Censorship has never contributed to the cause of social justice; throughout history it has invariably been on the side of totalitarianism and repression.

This is important. It means that someone is mixing their public comments related to both their personal views and their work. Effectively, you could say that one is being used to bootstrap an audience for the other. This means that you can't separate these issues by the medium in which they are placed because people are actively mixing their personal and professional speech and benefiting from it in one context while avoiding accountability in the other context.

But these features also make it ripe for conflict between sex worker activists and anti-trafficking activists who oppose sex work. One of the most frequent attacks on Twitter is that these activists are pimps pretending to be sex workers. This argument defeminizes sex workers into the masculine identity of a pimp and paints them as co-conspirators in trafficking. It’s a form of gendered shaming against female-identified sex workers that pits them over and against victimized women and girls

First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season."

"There is no justice in following unjust laws. It's time to come into the light and, in the grand tradition of civil disobedience, declare our opposition to this private theft of public culture."

Its possible abuse is no argument against its proper use on the side of truth and justice.

What a man wants to be is better than what a man wants to seem, for in aiming at that he is aiming more at reality. Hence men say that justice is of small value, since it is more desirable to seem just than to be just, whereas with health it is not so. That is better than other things which is more useful than they are for a number of different purposes; for example, that which promotes life, good life, pleasure, and noble conduct. For this reason wealth and health are commonly thought to be of the highest value, as possessing all these advantages.

Justice is the virtue through which everybody enjoys his own possessions in accordance with the law; its opposite is injustice, through which men enjoy the possessions of others in defiance of the law.

Beware, then, lest it make you utterly ridiculous to pronounce a disparaging judgement upon the reputation which you have among the Hellenes even more than I have among you. Manifestly, by such an unjust verdict, you would be passing sentence upon yourselves. It would be as if the Lacedaemonians were to attempt to penalize men for training themselves in preparation for war, or as if the Thessalians154 saw fit to punish men for practicing the art of horsemanship. Take care, therefore, not to do yourselves this wrong and not to lend support to the slanders of the enemies of Athens rather than to the eulogies of her friends.

It is, therefore, the duty of intelligent judges to destroy those who heap infamy upon the city and to reward those who are responsible in some degree for the tributes paid to her, more than you reward the athletes who are crowned in the great games, seeing that they win for the city a greater and more fitting glory than any athlete;157 for in contests of the body we have many rivals; but in the training of the mind everyone would concede that we stand first. And men with even a slight ability to reason ought to show the world that they reward those who excel in those activities for which the city is renowned, and they ought not to envy them nor hold an opinion of them which is the opposite of the esteem in which they are held by the rest of the Hellenes.

When I would speak to him in this wise, he would admit that I was right, but he could not change his nature. He was a good man and true, a credit to Athens and to Hellas, but he could not lower himself to the level of people who are intolerant of their natural superiors. So it was that the orators occupied themselves with inventing many false charges against him, and the multitude with drinking them in. I should be glad to refute these slanders, if the occasion permitted me to do so; for I believe that if you could hear me, you would come to loathe the men who have stirred the city to anger against Timotheus and the men who dare to speak evil of him. Now, however, I shall leave this subject and take up again my own defense and the case before us.

I, however, believe that even the most simple-minded of people recognize that an accusation, to be convincing and to carry great weight, must not be one which may be employed equally well against the innocent, but one which can be applied only to the guilty.

I, you will find, have never invited any person to follow me, but endeavor to persuade the whole state to pursue a policy from which the Athenians will become prosperous themselves, and at the same time deliver the rest of the Hellenes from their present ills.

in order that it may become even more evident to you that all my writings tend toward virtue and justice.

show to them and to posterity the truth about my character, my life, and the education to which I am devoted, and not suffer myself to be condemned on these issues without a trial nor to remain, as I had just been, at the mercy of my habitual calumniators.

o judge me to be the kind of man which the accusation and the defense in this trial will show me to be; for if you decide the case on this basis, you will have the credit of judging honorably and in accordance with the law, while I, for my part, shall obtain my complete deserts.

while we take our solemn oath at the beginning of each year that we will hear impartially both accusers and accused, we depart so far from this in practice, that when the accuser makes his charges we give ear to whatever he may say; but when the accused endeavors to refute them, we sometimes do not endure even to hear his voice.2

I beg you, then, neither to credit nor to discredit what has been said to you until you have heard to the end what I also have to say

CALLICLES: Yes; that is what I mean, and that is what I conceive to be natural justice—that the better and wiser should rule and have more than the inferior.

Nay, but these are the men who act according to nature; yes, by Heaven, and according to the law of nature: not, perhaps, according to that artificial law, which we invent and impose upon our fellows, of whom we take the best and strongest from their youth upwards, and tame them like young lions,—charming them with the sound of the voice, and saying to them, that with equality they must be content, and that the equal is the honourable and the just. But if there were a man who had sufficient force, he would shake off and break through, and escape from all this; he would trample under foot all our formulas and spells and charms, and all our laws which are against nature: the slave would rise in rebellion and be lord over us, and the light of natural justice would shine forth

But in my opinion, Polus, the unjust or doer of unjust actions is miserable in any case,—more miserable, however, if he be not punished and does not meet with retribution, and less miserable if he be punished and meets with retribution at the hands of gods and men.

For will any one ever acknowledge that he does not know, or cannot teach, the nature of justice? The truth is, that there is great want of manners in bringing the argument to such a pass.

whereas nature herself intimates that it is just for the better to have more than the worse, the more powerful than the weaker; and in many ways she shows, among men as well as among animals, and indeed among whole cities and races, that justice consists in the superior ruling over and having more than the inferior.