{"1": {"fulltext": "", "height": "3458", "width": "2269", "jp2-path": "educationlifepap00bake_0001.jp2"}, "2": {"fulltext": "xi -1 vi\\nO\\no\\n-i!^^\\nr\\n^v\\n4.^", "height": "3328", "width": "2210", "jp2-path": "educationlifepap00bake_0002.jp2"}, "3": {"fulltext": "rV\\nA\\nA\\nA\\noV\\no V\\n.0\\naO o\\n\\\\V n l\u00c2\u00bb O _\\no\\nA\\n.-Jv\\n^0\\no\\n.0\\n^^0^\\n*o\\no\\no\\n-J\\n^o\\nV*\\n\u00e2\u0080\u00a2^d-\\nA\\nA\\n^oV^", "height": "3328", "width": "2210", "jp2-path": "educationlifepap00bake_0003.jp2"}, "4": {"fulltext": "", "height": "3328", "width": "2058", "jp2-path": "educationlifepap00bake_0004.jp2"}, "5": {"fulltext": "", "height": "3372", "width": "2059", "jp2-path": "educationlifepap00bake_0005.jp2"}, "6": {"fulltext": "", "height": "3328", "width": "2058", "jp2-path": "educationlifepap00bake_0006.jp2"}, "7": {"fulltext": "EDUCATION AND LIFE\\nPAPERS AND ADDRESSES\\nBY\\nJAMES H. BAKER, MA., LL.D.\\nPRESIDENT OF THE UNIVERSITY OF COLORADO, AND FORMERLY\\nPRINCIPAL OF THE DENVER HIGH SCHOOL; AUTHOR\\nOF ELEMENTARY PSYCHOLOGY\\nLONGMANS, GREEN, AND CO,\\n91 AND 93 FIFTH AVENUE, NEW YORK\\nLONDON AND BOMBAY\\n1900", "height": "3393", "width": "2091", "jp2-path": "educationlifepap00bake_0007.jp2"}, "8": {"fulltext": "|uibr\u00c2\u00bbu jr of Gori ir\u00c2\u00ab\u00c2\u00ab\u00c2\u00ab|\\nPV\u00c2\u00ab. CuP\u00c2\u00bbLi ReC\u00c2\u00a3iVEO\\nOCT 80 1900\\nI Cof yrig:Hl try\\nb\\nsi:C Nr COPY.\\notiow wviaoN,\\nOCT 25 1900\\nCopyright, igoo, by\\nLONGMANS, GREEN, AND CO.\\nAll rights reserved\\nPress of J. J. Little 8t Co.\\nAstor Place, New York.", "height": "3377", "width": "2075", "jp2-path": "educationlifepap00bake_0008.jp2"}, "9": {"fulltext": "PREFACE.\\nThe papers and addresses constituting this vol-\\nume were prepared for various occasions. They\\nnaturally fall into two groups papers on Education,\\nand addresses that come under the broader title of\\nEducation and Life. The subjects of the first group\\nare arranged in a somewhat logical order, namely\\na general view of the field, especially as seen by\\nPlato secondary education and its relation to the\\nelementary and higher some principles and prob-\\nlems of the elementary and secondary periods\\nhigher education the practical bearing of all mental\\ndevelopment.\\nSome of the leading views presented in this book\\nmay be expressed in the following propositions\\nWhile our educational purpose must remain ideal,\\nall education must be brought in closer touch with\\nthe work and the problems of to-day. For the safety\\nof democracy and the welfare of society, the social\\naim in the preparation for citizenship must be given\\nmore prominence. Although methods that make\\npower are the great need of the schools, mental\\npower without a content of knowledge means noth-\\ning each field of knowledge has its own peculiar\\nvalue, and, therefore, the choice of studies during\\nthe period of general training is not a matter of in-\\ndifference. Studies belonging to a given period are\\nalso good preparation for higher grades of work", "height": "3377", "width": "2086", "jp2-path": "educationlifepap00bake_0009.jp2"}, "10": {"fulltext": "vi PREFACE.\\na view to be more fully considered by the colleges.\\nIn the readjustments of our educational system, the\\nentire time between the first grade and college gradu-\\nation must be shortened. Some common-sense con-\\ncepts which have always dwelt in human conscious-\\nness, properly kept in view, would often prevent us\\nfrom wandering in strange pedagogic bypaths. We\\nhave suffered from false interpretation of the doc-\\ntrines of pleasure, pursuit of inclination, punishment\\nby natural consequences, and following lines of least\\nresistance. Evolution and modern psychology, in\\ntheir latest interpretations, are reaching a safe phi-\\nlosophy for school and life. At the close of this\\ncentury we have almost a new insight into the doc-\\ntrine of happiness through work. The heroic,\\nethical, and aesthetic elements of character are of\\nprime importance. We often find some of the best\\nprinciples of teaching and rules of life in literature\\nwhich does not rank as scientific, but contains half-\\nconscious, incidental expression of deep insight into\\nhuman nature, and in some of the writers referred\\nto in the addresses we find, not only good peda-\\ngogics, but fresh hope for both romance and prac-\\ntical philosophy. For our view of life and for our\\ntheory of education, we are to interpret evolution\\nand judge the purpose of creation, not by the first\\nstruggle of a protozoan for food, but by the last\\naspiration of man for Heaven.", "height": "3377", "width": "2075", "jp2-path": "educationlifepap00bake_0010.jp2"}, "11": {"fulltext": "CONTENTS.\\nEDUCATION.\\nPAGE\\nI. Heritage of the Scholar 3\\nGreek and Teuton, 3. Our heritage, 5.\\nEducation, 9. Force of ideas, 14. The ma-\\nterial and the spiritual, 18. The American\\nstudent, 19. Literature of the nineteenth cen-\\ntury, 21. Romance not dead, 23. Aspect of\\nscience, 25. Practical side, 26.\\nII. Plato s Philosophy of Education and Life 29\\nHistorical, 29. Plato and the influence of\\nPlatonism, 32. Philosophy, 34. Religion, 38.\\nEthics, 39. Education, The state, 43-46. Com-\\nments, 46. Plato, thou reasonest well, 49.\\nIII. Secondary Education A Review 50\\nIntroductory, 50. Summary of recommenda-\\ntions, 52. Beginning certain studies earlier, 55.\\nThe high-school period, 57. Identity of instruc-\\ntion, Better teachers. Postponing final choice of\\na course, 60-61. Uniformity, 61. Connection\\nbetween high schools and colleges, Standard of\\nprofessional schools. Adequate work for each\\nsubject. Reducing number of subjects, 63-64.\\nRational choice of subjects, 64. Analysis of\\nthe nature and importance of each leading sub-\\nject of study, 66.", "height": "3377", "width": "2086", "jp2-path": "educationlifepap00bake_0011.jp2"}, "12": {"fulltext": "viii CONTENTS.\\nPAGE\\nIV. Educational Values 69\\nCriterion, 69. Values, 69. Theory of equiva-\\nlence, 72. Deviation from ideal courses, Self-\\nactivity. Interest, Apperception, Correlation,\\nCoordination, Culture-e^chs, Concentration,\\nLaws of association, 74-78. Pleasure, 78.\\nV. Power as Related to Knowledge 80\\nAttempt to distinguish between power and\\nknowledge, 80. Illustrations and inferences, 81.\\nReview of article on methods that make power,\\n84. The recluse and the man of action, Zd.\\nExaggeration of power. Specializing too early.\\nKind of knowledge important. Specific and\\ngeneral power. Argument for higher education,\\n86-89. Power to enjoy, Energy of character,\\n89-91.\\nVI. Moral Training 92\\nIntroductory, 92. Habit, 92. Leadership,\\n95. Historic examples. Literature, 96-98.\\nPrecept, Objects for activity, 98-99. Duty,\\n99. What the schools are doing, loi.\\nVIL Can Virtue be Taught? 103\\nProtagoras view, 103. Ethical problem of\\nsecondary schools, 103. Analysis of impulses to\\naction, 105. Relation of whole school curricu-\\nlum to moral development, 107. Some specific\\nways of teaching practical ethics, 108. Interest,\\n112. Romanticism, 113. Moral growth a growth\\nin freedom, 115.", "height": "3377", "width": "2075", "jp2-path": "educationlifepap00bake_0012.jp2"}, "13": {"fulltext": "CONTENTS. ix\\nPAGE\\nVIII. College and University .116\\nSummary of answers to inquiries, 116. The\\ncollege and preparation, 117. Liberal educa-\\ntion, 121. The college and active life, 124.\\nEthical ideals, 125. University standards, 127.\\nIX. University Ideals 130\\nHistorical, 130. The State University, 132.\\nSome university problems, 139.\\nX. General Education Practical .145\\nPractical bearing of all education, 145. World\\nstill demands liberal education, Esthetic and\\nideal elements, 148-15 1.\\nELEMENTS OF AN IDEAL LIFE.\\nI. The Modern Gospel of Work i5S\\nPhilosophy of work, 155. Some exemplars,\\n161. Modem romance, 163. Work for others,\\n165. The complete man, 167. Epic and\\nidyl, 169.\\nII. The Psychology of Faith .172\\nQuestion stated, 172. Some latest views of\\nevolution, 175. Some grounds of faith, 176.\\nPoetic insight, 183. The practical life, 184.\\nHI. Evolution of a Personal Ideal .187\\nIllustration and law of growth, 187. Station-\\nary ideals. Advance, 188-193. Means of de-\\nvelopment, 193. Be of to-day, 195. A creed,\\n196.", "height": "3372", "width": "2070", "jp2-path": "educationlifepap00bake_0013.jp2"}, "14": {"fulltext": "X CONTENTS.\\nPAGE\\nIV. The Greek Virtues in Modern Application 199\\nEssential conditions for a satisfactory life,\\n199. A sound body, 200. Courage, 201.\\nWisdom, 203. Justice, 205. Reverence, 207.\\nThe practical world, 209.\\nV. The Student as Citizen 211\\nHebrew and Greek standards of citizenship,\\n211. Each a part of the whole, 213. Respon-\\nsibility of the scholar, 214. The student s obli-\\ngation to the state, 216. Political standards,\\n218.\\nVI. Optimism AND Interest 221\\nGround and nature of interest, 221. Many\\ninterests, 222. Validity of instinct, 223. Moral\\ngrades, 225. Cultivation of interest, 227. Hap-\\npiness, 230. Occupation, 232.\\nVII. The Ethical and Esthetic Elements in\\nEducation 234\\nBaccalaureate Day, 234. Courage and oppor-\\ntunity, 234. Laughter of the soul at itself,\\n237. Attitude toward religion, 238. Love of\\nart, 241.