As an element of the social consciousness, the sense of obligation means for a given individual, a growing sense of responsibility for all; and for society at large an increase in the number of those who feel the obligation to serve. The growth in each of these directions cannot be questioned. There is no privileged class, in whose own consciences there is not being recognized more and more the right of the claim that they must justify themselves by service which shall be as unique as their privilege. In consequence, the conception of the governing classes is steadily changing, for both the governed and the governing, to some recognition of Christ's principle, that he who would be first must be servant of all. The sharp insistence of the sociologist that "organization must be for the organized" expresses the same thought. One must add sociology's double assertion, that society is really advancing toward its goal, and yet that a chief condition of the progress of society is unselfish leadership.[6] This can only mean that there is, increasingly, unselfish leadership, more and more of conscious, willing coöperation on the part of men in forwarding the social evolution. None of us can return to the older attitude of comparative indifference, nor can we honestly defend it. We do have obligations and we own them; we are judging ourselves increasingly by Christ's test of ministering love. V. THE SENSE OF LOVE And the social consciousness ends necessarily in love, in the broader, ethical meaning of that word. We shall never feel that the social consciousness is complete, short of real love. All the other elements of the social consciousness lead to love and are included in it. Even the sociologist must bring in as necessary results of the consciousness of kind--sympathy, affection, and desire for the recognition of others;[7] and he finds these always more or less distinctly at work among men. These further considerations from the study of evolution confirm this result: that man is preëminently the social animal;[8] that with man we have clearly reached the stage of persons and of personal relations;[9] that the very existence and development of man required love at every step;[10] and that the chief moral significance of man's prolonged infancy is probably to be found in the necessary calling out of love.[11] So, too, it has become constantly more and more clear that our obligation, what we owe to others, is ourselves; and the giving of the self is love. It seems to be thrust home upon social workers everywhere that there is no solution of any social problem without a personal self-giving in some way on the part of some; that there is no cheaper way than this very costly one of love, of the giving of ourselves--whether in the family, or in charity, or in criminology.