Much of my thinking about sensual experience and rational experience places some role on 'coercion': that aspect of us which has to deal with the operational, has to direct, has to make the distinctions they everyone else sticks to. We feel this individually in the moments when we realise "now I must stop dreaming and do something", or "Stop worrying about the details.. this is how it looks and this is what you must now prioritise". The point about these moments is that they can be emancipatory: it is the moment of decision, leadership and coordination.
However, when we feel coerced it is, I think, a different matter. For to feel coerced is to feel imprisoned. It is to feel placed in a position where we have 'no alternative' to conform to the environment we find ourselves in, whilst at the same time feeling that our identity would be fundamentally sacrificed if we did conform. In cybernetic VSM terms, this is probably in the region of the '3-4 homeostat': where dreaming and doing are in conflict.
But what of my reaction to Anish Kapoor, or for that matter, the reaction of the artist on seeing 10million euros being spent on a project? In the presence of something like this, we see the world taking a form, and ourselves being part of that form, which we feel we cannot live in or adapt to without sacrificing our identity. And yet, there seems no alternative: the powers of pursuasion around us seem to go against us; we seem unable to stand up to the wave. It's not fair. Importantly, I think this feeling can arise in different ways in different individuals. A lot depends on the narrative that an individual has within themselves about the 'meaning' of what they are seeing (this is a rational reaction); a lot depends on the willingness to open to different experiences (this is to do with flexibility of identity); a lot depends on the suspension of judgement (this is to do with an openness to irrationality). An inability to suspend judgement, or a personal narrative which takes some moral exception to what is done (as many have with Wagner for example), will all lead to the same feeling of 'being coerced'.
I think that becoming more aware of the mechanisms whereby these conflicts occur may be the first step towards understanding fairness in a more precise way. (But of course the challenge would be to ensure that such an understanding of fairness would be seen as 'fair'!)