\\nVIII. Progress as Realization 243\\nTheme illustrated, 243. Individual history,\\n244. Ideals and development, 245. Signifi-\\ncance of higher emotional life, 250. Future of\\nhistory and philosophy, 252. Realization, 253.", "height": "3377", "width": "2075", "jp2-path": "educationlifepap00bake_0014.jp2"}, "15": {"fulltext": "EDUCATION.", "height": "3372", "width": "2070", "jp2-path": "educationlifepap00bake_0015.jp2"}, "16": {"fulltext": "", "height": "3377", "width": "2075", "jp2-path": "educationlifepap00bake_0016.jp2"}, "17": {"fulltext": "-r\\nEDUCATION.\\nHERITAGE OF THE SCHOLAR.\\nFor a thousand years before the Teuton appeared\\non the scene of civilization, the sages had been teach-\\ning in the agora of Athens and in the groves and\\ngardens of its environs. There profound subjective\\nphilosophies were imparted to eager seekers for\\ntruth, and in the schools geometry, rhetoric, music,\\nand gymnastics gave to the Attic youth a culture\\nmore refined than was ever possessed by any other\\npeople. The Athenians were familiar with a litera-\\nture which, for purity and elegance of style, was\\nnever surpassed. The Greeks believed with Plato,\\nthat rhythm and harmony find their way into the\\nsecret places of the soul, on which they mightily\\nfasten, bearing grace in their movements, and mak-\\ning the soul graceful of him who is rightly educated.\\nThere temples rose with stately column and sculp-\\ntured frieze, and art fashioned marble in the images\\nof the gods with a transcendent skill that gave an\\nenduring name to many of its devotees.\\nMeantime our ancestors were wandering westward\\nthrough the forests of Europe, or were dwelling for\\na time in thatched huts on some fertile plain, or in\\nsome inviting glade or grove. But these children of\\nthe forest, almost savages, possessed the genius of", "height": "3383", "width": "2107", "jp2-path": "educationlifepap00bake_0017.jp2"}, "18": {"fulltext": "4 EDUCATION AND LIFE.\\nprogress, a power that turned to its own uses the\\ncivilization of the past, and almost wholly determined\\nthe character of modern history. They highly es-\\nteemed independence and honor. In their estimate\\nof woman they stood above the people of antiquity,\\nand the home was held sacred. They possessed a\\npractical and earnest spirit, an inborn dislike for\\nmere formalism, and a regard for essentials that later\\ndeveloped in scientific discovery and independence\\nof thought. The Teuton had a nature in which ideas\\ntook a firm root, and he had a profoundly religious\\nspirit, impressible by great religious truths. He\\nlistened to the rustle of the oak leaves in his sacred\\ngroves, as did the Greeks at Dodona, and they whis-\\npered to him of mysterious powers that manifested\\nthemselves through nature. The scalds, the old\\nTeutonic poets, sang in weird runic rhymes of the\\nvalorous deeds of their ancestors.\\nHow the Teutons hurled themselves against the\\nbarriers of the Roman Empire, how they overran the\\nfields of Italy, how they absorbed and assimilated\\nto their own nature what was best in the civilization\\nof the ancients, how they formed the nuclei of the\\nmodern nations, how the renaissance of the ancient\\nliterature and art in Italy spread over Western Eu-\\nrope and reached England, and later an offshoot was\\ntransplanted to American soil these and similar\\nthemes constitute some of the most interesting por-\\ntions of history. Not least important is the fact\\nthat the Roman world gave the Teutons the religion\\nof Christ, that highest development of faith in things\\nnot seen, which, to the mind of many a searcher in\\nrational theology, is a necessary part of a complete\\nplan, to a belief in which we are led by a profoundly", "height": "3377", "width": "2075", "jp2-path": "educationlifepap00bake_0018.jp2"}, "19": {"fulltext": "HERITAGE OF THE SCHOLAR. 5\\ncontemplative view of nature and human life. We\\nstudy the past to know the present. Man finds\\nhimself only by a broad view of the world and of his-\\ntory, together with a deep insight into his own be-\\ning. Our present institutions are understood better\\nwhen viewed historically in the light of history our\\npresent opportunities and obligations assume fuller\\nsignificance. -J-\\nA\\nBy the mingling of two streams, one flowing from\\nthe sacred founts of Greece and Rome, the other\\nspringing from among the rocks and pines of the\\nGerman forests, a current of civilization was formed\\nwhich swept onward and broadened into a placid\\nand powerful river. Let us view the character of\\nthe present period, and learn to value what has come\\ndown to us from the past our heritage of institu-\\ntions and ideas, a heritage derived from the two\\nsources, Greco-Roman and Teutonic. -jL\\nThe independent, practical, investigating energy\\nof the Teutonic character has made this an age of\\nscientific discovery and material progress. The\\nforces of nature are turned to man s uses. Science\\ndiscovers and proclaims the laws of nature s pro-\\ncesses, and evolution admits that, in view of every\\nphenomenon, we are in the presence of an inscruta-\\nble energy that orders and sustains all nature s mani-\\nfestations. The ideas of the Christian religion, uni-\\nversally received by the new peoples, in the course of\\ncenturies have forced themselves in their full mean-\\ning upon the minds of men, and they determine more\\nthan all else the altruistic spirit of the age. Altruism\\nis the soul of Christianity it has become a forceful\\nand practical idea, and it promises greater changes\\nf", "height": "3383", "width": "2107", "jp2-path": "educationlifepap00bake_0019.jp2"}, "20": {"fulltext": "6 EDUCATION AND LIFE.\\nin political and social conditions than the world has\\never seen. The religious revolt of the sixteenth\\ncentury is a Teutonic inheritance a revolt which\\ntransmitted some evils, but which abjured formalism\\nand based merit upon the essential, conscious atti-\\ntude of man. If the impulse that grew into the\\nrevolution of the eighteenth century and led to\\npolitical emancipation was not of Teutonic origin, it\\nwas received and cherished everywhere by Teutonic\\npeoples, and was carried by them to permanent\\nconclusions. The modern Teuton is found in his\\nhighest development in the intelligent American of\\nto-day. The ancient Teuton caught up the torch of\\ncivilization, and in the fourteen centuries since has\\ncarried it far. It is, perhaps, a return kindly made\\nby fate that the light of that torch was for many\\nyears a beacon to benighted Italy. The modern\\nTeuton extends to her the hand of enlightened sym-\\npathy, and remembers in gratitude the great gift\\nreceived from her in the early centuries.\\nAnd we inherit from the ancients, those master\\nminds that were the authors of great conceptions\\nwhen the world was young. Greece was the Shake-\\nspeare of the ancient world. It transmuted all that\\nit had received from the nations of the Orient into\\nforms of surpassing genius, even as the great master\\nof the Elizabethan period of our era turned all\\nthat he touched into precious metal. When the\\nworld was crude, and there were no great origi-\\nnals to imitate, it meant much to create, and create\\nso perfectly that many of the results have ever since\\nbeen ideals for all peoples. Phidias and Apelles,\\nPericles and Demosthenes, Homer and Euripides,\\nHerodotus and Xenophon, Aristides, Socrates and\\ny-", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0020.jp2"}, "21": {"fulltext": "-f\\nHERITAGE OF THE SCHOLAR, y\\nPlato and Aristotle artists, statesmen, orators, poets,\\nhistorians, men great and just, philosophers Can\\nwe wonder that the glory of their names increases\\nwith time? They were men whom no truly inde-\\npendent worker ever surpassed. No wonder the soil\\nof Greece is sacred, and that men of to-day go back\\nin imagination across the chasm of ages and visit it\\nwith reverential spirit. No wonder we still go to the\\noriginal sources for culture and inspiration. No won-\\nder the great and noble men of Greece are still among\\nthe best examples for the instruction of youth. The nC\\npass at Thermopylae, where perished the three hun-\\ndred, the Parthenon, are hallowed by sacred memo-\\nries. The Greeks had a marvellous love for nature.\\nThey saw it instinct with life, and in fancy beheld\\nsome personal power moving in the zephyr, or flow-\\ning with the river, or dwelling in the growing tree.\\nTheir mythology has become the handmaid of lit-\\nerature. Parnassus, Apollo and the Sacred Nine\\ncommand almost a belief with our reverence. If the\\nseats on the sacred mount are already filled with the\\ngreat men of the past, at least we can sit at their\\nfeet. The study of the humanities has a peculiar\\nvalue, because it develops distinctively human possi-\\nbilities. Thought and language are mysteriously\\n-^^onnected. One of the most noted philologists of\\nthe age claims that thought without language is im-\\npossible. The use of language helps to develop con-\\ncepts. Fine literature, with its thoughts, its beauty\\nof expression, constructs, as it were, the best chan-\\nnels for original expression. Art strives for perfec- r\\ntion, cultivates ideals, refines and ennobles. It creates\\nan understanding of all the ideals that may be in-\\ncluded in the categories of the True, the Beautiful,", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0021.jp2"}, "22": {"fulltext": "8 EDUCATION AND LIFE.\\nand the Good hence the interpretation of the\\naphorism of Goethe, The beautiful is greater\\nthan the good, for it includes the good and adds\\nsomething to it. Art gives strength to the aspira-\\ntions, and lends wings to the spirit. The study of\\nthe humanities is a grand means of real develop-\\nment.