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Rh we have passed in our day from a world that could hardly satisfy the physical wants of the mass of men, by the greatest effort, to a world whose technique supplies enough for all, if all can claim their right. Our great ethical question today is, therefore, how may we justly distribute the world's goods to satisfy the necessary wants of the mass of men.

What hinders the answer to this question? Dislikes, jealousies, hatreds,—undoubtedly like the race hatred in East St. Louis; the jealousy of English and German; the dislike of the Jew and the Gentile. But these are, after all, surface disturbances, sprung from ancient habit more than from present reason. They persist and are encouraged because of deeper, mightier currents. If the white workingmen of East St. Louis felt sure that Negro workers would not and could not take the bread and cake from their mouths, their race hatred would never have been translated into murder. If the black workingmen of the South could earn a decent living under decent circumstances at home, they would not be compelled to underbid their white fellows.

Thus the shadow of hunger, in a world which never needs to be hungry, drives us to war and murder and hate. But why does hunger shadow so vast a mass of men? Manifestly because in the great organizing of men for work a few of the participants come out with more wealth than they can possibly use, while a vast number emerge with less than can decently support life. In earlier economic stages we defended this as the reward of Thrift and Sacrifice, and as the