the
Forgotten Man, because I have never seen that any notice was taken of
him in any of the discussions. When we have disposed of A, B, and D we
can better appreciate the case of C, and I think that we shall find
that he deserves our attention, for the worth of his character and the
magnitude of his unmerited burdens. Here it may suffice to observe
that, on the theories of the social philosophers to whom I have
referred, we should get a new maxim of judicious living: Poverty is the
best policy. If you get wealth, you will have to support other people;
if you do not get wealth, it will be the duty of other people to
support you.

No doubt one chief reason for the unclear and contradictory theories of
class relations lies in the fact that our society, largely controlled
in all its organization by one set of doctrines, still contains
survivals of old social theories which are totally inconsistent with
the former. In the Middle Ages men were united by custom and
prescription into associations, ranks, guilds, and communities of
various kinds. These ties endured as long as life lasted. Consequently
society was dependent, throughout all its details, on status, and the
tie, or bond, was sentimental. In our modern state, and in the United
States more than anywhere else, the social structure is based on
contract, and status is of the least importance. Contract, however, is
rational--even rationalistic. It is also realistic, cold, and
matter-of-fact. A contract relation is based on a sufficient reason,
not on custom or prescription. It is not permanent. It endures only so
long as the reason for it endures. In a state based on contract
sentiment is out of place in any public or common affairs. It is
relegated to the sphere of private and personal relations, where it
depends not at all on class types, but on personal acquaintance and
personal estimates. The sentimentalists among us always seize upon the
survivals of the old order. They want to save them and restore them.
Much of the loose thinking also which troubles us in our social
discussions arises from the fact that men do not distinguish the
elements of status and of contract which may be found in our society.

Whether social philosophers think it desirable or not, it is out of the
question to go back to status or to the sentimental relations which
once united baron and retainer, master and servant, teacher and pupil,
comrade and comrade. That we have lost some grace and ele