\\nThe present offers the student two sides of educa-\\ntion the modern and the classic, the sciences and\\nthe humanities. Ever since the Baconian method\\nwas given to the world the interest in science has\\nsteadily increased, until now there is danger of\\nneglecting the classic side. Each side of education\\nhas its value either alone makes a one-sided man\\nlet neither be neglected.\\nIn this country to-day the student moves in the\\nvanguard of progress he is heir to all that is best\\nin the past, and his heritage makes for him oppor-\\ntunities full of promise. X\\nAU the soul growth of our ancestors modifies the\\nmechanism of our intellectual processes, and gives us\\nminds that fall into rhythm with the march of ideas.\\nWe profit by all the past has done the active fac-\\ntors in this age of freedom intellectual, spiritual,\\nand political are multiplied by millions, and each\\nprofits by the efforts of all. Intellectual acquire-\\nment is a duty to be ignorant is to be behind the\\nspirit of the time. There are problems yet to be\\nsolved there are duties to ourselves and the age.\\nEvery individual tendency, fitness, and inclination\\ncan be met by the diversity of occupations, of knowl-\\nedge, and of fields of investigation. Men of moral\\nstamina are still needed to stand for all that is best.\\nNew ideals are to be created that shall typify an age", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0022.jp2"}, "23": {"fulltext": "HERITAGE OF THE SCHOLAR. g\\nwhich yet lacks poetic expression. When we con-\\nsider the evolution of man and of institutions, we\\nsee that we are very far from perfection, and that\\neach period of history is a period of development.\\nWe read of the brutal traits of our ancestors, their\\nignorance, and their superstition, and we can still\\ndiscover the same tendencies, only more refined and\\nbetter controlled. Along the avenue of progress we\\nmarch toward the high destiny of the race. Evolu-\\ntion is the law both of Spencer and of Hegel. Every\\nstruggle of an earnest soul gives impetus to the\\nmovement.\\nA Shakespeare, reared on the steppes of Central\\nAsia, among the Tartar hordes of Genghis Khan,\\nwould have been a savage a poetic savage, perhaps,\\nbut still a savage bloodthirsty, restless, and wild.\\nBorn of a primitive race, in some sunny clime, he\\nwould have looked dreamily upon the world and life,\\nsomewhat as an animal of the forest he would have\\nfed on the spontaneous products of nature, and have\\nreposed under the shadow of his palm tree. Shake-\\nspeare of England, by a long process of education,\\ngained the ideas of his age and the culture of the\\ngreat civilizations of the past. His education and the\\nforceful ideas of a period of thought and reformation\\nand investigation stimulated the distinctively human\\nintelligence, and awakened subjective analysis and\\npoetic fancy, and he made true pictures of human char-\\nacter, world types, in history, tragedy, and comedy.\\nEducation enables man to begin real life where the\\nprevious age left off. It is an inherited capital. L\\nIdeas, fancies, principles, laws, discoveries, experience\\nfrom failures, which were the work of centuries, are", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0023.jp2"}, "24": {"fulltext": "lO EDUCATION AND LIFE.\\nfurnished ready at hand as tools for the intellectual\\nworkman. The present is understood in the light of\\nhistory the methods of investigating nature are\\ntransmitted. The growth of the race is epitomized\\nin the individual.\\nLet us look at the sphere of education. Here is\\nthe world of infinite variety, form, and color. The\\nsavage looks upon it with superstitious wonder, and,\\nperhaps, with a kind of sensuous enjoyment. He\\nknows not how to wield nature to practical ends.\\nBut the book of science is opened to him through\\neducation. He learns the secrets of nature s labora-\\ntory and, as with magic wand, he marshals the atoms\\nand causes new forms of matter to appear for his uses.\\nHe learns the manifestations and transmutations of\\nnature s forces, and he trains them to obey his will\\nand do his work. He observes how, under the influ-\\nence of a distinct order of forces, organic forms rise\\non the face of nature and develop into higher and\\nhigher classes, and, incidentally, he learns the uses of\\nvegetable products. He knows the laws of number;\\ncommodities, structures, and forces are quantitatively\\nestimated, and material progress becomes possible.\\nHe traces the history of nations and understands the\\nproblems of the present. He catches the inspiration\\nof the geniuses of literature, and he rises to a level\\nwith the great minds of the earth he becomes a\\ncreature of ideas, sentiments, aspirations, and ideals,\\ninstead of remaining a mere animal. He learns the\\nlanguages of cultured peoples, and gets at their inner\\nlife learns their concepts, the polish of their expres-\\nsion, and becomes more enlightened and refined. He\\nstudies the subjective side of man, that which is a\\nmirror of all that is objective, and he understands his", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0024.jp2"}, "25": {"fulltext": "HERITAGE OF THE SCHOLAR. II\\nown powers and possibilities, and the laws of human\\ngrowth. He studies philosophy, and he stands face\\nto face with the ultimate conceptions of creation and\\ngains a basis for his thought and conduct. This is a\\npractical view, and pertains to the making of a useful\\nand strong man master over the forces of nature,\\nable to use ideas for practical ends, and capable of\\ncontinuous growth.\\nBut knowledge as such, and its use for manhood\\nand happiness, are often underestimated. To know\\nthe processes and history of inorganic nature, to trace\\nthe growth of worlds and know their movements, and\\nnumber the starry hosts, to study the structure and\\ndevelopment of all organic life, to know the infallible\\nlaws of mathematics, to live amid the deeds of men\\nof all ages, to imbibe their richest thoughts, to stand\\nin presence of the problems of the infinite, make a\\nmere animal man almost a god, direct him toward the\\nrealization of the great possibilities of his being.\\nImagine a man born in a desert land, and shut in by\\nthe walls of a tent from the glories of nature. Im-\\nagine him to have matured in body with no thought\\nor language other than pertaining to the needs of\\nphysical existence. Imagine him, since we may im-\\nagine the impossible, to have a fully developed power\\nfor intellectual grasp and emotional life. Then open\\nup to him the beauty of the forest, the poetry of the\\nsea, the grandeur of the mountains, and the sublimity\\nof the starry heavens let him read the secrets of\\nnature present to him the writings of men whose\\nlives have been enriched by their own labor, and\\nwhose faces radiate an almost divine expression born\\nof good thoughts reveal to him the glowing concepts\\nthat find expression through the chisel or brush of", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0025.jp2"}, "26": {"fulltext": "12 EDUCATION AND LIFE.\\nthe artist, and give him a view from the summit of\\nphilosophy. Would he not look upon nature as a\\nmarvellous temple of infinite proportions, adorned\\nwith priceless gems and frescoed with master hand\\nWould he not regard art and thought as divinely in-\\nspired And this picture is hardly overdrawn such\\na contrast, only less in degree, lies between the\\nvicious, ignorant boor, given to animal pleasures, and\\nthe scholar. Learning draws aside the tent folds and\\nreveals the wonders of the temple. Man must have\\nenjoyment if not intellectual, then it will be sensuous\\nand degrading. Here is an enjoyment that does not\\npall, a stimulus that does not react, a gratification that\\nennobles.\\nMoreover, education trains the powers through\\nknowledge. The power to observe accurately the\\nworld of beauty and wonder the power to recombine\\nand modify in infinite kaleidoscopic forms the per-\\ncepts and images of the mind, making possible all\\nprogress the power to elaborate, verify, and general-\\nize the power to feel the greatness of truth, the\\nrhythms and harmonies of the world and the beauty\\nof its forms the power to perceive and feel the right\\nthe power to guide one s self in pursuit of the best\\nthese are worth more than mere practical acquisitions\\nand mere knowledge, for they make possible all ac-\\nquisition and growth and enjoyment.\\nThe thoughtless person who argues against educa-\\ntion little knows how much he and all men are in-\\ndebted to it. The demand for general intelligence is\\nincreasing, and the capabilities of the race for knowl-\\nedge are greater with each educated generation, -r\\nEarnest men are endeavoring to make a degree of\\nculture almost universal, as is shown by the Chau-", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0026.jp2"}, "27": {"fulltext": "HERITAGE OF THE SCHOLAR.\\nn\\ntauqua Scheme and the plan of University Exten-\\nsion. Education adheres less rigidly to the old lines,\\nand men can gain a more purely English training, in-\\ncluding scientific preparation for industrial and com-\\nmercial pursuits. These schemes are useful because\\nthey tend to popularize education, and they reach a\\nclass which would not be reached by the usual courses\\nof study.