It seems equally mistaken to say， on the one hand， that all class-consciousness is bad， or， on the other， that we ought above all things to gird ourselves for the classstruggle. The just view apparently is that we should have in this matter， as elsewhere， difference on a basis of unity. Class loyalty in the pursuit of right ends is good； but like all such sentiments it should be subordinat to a broad justice and kindness. If there is no class-consciousness men become isolated， degraded and ineffective； if there is too much， or the wrong kind， the group becomes separate and forgets the whole. Let there be "diversities of gifts but the same spirit."The present state of things as regards fellowship and cooperation in special groups is， on the whole， one of de-(243)-ficiency rather than excess. The confusion or "individualism"that we see in literature， art， religion and industry means a want of the right kind of class unity and spirit There is a lack of mutual aid and support not only among hand-workers， where it is much needed， but also among scholars， artists， professional men， writers and men of affairs.
The ordinary business or professional man hardly feels himself a member of any brotherhood larger than the family； with his wife and children about him he stands in the midst of a somewhat cold and jostling world， keeping his feet as best he can and seeking a mechanical security in bank-account and life insurance梑eing less fortunate in this regard， perhaps， than the trades-unionist， who has been forced by necessity to stand shoulder-to-shoulder with his fellows and give and take sacrifice for the common good. And much the same is true of scholars and artists： they are likely not to draw close enough together to keep one another warm and foster the class ideals which lead the individual on to a particular kind of efficiency： there is a lack of those snug nests of special tradition and association in which more settled civilizations are rich.
Organization， of certain kinds， is no doubt more extensive and elaborate than ever before， and organization， it may be said， involves the interdependence， the unity， of parts. But will this be a conscious and moral unity？ In a high kind of organization it will； but rapid growth may give us a system that is mechanical rather than， in the higher sense， social. When organization quickly extends there is a tendency to lower its type， as a rubber， band becomes thinner the more you stretch it； the rela-(244)-tions grow less human， and so may degrade instead of elevating the individual's relation to his whole. In a measure this has taken place in our life. The vast structure of industry and commerce remains for the most part， unhumanized， and whether it proves a real good or not depends upon our success or failure in making it vital， conscious， moral. There is union on a low plane and isolation on a higher. The progress of communication has supplied the mechanical basis for a spiritual organization far beyond anything in the past； but this remains unachieved. On the whole， in the words of Miss Jane Addams， with whom this is a cherished idea， " The situational demands the consciousness of participation and well-being which comes to the individual when he is able to see himself 'in connection and cooperation with the whole'； it needs the solace of collective art inherent in collective labor." [2]