of considering and treating other people, or ourselves, as victims? Is equal opportunity synonymous with equal treatment? Is it possible to guarantee equal opportunity in a society? Do governments have a role to play in promoting or combating the DEI ideology and the ESG agenda?

 

  Karen Cancinos

         Guest Editor, Vol. 7, No. 2

 

Submission of articles and reviews: deadline for receipt June 30, 2025

Tentative publication date: July 2025

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