\\nBut there is danger of departing from the ideal\\ntype of education education for general training\\nand knowledge and manhood. Not that traditional\\ncourses must be rigidly adhered to, for a new field of\\nlearning has been opened in which may be acquired\\na knowledge of material nature. But, in the zeal for\\nthe modern side of education, there is danger of\\nneglecting the ancient, the classic side, the humani-\\nties. Language and literature, history and philos-\\nophy and art, since they train expression and culti-\\nvate ideals, and teach the motives of men and the\\nnature and destiny of the human race, since they\\ndeal with the spiritual more than with the material,\\nsince they belong exclusively to man, since they\\nstimulate the activity of divine powers and instincts,\\nsince they are peculiarly useful as mental gymnastics,\\nsince they are culturing and refining they still have\\nand always will have a high value in ideal education.\\nThe ancient side and the modern side should fairly\\nshare the honors in a college course.\\nThe arguments for so-called practical education are\\nfallacious, whenever the nature, time, and possibilities\\nof the pupil will enable him to develop anything\\nmore than the bread-winning capabilities. When\\none knows the pure mathematics, his knowledge can\\nbe applied in the art of bookkeeping with a mini-", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0027.jp2"}, "28": {"fulltext": "-i\\n14 EDUCATION AND LIFE.\\nmum effort. Bookkeeping is a mere incident in the\\nline of mathematical work. A year in a school of\\ngeneral education, even to the prospective clerk or\\nmerchant, should be worth ten times as much as a\\nyear spent in the practice of mechanical processes.\\nUnited States history is valuable to an American\\nyouth, but, while with one view America is in the\\nforefront of progress, there is another view in which\\nour century of history is only an incident in the\\nmarch of events. The present can be understood\\nonly historically, and the elements of our civilization\\nshould be known in the light of the world s history.\\nNot only should we adhere to our faith in\\nuniversity education, but we can find reasons for\\nraising the standard of a part of university work.\\nEven now, no student should receive a professional\\ndegree who has not previously obtained at least a\\ncomplete high-school education and the time may\\ncome when, in all institutions, at least two years of\\ncollege life will be required as a basis for a doctor s\\nor a lawyer s degree. Graduate courses have become\\na prominent feature of many American universities,\\nand year by year larger numbers of students seek\\nhigher degrees. As the race advances, the prepara-\\ntion for active life will necessarily enlarge.\\nMany know but little of the forces that move the\\nworld. Material progress does not make the spirit\\nof the age, but the spirit of the age makes material\\nprogress. The outward works of man are a result of\\nthe promptings of the inner spirit. It is the spirit of\\na nation that wins battles, the spirit of a nation that\\nmakes inventions. Take away ideals and the world\\nwould be inert. It is spirit that makes the difference", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0028.jp2"}, "29": {"fulltext": "HERITAGE OF THE SCHOLAR.\\n15\\nbetween the American soldier fighting for his liberty\\nand the Hessian hireling or the old Italian condottieri\\nwho played at war for the highest bidder. HereTs\\nthe difference between a slave and a freeman, be-\\ntween the oppressed of old countries and the free\\nAmerican.\\nIdeas move the world. It is related that in the\\nsecond Messenian war the Spartans, obeying the jf\\nDelphic oracle, sent to Athens for a leader, and the j\\nAthenians in contempt sent them a lame school-\\nmaster. But the schoolmaster had within him the\\nspirit of song, and he so inspired the Spartans that j\\nthey finally gained the victory) In the contests\\nwith England, during the time of the Edwards, the\\nnational spirit of Wales was aroused and sustained\\nby the songs of her bards. The Marseillaise Hymn\\nhelped to keep alive the fire on the altar of French\\nliberty. It is only as man has hope, aspirations,\\ncourage, that he acts, and, in order to progress, he\\nmust act towards ideals. The mind imagines higher\\nthings to be attained, and endeavor follows.\\nNatural features of sea or forest or mountain or\\ndesert have something to do with the character and\\nideas of a people so, also, the material wealth in\\nlands and buildings. But to understand the great\\nmovements of history, we must look at the great\\npsychical factors. Our heritage of ideas, our love of\\nliberty, our Puritan standards, our hatred of tyranny,\\nour independence of spirit, are strong characteristics\\nthat make us a distinctive and progressive people.\\nIt was an idea that gave England her Magna Charta\\nan idea that made us a free and independent nation\\nan idea that preserved our Union.\\nA man makes a labor-saving invention, and the", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0029.jp2"}, "30": {"fulltext": "-f\\n1 6 EDUCATION AND LIFE.\\nease and luxury of physical living are increased, and\\nmen bless the inventor and proclaim that the prac-\\ntical man alone is of use to the world. Another gives\\nto the world a thought a great work of art, a song,\\nor a philosophy and it takes possession of men and\\nbecomes an incentive to noble living, and the race\\nhas truly progressed. Let the spirit that possesses\\nour people die out and all material prosperity would\\nperish.\\nIn primitive times, when men lived in caves, and,\\nas Charles Lamb humorously says, went to bed early\\nbecause they had nothing else to do, and grumbled at\\neach other, and, in the absence of candles,were obliged\\nto feel of their comrades faces to catch the smile\\nof appreciation at their jokes then, if a great man\\nhad a thought, he related it to his neighbor, and his\\nneighbor told it to a friend, and it did good. Later,\\na great man had a thought, and he wrought it out\\nlaboriously on a parchment and loaned it to his\\nneighbor, and he sent it to a friend, and many came,\\nsometimes from far, to read it, and it did more\\ngood. In our age a great man had a thought and he\\nprinted it in a book, and thousands read it, and it\\nwas translated into many tongues, and his words be-\\ncame household words, and the race had taken a\\nstep forward. The world advances more rapidly to-\\nday because ideas spread with such facility. ~4-\\nWhat is called contemptuously book learning,\\nthe education of young men in the schools, helps to\\npreserve, increase, make useful, and transmit all the\\ndiscoveries and the best thoughts of past genera-\\ntions. The student is likely to be a man of ideas, of\\nideals, and hence he is the great power of the\\nworld.", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0030.jp2"}, "31": {"fulltext": "HERITAGE OF THE SCHOLAR.\\n17\\nThe man of affairs says to the ideal man There is\\nnothing of value but railroads, houses, inventions,\\nand creature comforts. Of what use are your his-\\ntory, poetry, philosophy, and stuff? The scholar\\nreplies Every man contributes something to the\\ncommon good. I am improved by your practical\\nview and skill, and you are unconsciously benefited\\nby my ideas. You live, without knowing it, in an at-\\nmosphere of ideas, and the practical men of to-day\\nbreathe it in and are inspired and stimulated by it.\\nWithout the atmosphere of ideas, your inventions\\nand material progress would not be.\\nThe culture of the ancients directly encourages\\nideal standards. It was a happy thought of the\\nGreek that personified principles and ideas, that cre-\\nated muses to preside over the forms of literature.\\nLet us deify our best ideals and set up altars for\\ntheir worship.\\nMen laugh at the nonsense of poetry and ideal\\nstandards, but thoughtful men pity them. I remem-\\nber listening some years since to a prominent lec-\\nturer in a large town. He began with a prelude, in\\nwhich with masterly strokes he pictured the admir-\\nable location of the city, its relation to the en-\\nvironing regions, the whole country, and the world,\\nits probable growth, its material promise, and its\\nopportunity for social, intellectual, and moral de-\\nvelopment, and he pointed to the picture as an\\ninspiration for young men. Then he entered upon\\nhis main theme, Proofs of Immortality. As with\\ndramatic distinctness he made one point after an-\\nother, he held his vast audience breathless and spell-\\nbound. The next morning I took up my paper at\\nthe breakfast table and noted the glaring headlines", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0031.jp2"}, "32": {"fulltext": "1 8 EDUCATION AND LIFE.\\nand details of robberies, murders, and domestic\\nscandals, while, in an obscure corner, expressed in\\na contemptuous manner, were a dozen lines upon\\nthe magnificent oratory and supreme themes of the\\nevening before. Is there not room for the scholar\\nwith his ideals\\nRudyard Kipling, that Englishman in a strange\\noriental garb, visited one of the great and prosper-\\nous cities of our country. He was met by a com-\\nmittee of citizens and shown the glory of the town.