This chapter will look first at the question of why the concept of equality has held a pivotal place in British democratic socialist thought. Attention will then turn to the democratic socialist case for equality in the current era before sketching out the framework of a prospective egalitarian economic and social policy agenda for Labour.

Revisiting democratic socialism and equality

While opinion remains divided as to whether Jeremy Corbyn will be capable of steering Labour to victory in the next General Election, his unexpected success in Labour’s leadership contest in the autumn of 2015 has provided the Party with a much needed opportunity to re-consider the case for democratic socialism in the twenty-first century, particularly in relation to the notion of equality – the theme of this chapter.

One of the major criticisms levelled against New Labour during its period in office from 1997 to 2010 was its unwillingness to construct an inspiring egalitarian vision, giving rise to the charge that there was no longer any significant ideological divide between the Party and its main political opponents. Although there is merit in this claim, it has to be remembered that New Labour’s commitment to Revisionism was far from unique. In the 1950s and 1960s, for example, Revisionists embraced the notion of equality as a way of demonstrating to the electorate that Labour was committed to creating a fairer society under the ‘new’ economic and social conditions of the time, rather than being fixated on a doctrinal commitment to public ownership. Although this was always a false dichotomy, the intense debate between Revisionists and so-called fundamentalists during this period highlighted the contested way in which equality was discussed within Labour circles.

The ethical case for equality has always formed a central part of Labour’s ideology since the Party was formed in 1900. Party supporters believed that the operation of an exploitative economic system which allowed wealthy, property owning elites to amass vast personal fortunes, while working people were forced to endure arduous and exploitative working conditions as well as the perennial threats of poverty, unemployment, ill health and homelessness was morally unjust. An alternative economic and social doctrine was developed emphasising the need to transform social relations, replace unjust economic and social institutions and redistribute income and wealth.