Right view of the external modern world Did Gautama Buddha make any statements about the justices or injustices of the world? 
I would like to elucidate the right view to a person who has undergone a certain injustice. The person in question has not got a particular position she rightfully deserved due to a conspiracy of people blocking said person from achieving it. I would also like a parallel to the contemporary world so that it is more practical when reaching this society's person.
The first thing that the story (i.e. &quot;not got a particular position she rightfully deserved due to a conspiracy&quot;) reminded me of was verse 3 of the Dhammapada (i.e. &quot;he robbed me&quot; etc.).


&quot;He abused me, he struck me, he overpowered me, he robbed me.&quot; Those who harbor such thoughts do not still their hatred.

&quot;He abused me, he struck me, he overpowered me, he robbed me.&quot; Those who do not harbor such thoughts still their hatred.

Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased. This is a law eternal.



The associated story is here.
I hesitate to tell this story because it seems like blaming the victim, not sympathetic.
I don't want to say, &quot;you were robbed ... and I expect you to like that!&quot;
But if the friend to whom the injustice was done now continues to hate their situation (or, it's called, aversion), if you're continuing to hold hate, then that's continuing to 'suffer', prolonging the suffering ... and that's maybe part of the types of suffering (see here and see also &quot;not getting what is wanted is stressful&quot;) that the Buddha certainly made statements about: not injustice so much as our reaction to it.
Of course he also made statements about justice; for example,

Sila (virtue, moral conduct) is the cornerstone upon which the entire Noble Eightfold Path is built.

There's also,

The Vinaya Pitaka, the first division of the Tipitaka, is the textual framework upon which the monastic community (Sangha) is built. It includes not only the rules governing the life of every Theravada bhikkhu (monk) and bhikkhuni (nun), but also a host of procedures and conventions of etiquette that support harmonious relations, both among the monastics themselves, and between the monastics and their lay supporters, upon whom they depend for all their material needs.

And actually the Dhammapada does say more on the subject of justice. The story behind Verse 331,

Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.

... starts with people being &quot;ill-treated by some wicked kings&quot;.