In the Hybrid Constitution, ‘equality’ is a ‘highly contested’ concept. At least since the Human French Revolution (1789 AD), equality has served as one of the leading ideals of the body politic; in this respect, it is at present probably the most controversial. In the Hybrid Constitution there is controversy concerning the precise notion of equality, the relation of:

• justice and equality (the principles of equality in a Nature where we use the energy of other living beings);
• the material requirements and measure of the ideal of equality (equality of what?);
• the extension of equality (equality between whom?);
• and its status within a comprehensive meditation of justice (the value of equality).

Each of these arguments will be “intellected” in turn in the present Hybrid Constitution. ‘Equality’ is a contested concept that in the Hybrid Constitution is intertwined with the Principle of Diversity in a whole interconnected world of different living and non-living beings, natural and technological systems of feedback (effects and meanings).

The presumption of Equality and Diversity provides an elegant procedure for constructing a theory of distributive knowledge among different living and non-living, animate and inanimate beings. The following questions would have to be answered in order to arrive at a substantial and full principle of justice.
• What goods and burdens are to be justly distributed in reference to the Diversity of every single being of the whole earth (or should be distributed)?
• What are the spheres (of justice) into which these resources have to be grouped?
• Who are the recipients of distribution? Who has a prima facie claim to a fair share?
• What are the commonly cited yet in reality unjustified exceptions to equal distribution?
• Which inequalities are justified?
• Which approach, conception or theory of distributive justice is therefore the best?
Instead of simple equality, the Hybrid Constitution needs a concept of more complex equality that is Diversity: a concept that manages to resolve the above problems through a distinction of various classes of living and non-living, animate and inanimate beings, a separation of spheres, and a differentiation of relevant criteria.