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]