\\nThey gave him the height of their blocks, the cost of\\ntheir palace hotels, and the extent of their stock-\\nyards, expecting him to express wonder and admira-\\ntion. He surprised them by exclaiming, Gentle-\\nmen, are these things so Then, indeed, I am sorry\\nfor you and he called them barbarians, savages,\\nbecause they gloried in their material possessions,\\nand said nothing of the morals of the city, nothing\\nof her great men, nothing of her government, her\\ncharities, and her art. He called them barbarians\\nbecause they valued their adornments, not for the art\\nin them, but for their cost in dollars. A lecturer not\\nlong ago said derisively that of all the Athenians who\\nlistened with rapt attention to the orations of De-\\nmosthenes, probably not one had a pin or a button for\\nhis cloak. It would be a curious problem to weigh a\\nfew orations of Demosthenes against pins and but-\\ntons. It is said of men of olden time that they con-\\nspired to build themselves up into heaven by using\\nmaterials of earth, and began to erect a lofty tower, but\\nthe Almighty, seeing the futility of their endeavor,\\nthwarted their attempt at its inception, and thus\\nshowed that men could never ascend to the heavens", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0032.jp2"}, "33": {"fulltext": "HERITAGE OF THE SCHOLAR.\\n19\\nby any material means. It is a wonderful invention,\\nbut no flying machine will ever give wings to the\\nspirit. There is a material and a spiritual side to the\\nworld, and the spiritual can never be enhanced by\\nthe material. The lower animals, through their in-\\nstincts, perform material feats often surpassing the\\nskill of man. For his purpose the beaver can build\\na better dam than man no skill of man can make\\nhoney for the bee. That which distinguishes man is\\nhis manhood, his thought, his ideals, his spirituality.\\nY~ There is a glory of the present and a glory of the\\npast. The glory of the past was its literature, its art,\\nits examples of greatness. Let us retain the glory\\nof the ancient civilization and add to it the marvel-\\nlous scientific and practical spirit of the present.\\nThen shall we have a civilization surpassing any pre-\\nvious one. Let us not only tunnel our mountains for\\noutlets to our great transcontinental railway sys-\\ntems, but let us also find among our mountain\\nranges, and domes, and canons, some sacred grot-\\ntoes. Let us not only explore our peaks for gold\\nand silver, but find some Parnassus, sacred to the\\nMuses, whom we shall learn to invoke not in vain. y^\\nShall we venture to characterize the American\\nstudent of the near future? He will hardly be a\\nrecluse, nor will he wholly neglect the body for the\\nculture of the mind. He will be a man of the world,\\na man of business on the one hand, not disregard-\\ning the uses of wealth, and, on the other, not finding\\nmaterial possessions and sensuous enjoyment the\\nbetter part of life. He will be an influence in poli-\\ntics and in the solution of all social problems. His\\nideals will be viewed somewhat in the light of their", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0033.jp2"}, "34": {"fulltext": "20 EDUCATION AND LIFE.\\npracticality. H^ will know the laws of mental growth\\nin order to use them, and will find the avenues of\\napproach to men s motives. His religion will add\\nmore of work to faith. He will secure a high growth\\nof self by regarding the welfare of others, instead of\\nworshipping exclusively at the shrine of his own de-\\nvelopment. The scientific knowledge of nature s\\nmaterials and forces, and the skill to use them, will\\ninvite a large class of minds. In brief, the coming\\nstudent will take on more of the traits of the ideal\\nman of affairs.\\nBut, while we may not expect a revival of the\\nalmost romantic life of the early literary clubs of\\nLondon, there will be many a group devoted to the\\nenjoyment of thought and beauty in literature. If\\nno Socrates shall walk the streets proclaiming his\\nwisdom on the corners, at imminent risk from cable\\ncars and policemen, there will be a philosophy, dis-\\nseminated through the press of the coming century,\\nwhich will still strive to reach beyond the processes\\nof nature to the unknown cause, will reexamine\\nthose conceptions of the Absolute, which are thought\\nto stand the test when applied to explain the prob-\\nlems of human life. If no Diogenes shall be found\\nwith his lantern at noontide, seeking, as it were, in a\\nmicroscopic way, the honest man which the brilliant\\nluminary failed to reveal, many a one, living cour-\\nageously his principles and convictions, will endeavor\\nby precept and example to make an age of honest\\nmen who will find the golden rule in the necessities\\nof human intercourse, as well as in the concepts of\\nethics and the teaching of religion.\\nThe student owes much to the world. The ideal\\nscholar is too intelligent to be prejudiced, one-sided,", "height": "3377", "width": "2085", "jp2-path": "educationlifepap00bake_0034.jp2"}, "35": {"fulltext": "HERITAGE OF THE SCHOLAR. 2 1\\nor superstitious. He should avoid the path of the\\npoHtical demagogue. He should know the force of\\nideas and the value of ideals he should be too wise\\nto fall into the slough of pure materialism.\\nThe literature of the future will not try the bold,\\nmetaphorical flights of Shakespeare, but there will\\nbe a literature that will show the poetry of the new\\nideas. Whatever philosophy finally becomes the\\nprevalent one, there are certain transcendental con-\\nceptions, from which the human mind cannot escape,\\nthat will still inspire poetry. There must always be\\nmen who will open their eyes to the wonders of the\\nworld and of human existence who must know that\\nany, the commonest, substance is a mystery, the key\\nto which would unlock the secrets of the universe.\\nThe beauty of the starry heavens will ever be tran-\\nscendent every natural scene and object remains\\na surpassing work of art life is filled with tragedy\\nand comedy, and the possibilities of human exist-\\nence are as sublime as the eternal heights and depths.\\nSuch conceptions beget a poetry which rises to a\\nfaith above reason that instinctively looks upon the\\nfact of creation and of existence as sublime and full\\nof promise, and clings to a belief, however vague, in\\nthe ultimate grand outcome for the individual. The\\nright view of the world is essentially poetic, and the\\ntruest poetry includes faith and reverence. It is the\\nprivilege of the earnest and profound scholar to\\nknow that literature refines, that philosophy ennobles,\\nthat religion purifies, that ideals inspire, and that\\nthe world can be explained in its highest meaning\\nonly by the conception of a personal God.\\nNotwithstanding its practical tendencies, this cen-", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0035.jp2"}, "36": {"fulltext": "22 EDUCATION AND LIFE.\\ntury is not wanting in the highest Hterary power. It\\nhas given us the universal insight and sympathy of\\nGoethe, whose writings Carlyle describes as A\\nThousand-voiced Melody of Wisdom. He thus\\ncontinues, So did Goethe catch the Music of the\\nUniverse, and unfold it into clearness, and, in au-\\nthentic celestial tones, bring it home to the hearts\\nof men.\\nThis century has revealed the grandeur of meta-\\nphysical thought through Hegel, and found a won-\\nderful expounder of science in Spencer. Each an\\nexponent of a great philosophy, both giants in men-\\ntal grasp, they greatly influence the thought of the\\nage, and become co-workers in the investigation of\\nmany-sided truth.\\nNext stands Carlyle, in the midst of this mechani-\\ncal and seemingly unpoetic age, and proclaims it an\\nage of romance in inspired words teaches the beauty\\nof the genuine, the sublimity of creation, the gran-\\ndeur of human life. Wordsworth, Nature s priest,\\ninterprets her forms and moods with finest insight,\\nand finds them expressive of divine thought. He\\nlooks quite through material forms and feels\\nA sense sublime\\nOf something far more deeply interfused,\\nWhose dwelling is the light of setting suns,\\nAnd the round ocean and the living air.\\nAnd the blue sky, and in the mind of man\\nA motion and a spirit, that impels\\nAll thinking things, all objects of all thought,\\nAnd rolls through all things.**\\nOur own Emerson to this generation quaintly says,\\nHitch your wagon to a star, and thousands strive\\nto rise superior to occupation, rank, and habit into", "height": "3377", "width": "2106", "jp2-path": "educationlifepap00bake_0036.jp2"}, "37": {"fulltext": "HERITAGE OF THE SCHOLAR.\\n23\\nthe dignity of manhood to rise above the clouds of\\nsorrow and disappointment, and bathe in the pure\\nsunlight. The spiritual beauty of his face, the calm\\ndignity of his life will live in the memory of men\\nand add to the force of his writings.\\nLongfellow has said,\\nLook, then, into thine heart, and write.\\nEvery aspiration, every care and sorrow, every mood\\nand sentiment, finds in him a true sympathy he\\nstands foremost, not as a genius of the intellect, but\\nas a genius of the heart. How often he enters our\\nhomes, sits at our firesides, touches the sweetest,\\ntenderest chords of the lyre, awakens the purest\\naspirations of our being.\\nThen comes Dickens, and tells us that fiction may\\nhave a high and noble mission that it may teach\\nlove, benevolence, and charity that it may promote\\ncheerfulness and contentment that it may expose\\ninjustice and defend truth and right.