This work is focused on researching the concepts of justice and equality, their theoretical background and practical application. Through the analysis of the discursive construction of key concepts such as knowledge, power, freedom and politics, the theories of the following authors are connected: Ernesto Laclau and Chantal Mouffe and their conception of articulation as a radical democratic tool for taking control over hegemonic relations, Jacques Rancière and his theory of disagreement as a basis for real democracy and Elizabeth Anderson and her works on epistemic and distributive justice and the analysis of types of egalitarianism. By combining all these approaches, a space is opened for setting up articulation to raise awareness of the impossibility of universality - and for an application of a pluralistic vision of knowledge production and locally situated discourses. In doing so, one must go to the very core of the creation of knowledge, that is, to the socially intelligible and unintelligible, and to the contingent nature of the concepts around which social structures are built. Examples from practice appear even in old American communities that lived in various forms of social organization and available imaginaries, as pointed out by David Wengrow and David Graeber. It follows that by challenging entrenched narratives and questioning the stability of the imaginary, it is possible to free the way to the thinking of the new sociality. Although Branko Milanovic will show that it is almost impossible to move away from the capitalist mode of production, which is certainly responsible for enormous problems in the distribution of resources and the political conception of justice, its mechanisms can be used for the purpose of establishing more efficient micro-social practices that are equal and just. Thus, in the examples of reciprocal work, mutualistic communities and self-organization, the power that social and political subjects possess and continuously use to reduce socially produced inequalities and establish dignified lives is manifested. Even so, the market mechanism of capitalism is still at work, but the struggles and alternative practices show that equality always appears in some way, starting from the members of society themselves who show what is equal and just for them at that moment and in concrete circumstances. That is why the post-structuralist idea of respecting the plurality of identities, struggles and social realities is very useful in illustrating the advantages of realizing particular demands over universal ones.