In fact, it has come to mean two rather different things, connected, respectively, with the two major changes I have been describing. With the move from honor to dignity has come a politics of universalism, emphasizing the equal dignity of all citizens, and the content of this politics has been the equalization of rights and entitlements. What is to be avoided at all costs is the existence of “first-class” and “second-class” citizens. Naturally, the actual detailed measures justified by this principle have varied greatly, and have often been controversial. For some, equalization has affected only civil rights and voting rights; for others, it has extended into the socioeconomic sphere. People who are systematically handicapped by poverty from making the most of their citizenship rights are deemed on this view to have been relegated to second-class status, necessitating remedial action through equalization. But through all the differences of interpretation, the principle of equal citizenship has come to be universally accepted. Every position, no matter how reactionary, is now defended under the colors of this principle. Its greatest, most recent victory was won by the civil rights movement of the 1960s in the United States. It is worth noting that even the adversaries of extending voting rights to blacks in the southern states found some pretext consistent with universalism, such as “tests” to be administered to would-be voters at the time of registration.