\\nAll these, each a master in his field, are powerful\\nin their influence but beyond this fact is the more\\nsignificant one that they index some of the better\\ntendencies of the century. Never before were so\\nmany fields of thought represented never did any\\npossess masters of greater skill. We may hope that,\\neven in the midst of this period of material prosperity,\\ninvention, and scientific research, the spiritual side of\\nman s nature will ultimately gain new strength, and\\nthought a deeper insight.\\nWith our exact thought and practical energy, is\\nthere not danger of losing all the romance which\\nclothes human existence with beauty and hope?", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0037.jp2"}, "38": {"fulltext": "24 EDUCATION AND LIFE.\\nThe gods are banished from Olympus Helicon is no\\nlonger sacred to the Muses Egeria has dissolved\\ninto a fountain of tears the Dryads have fled from the\\nsacred oaks the elves no longer flit in the sunbeams\\nOdin lies buried beneath the ruins of Walhalla\\nPan is dead. That wealth of imagination which\\ncharacterized the Greek, enabled him to personify\\nthe powers that rolled in the flood or sighed in the\\nbreeze, has passed away. We would turn Parnassus\\ninto a stone quarry and hew the homes of the Dryads\\ninto merchantable lumber. The spear of chivalry is\\nbroken in the lists by the implements of the mechanic,\\nthe tourney is converted into a fair. Romance is for\\na time clouded by the smoke of manufactories.\\nBut a seer has arisen, who finds in remotest places\\nand in humblest life the essence of romance. Carlyle\\nis our true poet and we do well to comprehend his\\nmeaning. To his mind we have but to paint the\\nmeanest object in its actual truth and the picture is\\na poem. Romance exists in reality. The thing\\nthat is, what can be so wonderful In our own\\npoor Nineteenth Century he has witnessed\\noverhead the infinite deep, with lesser and greater\\nlights, bright-rolling, silent-beaming, hurled forth by\\nthe hand of God around him and under his feet\\nthe wonderfuUest earth, with her winter snow storms\\nand summer spice airs, and (unaccountablest of all)\\nhimself standing there. He stood in the lapse of\\nTime he saw eternity behind him and before him.\\nI cannot lead you to the end of that wonderful\\npassage, but it is worth the devotion of solitude.\\nWe have left the superstitions of the past, but the\\nbeauty of mythology is transmuted into the glory\\nof truth. In the valley of Chamounix, Coleridge", "height": "3377", "width": "2106", "jp2-path": "educationlifepap00bake_0038.jp2"}, "39": {"fulltext": "HERITAGE OF THE SCHOLAR.\\n25\\nsang for us a grander hymn than any ancient epic,\\nWordsworth has read the promise of immortality in\\na humble flower, science reveals to us the sublimity\\nof creation. Romance has not passed away if we\\nwill but look nature becomes transparent and we see\\nthrough to Nature s God.\\nMany good men fear the results of independent\\nthought and scientific research, but such fear is the\\noutgrowth of narrow views. Every pioneer in an\\nunexplored field should be welcomed. The Darwins\\nand the Spencers are doing a grand work. Only the\\nwidest investigation can possibly affirm the truth of\\nany belief. Let men doubt their instincts and go\\nforth to seek a foundation for truth. Let them\\ntrace the evolution of organized being from the\\nsimplest elements. Let them resolve the sun and\\nplanets and all the v/onderful manifestations of force\\ninto nebulae and heat. Let investigation seek every\\nnook and corner penetrable by human knowledge.\\nAll this will but show the processes and the wonders\\nof creation without revealing the cause or end.\\nThe intellect of man, for a time divorced from the\\nwarm instincts of his being, sent forth into chill and\\nrayless regions of discovery, having performed its\\nmission, will return and speak to the human soul in\\nstartling, welcome accents Far and wide I have\\nsought a basis for truth and found it not. Any phi-\\nlosophy that recognizes no God is false. Search your\\ninner consciousness. You are yourself God s highest\\nexpression of truth. You see beauty in the flower,\\nglory in the heavens. You have human love and sym-\\npathy, divine aspirations. Life to you is nothing\\nwithout aim and hope. Trust your higher instincts.", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0039.jp2"}, "40": {"fulltext": "26 EDUCATION AND LIFE.\\nThe ancient Romans read omens in the flight of\\nbirds, and ordered great events by these supposed\\nrevelations of the deities. In our day, a Bryant has\\nwatched by fountain and grove for the revelations of\\nGod, and has read in the flight of a Waterfowl a\\ndeeper augury than any ancient priest, for it relates\\nnot to political events, but to an eternal truth, im-\\nplanted in the breast and confirming the hope of\\nman.\\nThere is a power whose care\\nTeaches thy way along that pathless coast\\nThe desert and illimitable air\\nLone wandering but not lost.\\nThou rt gone, the abyss of Heaven\\nHath swallowed up thy form yet on my heart\\nDeeply has sunk the lesson thou hast given,\\nAnd shall not soon depart.\\nHe who, from zone to zone,\\nGuides through the boundless sky thy certain flight,\\nIn the long way that I must tread alone,\\nWill lead my steps aright.\\nThe student is asked to take a view from the\\nheight to which he has already attained, and catch\\na glimpse here and there of the world, of history, and\\nof the meaning of human life. The fuller significance\\nof what appears in the fair field of learning will come\\nwith maturer years. It is not enough for the\\nstudent to enjoy selfishly his knowledge and power\\nhe should be a mediator between his capabilities and\\nhis opportunities. It is one thing to have power,\\nanother to use it. The mighty engine may have\\nwithin it the potency of great work, but it may stand\\nidle forever unless the proper means are employed to\\nutilize it. Let the student convert his power into", "height": "3377", "width": "2106", "jp2-path": "educationlifepap00bake_0040.jp2"}, "41": {"fulltext": "HERITAGE OF THE SCHOLAR. 2/\\nactive energy, and study the best ways of making it\\ntell for the highest usefulness. Education but pre-\\npares to enter the great school of life, and that\\nschool should be a means of continuous develop-\\nment towards greater power and higher character,\\nand knowledge and usefulness. Progress is the con-\\ndition of life to stand still is to decay. One with a\\nprogressive spirit gains a little day by day and year\\nby year, and in the sum of years there will be a large\\naggregate. Employ well the differentials of time,\\nthen integrate, and what is the result\\nAn old and honored college instructor was accus-\\ntomed to say, Education is valuable, but good\\ncharacter is indispensable, and the force of this\\ntruth grows upon me with every year of experience.\\nI well remember a sermon by Henry Ward Beecher\\nupon the theme Upbuilding, in which he spent\\ntwo hours in an earnest and eloquent appeal, espe-\\ncially to the young, to thrust down the lower nature\\nand cultivate the nobler instincts, and thus evolve to\\nhigher planes.\\nHappy is he who can keep the buoyancy and\\nfreshness and hope of early years. The vision\\nsplendid, which appears to the eye of youth, too\\noften may fade into the hght of common day.\\nToo often Wordsworth s lines become a prophecy,\\nbut let them be a warning\\nFull soon thy soul shall have her earthly freight,\\nAnd custom lie upon thee with a weight,\\nHeavy as frost, and deep almost as life.\\nAge should be the time of rich fruition. Not long\\nsince the Rev. William R. Alger, on his visit to Den-\\nver, after an absence of a dozen years, addressed a", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0041.jp2"}, "42": {"fulltext": "28 EDUCATION AND LIFE.\\ncongregation of his old friends, and among other\\nthings he spoke of his impressions when he first ap-\\nproached these grand mountains. It was at set of\\nsun, and, as he looked away over the plains, he be-\\nheld on an elevation a thousand cattle, and in the\\nglory of the departing day they seemed to him like\\ngolden cattle pasturing in the azure and feeding on\\nthe blue. Upon his last visit he again approached\\nthese scenes at the close of day, and his impressions\\nwere as vivid as in earlier years his enjoyment in\\nlife was deeper, his faith was stronger, and his hope\\nbrighter. There is no need to grow old in spirit it\\nis only the dead soul that wholly loses the hope and\\nthe joy of youth.\\nThere are three grand categories, not always under-\\nstood by those who carelessly name them the True,\\nthe Beautiful, and the Good. May the thoughts\\nand deeds which give character to life be such as to\\nfall within this trinity of perfect ideals.", "height": "3377", "width": "2106", "jp2-path": "educationlifepap00bake_0042.jp2"}, "43": {"fulltext": "PLATO S PHILOSOPHY OF EDUCATION\\nAND LIFE.\\nIt is the calm judgment of history that, in artistic,\\nHterary, and philosophical development, the world\\nshows, relatively, nothing comparable to the Golden\\nAge of Greece. Attica was the Shakespeare of the\\nAncient World. As the Bard of Avon gathered the\\nmaterial of legend, romance, and history, and crowned\\nthe intellectual activity of the Elizabethan Age with\\nresults of enduring value, so the leading city of Greece\\ncentred in herself many influences of the Orient, and,\\nin a period of great intellectual awakening under fa-\\nvorable conditions, became the genius that produced\\nresults of surpassing power and beauty. The Greeks\\ncreated when European civilization was young, and\\nas yet there was little of the ideal that, in the Attic\\nPeriod, blossomed into the conceptions of the True,\\nthe Beautiful, and the Good.