A history of social thought

by Emory S. Bogardus

With prophetic vision, more organized than the vision of Amos, Hosea, Isaiah, but equally sincere, and fearless, Dr. Ward points out the principles of the new social order which he believes are almost upon the world. He then describes the various factors which are struggling each in its own way to inaugurate the new order.

The five principles of the new social order are equality, universal service, efficiency, the supremacy of personality, and solidarity. (1) Equality is the old word which won attention in the American and French Revolutions. It grew out of the theory of natural rights which was discussed in [Chapter XI]. The American emphasis on the principle of equality is shown in the admiration that is accorded the achievements of energy and toil, in the common struggle for more wealth and luxury, in foreign missionary activities, in the rise of the democratic conscience and the idealistic impulses of the people.

On the other hand, the principle of equality is being violated when, instead of trying to remove the natural inequalities among folks, “we increase them by giving special privileges to the strong as the reward of their strength.” The United States is at the crossroads. One highway is characterized by luxury and extravagance on one side, and by poverty and slavery on the other; it leads to revolutionary attempts on the part of the masses to overthrow the privileged classes. It ends in national decadence. The second highway is characterized by justice. Those in economic authority are willing to grant representation to labor in the management of industry and to further the rise of the co-operative spirit. They are willing to sacrifice their own special privileges for the sake of the welfare of the disinherited.

The intellectuals of the middle class hold vast power. In crises, they usually join the privileged classes rather than the masses; and hence, their influence often swings to the side of injustice.[XXVI-43]

(2) Universal service is the principle of equal obligation. Equal rights, by itself, may mean equal rights to cheat, to exploit. It needs to be checked by its complement of equal obligation. During the World War there was a frequent demonstration of the principle of universal service. “We are engaged in helping the boys at the front” became the slogan. At the front as well as in the home towns and cities, wealthy and poor, capital and labor served together. The end of the War gave prominence to this question: Will the universal service idea spread or will it be discarded? Will industry go back to the unashamed pursuit of private gain?[XXVI-44]

Dr. Ward makes a careful distinction between the service of democratic mutual helpfulness and the service of a governing class, no matter how excellent.[XXVI-45] It is a low type of service which grants Christmas dinners to the poor with the result that the poor are thereby made contented with their lot in life.

(3) Efficiency is a term which is the product of the mechanical era, which originated in the business world, and which is now being applied to all phases of social organization.[XXVI-46] Its aim is perfection in social mechanics. Social efficiency includes not only social engineering but social knowledge, social philosophy, social ethics, and social religion. Evidences of social inefficiency are common; for example, the failure to use and apply the social knowledge that we have, and the loss of energy through an over-emphasis on competition. Democracy will never be able to succeed merely because of its splendid ethical ideals.[XXVI-47] The need is for an efficiency in government that is scientific and not simply a business efficiency.[XXVI-48] Scientific efficiency includes “the spirit of service to the common interest by which alone democracy can live.”[XXVI-49]

(4) The supremacy of personality is a principle of life that conflicts today with the current emphasis on economic efficiency. It is because the latter is so often reckless of human values that the new social order will stress the development of things of the spirit rather than material goods; even business must practice this ideal. The World War raised the estimate which the common people put on their own lives; but the ultimate result will depend on whether or not people took part in the war voluntarily and conscious of high moral purposes, and whether or not the peace which follows shall bring a new world organization that conserves all the advances in human living that have thus far been made.

Institutions possess an inherent fallibility. They tend to become mechanical and repressive, even those dedicated to high purposes, such as institutions of democracy, of education, and of religion. The supreme object of any social institution and organization, no matter in what field it may exist, should be the increase of personality.[XXVI-50]

(5) The new social order will be governed by a sense of solidarity, that is, by a community of feeling and thought which arises when individuals associate together in working for a common end. World solidarity will come when all peoples learn to work together for public welfare, and subordinate all selfish desires to this end. Christianity is moving in this direction when it advances the concept of “comradeship of all men with each other and with the Great Companion,” when it gradually unfolds the idea of a unified world life, when it applies its doctrines of brotherhood of man to the relations of the employer and employee or to the relations of white and black races, when it seeks the democratic solidarity of the human race rather than the imperialistic solidarity of an overhead religious control, when it endeavors to spread love and faith, rather than to spread dogmas and promote organizations.[XXVI-51] Class cleavage, nationalism as distinct from nationality, race prejudice, ignorance, and selfishness are the main opponents of the world brotherhood principle.