\\nIn any other period never has so great a master as\\nSocrates found so great a pupil as Plato never has\\nso great a master as Plato encountered so great a\\npupil as Aristotle. Each pupil grasped and enlarged\\nupon the mighty work of his instructor.\\nThe world still wonders how any age could be-\\ncome so suddenly and highly creative. Like the\\ncentury plant, the Greek race seemed to have been\\naccumulating, through a long period, power for a\\nquick and startling development. The thoughtful", "height": "3378", "width": "2102", "jp2-path": "educationlifepap00bake_0043.jp2"}, "44": {"fulltext": "30\\nEDUCATION AND LIFE.\\nhistorian enumerates many favoring conditions. The\\nGreeks as a race were active, eager for knowledge,\\nand had a capiicity for healthy ideal conceptions.\\nThe beneficent climate brought them in contact with\\nnature, and the peculiar charm of their sky, air,\\nmountains, and sea filled them with a sense of wonder\\nand a sense of beauty. We may also mention the\\nstimulus of their intercourse with their own colonies\\nand with other peoples their religion, which con-\\ntained the germs of ethical and philosophical thought,\\nand was favorable to freedom of view the respect\\nfor law that sought for the rules of the state and\\nfor individual conduct a foundation in permanent\\nprinciples.\\nSocrates is a more favorite theme than Plato, partly\\nbecause he is the first of the three heroic figures that\\nmark the beginning of philosophy. Then his name\\nis surrounded with a halo that was constituted by the\\nevents of Athens greatest period of fame. He lived\\njust after the glory of victory over the Persian inva-\\nders had stimulated the Greek pride and every ac-\\ntivity that is born of pride and hope. He lived in the\\nperiod of Athenian supremacy and was contemporary\\nwith Phidias, Sophocles, Euripides, Aristophanes,\\nHerodotus, Thucydides, and Pericles.\\nPlato, on the contrary, beheld the beginning of the\\nmisfortunes of Attica and of the decay of Greece.\\nIt was the period of the Peloponnesian Wars, of the\\nSpartan and theTheban Supremacy. It was the time\\nof the Thirty Tyrants and of the restored Democracy.\\nBut while the time of Plato was not that of the\\ngreatest national glory, it permitted the free develop-\\nment of philosophical thought which later culminated\\nin Aristotle.", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0044.jp2"}, "45": {"fulltext": "PLATO S PHILOSOPHY.\\n31\\nSocrates, with earnestness of soul, with contempt\\nfor the extreme democratic spirit of his time and the\\ngrowing disregard of divine and human law, with\\ncontempt for the Sophists, whose teachings were no\\nhigher than prudential preparation for practical life\\nand cultivation of the morals and manners of a Lord\\nChesterfield, devoted himself to exposing the igno-\\nrance and false reasoning of the day and to the search\\nfor truth, setting up for his ideal the Supreme Good\\nwhich included the True and the Beautiful. He,\\nhowever, was practical in that he taught that all good\\nwas good for something whatever was ideal was to\\nbe applied in real life, and he was a notable example\\nof closely following ideals with practical action.\\nKnow thyself was his maxim, and, in knowing\\nthyself, know the good and follow it.\\nSocrates is the practical man, Plato the idealist and\\nliterary man, Aristotle the scientific man. Socrates\\nleft us no writings, and, while Plato in his works uses\\nSocrates as his chief interlocutor, the dialogues are\\nto be regarded as expressing Socrates* philosophy as\\nchanged and enlarged by the views of Plato. Xeno-\\nphon s Memorabilia is the source of more nearly\\naccurate views of the life and teachings of Socrates.\\nPlato uses Socrates method of induction and exact\\ndefinition to reach the truth aimed at. Many of the\\nscenes are like plays, some of which would take on a\\nstage setting, with characters that are very much alive\\nand very human. Although in pursuit of the most seri-\\nous subjects, a dramatic tone runs through the discus-\\nsions. In the first book of the Republic, Thrasym-\\nachus in argument gets angry, grows red in the face,\\nand fairly roars his views at Socrates, who pretends to\\nbe panic-stricken at his looks. Later Thrasymachus", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0045.jp2"}, "46": {"fulltext": "32\\nEDUCATION AND LIFE.\\nasks, I want to know, Socrates, whether you have a\\nnurse. To Socrates look of astonished inquiry he\\nmore than intimates that the philosopher is too\\nchildish to go about unattended. Many of the dia-\\nlogues are in part historical facts. The characters are\\nthe neighbors and friends or intellectual antagonists\\nof the philosopher. The doctrines he combats are\\ndoctrines of the day, the scenes are real and in or\\nabout Athens. The tyranny he hates and the ex-\\ntreme democracy he satirizes are forms of government\\nwhose evils he has observed, and from which he has\\nsuffered. You read the dialogues, follow their\\nthought, get into their spirit, and you are brought in\\ntouch with the great, throbbing life of the Athenian\\ncommonwealth. A few dialogues, carefully read, are\\nworth a hundred volumes of the commentators.\\nIt is related that at a certain time Socrates dreamed\\nhe saw a young swan perched on his knee. Soon it\\ngained strength of wing and flew away, singing a sweet\\nsong. The next day Plato appeared and became the\\nintimate pupil of Socrates. This is one of many\\nmyths, later invented to enlarge the halo of a great\\nname. It was said that Plato was the son of Apollo\\nand that the bees of Hymettus fed him with honey,\\ngiving him the power of sweet speech. Myths aside,\\nthe chance that made Plato the intimate friend and\\ndisciple of Socrates became of vast significance to\\nthe future history of philosophy. Plato was of aristo-\\ncratic parentage he showed in his youth a poetic\\ntemperament, which was later displayed in the dra-\\nmatic art of his writings. After the death of Socrates\\nin 399 B. c, he travelled and resided at various courts.\\nAt the age of forty he returned to Athens and opened\\n1", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0046.jp2"}, "47": {"fulltext": "PLATO S PHILOSOPHY.\\n33\\nhis school in the Gymnasium of the Academy, where\\nwith one or two intervals he taught for a period of\\nforty years. Aristotle was for twenty years his pupil,\\nand there are many interesting accounts of the rela-\\ntion between pupil and master.\\nPlato had in him somewhat of the Puritan, while\\nAristotle was more a man of the world, and we may\\nsuppose that he often maintained his opinions with\\nhis customary sarcastic smile. Reoffended the more\\naustere tastes of his master by nicety of dress, care of\\nhis shoes, display of finger rings, and a dudish cut of his\\nhair. Contemporaries speak of Plato with admiration\\nfor his intellect and reverence for the beauty of his\\ncharacter, which was elevated in Olympian cheerful-\\nness above the world of change and decay.\\nIn our purpose to touch upon some points of\\nPlato s doctrines, we are treating of a transcendent\\ngenius whose work has profoundly affected the\\nthought of the world. Platonism reappears as Neo-\\nPlatonism in the second and third centuries of our\\nera is largely adopted in its new form a century\\nlater by St. Augustine, the great expounder of Chris-\\ntianity and teacher of the Middle Ages arises again\\nin the seventeenth century proclaiming that moral\\nlaw is written in fixed characters in every rational\\nmind culminates in the grand idealism of Schelling\\nand Hegel is transmitted to-day in the magnificent\\nidealistic ethics of such men as Caird, Green, and\\nBradley gives the cardinal virtues to Christianity\\nfurnishes a broad and inspiring ethical code for the\\npresent speaks with an inspiration that largely meets\\nthe approval of the Christian world inspired the\\nUtopia and the New Atlantis and all ideal schemes\\nof government and society was, following Socrates,\\n3", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0047.jp2"}, "48": {"fulltext": "34\\nEDUCATION AND LIFE.\\nthe father of the inductive method became the\\nstarting point for the scientific study of nature and\\npsychology in the eleventh century was a large ele-\\nment in the humanistic movement, which at the close\\nof the middle ages created modern natural science\\ncreated conceptions which, developing down through\\nthe centuries in two diverging lines, indirectly found\\nhighest expression in the idealism of Hegel and the\\nevolution of Spencer, and is likely to furnish in broad\\noutlines, especially as presented by Aristotle, ground\\nfor the reconciliation of the opposite poles of philoso-\\nphy in a spiritual evolution.\\nWhat was Plato s central idea? It was the exist-\\nence of fixed principles in the universe, principles\\nrealized in the consciousness of man, through pur-\\nsuit of knowledge. Socrates aimed at a permanent\\nground for ethical wisdom in a time when the old\\nfoundations of conduct and of divine and human\\nlaw were shaken. He was the progenitor of the in-\\nductive method, in that he sought in numerous in-\\nstances and opinions the essential common ground\\nor principle, and aimed at exact definition. The\\nclass concept, general notion, universal truth, was\\nthe object of his search. And we find him, for in-\\nstance, in Plato, tracing through the ten books of the\\nRepublic the essential character of justice. Plato,\\nfollowing Socrates, sought a foundation for ethical\\nconceptions in a metaphysical theory, the Doctrine\\nof Ideas, a magnificent illustration of the truth that\\nspeculative philosophy grows out of man s earnest\\ndesire to know why he is here, and what is the mean-\\ning of his moral nature.\\nIt will help much any view in the field of philoso-", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0048.jp2"}, "49": {"fulltext": "PLATO S PHILOSOPHY.\\n35\\nphy to keep uppermost the thought of distinct\\nclasses, types, or kinds of things in nature the\\nthought of the corresponding class concepts, general\\nnotions or universals in the human mind and the\\nthought of original ideas in the mind of God, as con-\\nstituting principles or laws or modes of action in\\nnature. This is not a world of chaotic chance, it is a\\nworld of rational and progressive order, and we are\\ncompelled to seek for the architecture an architect\\nand a plan embodying rational ideas. Plato s ideas\\nare eternal entities existing neither in nature nor in\\nthe mind of God, but nevertheless the archetypes,\\nforms, or patterns after which every kind of things to\\nwhich may be applied a common name was fashioned.\\nPlato here held in an imperfect way the mighty truth\\nof all philosophy, and the Ideas have reappeared in\\nmany guises, as the forms or essences of Aristotle,\\nexisting only as realized in nature, as ideas in the\\nmind of God, as the self-evolving categories of Hegel,\\nas the perfecting principle and the fashioning laws in\\nthe doctrine of evolution.\\nMan in his preexistent state dwelt in the region of\\nimmaterial ideas and gazed on the fulness of their\\ntruth. At his human birth he was made oblivious\\nof his past existence, and growth in wisdom was a\\ngradual realization in the consciousness of the eternal\\nverities formerly known. As in Wordsworth, man s\\nbirth was but a sleep and a forgetting growth in\\nknowledge was a remembering. Trailing clouds of\\nglory do we come from God, who is our home. The\\ntruth in this metaphor of philosophy, we may believe,\\nis that man is of divine origin, and hence may know\\nthe divine revelations in his own being and in the\\nmaterial world. Here was foreshadowed in rough", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0049.jp2"}, "50": {"fulltext": "36 EDUCATION AND LIFE.\\noutlines the spiritual idealism which in its fresh form\\nappears to be gaining new ground to-day. God\\nwrites the book of nature man is the son of God\\nand reads and vaguely understands the meaning of\\nthe mighty volume.\\nSensations are not knowledge, but the signs of\\nknowledge, as words are the signs of thought, and\\nthe mind is innately active and rational, else there\\ncould be no interpretation of those signs. This ap-\\npears to be the true explanation of the fact that we\\nare educated by contact with nature. Without the\\nsigns, no communication of knowledge without the\\nnative power of the reader, no reception of knowl-\\nedge.\\nPlato held that the ideas were manifest in nature\\nand were also innate in the mind hence by self-\\nexamination and comparison with the copies of the\\nideas in nature, man arrived at essential truth which\\nwas the work of philosophy.\\nPlato identified the Idea of Ideas with Cause, Mind,\\nthe Good or God. God was a personality and su-\\npreme above the gods. He was named by his chief\\nattribute, the Good, and of this the True and the\\nBeautiful were qualities. Cousin says, The True,\\nthe Beautiful, and the Good are only revelations of\\nthe same Being that which reveals them to us is\\nreason. If all perfection belongs to the perfect\\nbeing, God will possess beauty in its plenitude. The\\nfather of the world, of its laws, of its ravishing\\nharmonies, the author of forms, colors, and sounds,\\nhe is the principle of beauty in nature. It is he\\nwhom we adore without knowing it, under the\\nname of the ideal, when our imagination, borne on\\nfrom beauties to beauties, calls for a final beauty", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0050.jp2"}, "51": {"fulltext": "PLATO S PHILOSOPHY.\\n17\\nin which it may find repose. This passage is\\nthoroughly Platonic in spirit and throws much\\nlight on the meaning of these absolute ideas of\\nPlato. With change of terms the same passage\\nwould apply to Truth and Goodness. We trace\\nthem as they appear in the conscious reason and\\ndisposition, as they are manifested in the relations\\nof society or are suggested by the reality and benefi-\\ncence of the world, and we are led to the concep-\\ntion of the perfect ideals whose truth exists in God.\\nPlato has four principles whose interrelation and\\nprocess of the active elements determine the world,\\nas the laws of modern evolution are conceived to\\nwork out the results discovered by science (i) un-\\nlimited, unformed, or chaotic nature (2) law, im-\\nposing limits and forms upon nature (3) the result-\\ning, definite types and ideas of a rational world (4)\\nthe Cause which effects these results.\\nThe Good is that which imparts truth to the ob-\\nject and knowledge to the perceiving subject, and is\\nthe cause of science and truth hence, to know the\\nGood is the ethical aim, for to know the Good is to\\nact in harmony with it, and knowledge is virtue.\\nPlato was fully aware that the philosopher, then\\nas to-day, was regarded by the many as a useless\\nstar-gazer, and in the celebrated Allegory of the Cave\\nhe shows the relation of true insight to the common\\nview of life and the world. He imagines dwellers in\\na cave so placed that they see only the shadows of\\npassing objects and hear only the echoes of sounds\\nfrom the outer world. If released and brought to\\nthe full light of the sun they are dazzled and pained,\\nand think they are in a world of false appearance,\\nand believe the realities are the familiar shadows in", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0051.jp2"}, "52": {"fulltext": "38 EDUCATION AND LIFE.\\nthe cave. After a while they become accustomed to\\nthe day and the real objects, and see their truth and\\nbeauty. And if they return to the cave, they are\\nhalf blind and appear ridiculous to the dwellers\\nthere. He concludes, Whether I am right or not,\\nGod only knows; but, whether true or false, my\\nopinion is that in the world of knowledge the idea\\nof good appears last of all, and is seen only with an\\neffort and, when seen, is also inferred to be the\\nuniversal author of all things beautiful and right,\\nparent of light and lord of light in this world, and\\nthe source of truth and reason in the other this is\\nthe first great cause which he, who would act ration-\\nally either in public or private life, must behold.\\nTo the Sophist, who follows the opinion of the\\nmany instead of regarding fixed principles of truth, he\\npays his respects with the searching satire of a Carlyle.\\nHis theology, which is a part of his philosophy,\\nhas many striking features that have commanded the\\nastonishment of the Christian world. God the\\nCreator changes not He deceives not. It is wrong\\nto do good to friends and injure enemies, for the in-\\njury of another can be in no case just. If you have\\na quarrel with any one, become reconciled before\\nyou sleep. In heaven is the pattern of the perfect\\ncity. All things will work together for good to the\\njust. He advocates the severest abstract piety that,\\nas in the conduct of the sternest Roman or the se-\\nverest Puritan, swerves not from duty. The myth\\nof Er, the Armenian, reminds us in many points of\\nthe judgment day and his exhortation to pursue\\nthe heavenly way that it may be well with us here\\nand hereafter, may be our salvation if we are obedi-", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0052.jp2"}, "53": {"fulltext": "PLATO S PHILOSOPHY.\\nent, is one of the most striking in the history of\\nreligious beHef.\\nIn the fifth book of the Laws is an exhortation\\nto right living that partakes of the spirit of the Chris-\\ntian philosophy. Every man is to honor his own\\nsoul with an honor that regards divine good, to value\\nprinciple higher than life, to place virtue above all\\ngold, to glory in following the better course, to count\\nreverence in children a greater heritage than riches,\\nto regard a contract as a holy thing, to avoid excess\\nof self-love and to adhere to the truth as the begin-\\nning of every good. We need no further illustration\\nof the fact that Platonism was naturally welcomed\\nby the early Christian Church.\\nThe ethical ideals of Plato are the most valuable\\nphase of his writings. In the First Book of the\\nRepublic, Thrasymachus, in a dialogue with Soc-\\nrates, defines justice to be Sublime Simplicity and\\nargues that the unjust are discreet and wise, as some\\nmay argue to-day that shrewd dishonesty is com-\\nmendable. The ethics of Plato is the opposite pole\\nof this philosophy, and as such stands for the ra-\\ntional and moral order of the world. His system is\\nnot hedonistic, but ideal. It aims at a good, but the\\ngood is attained by a life of virtue.\\nIn a famous passage of the Republic, the tran-\\nscendently just man is described. He is to be clothed\\nin justice only. Being the best of men, he is to be\\nesteemed the worst, and so continue to the hour of\\nhis death. He is to be bound, scourged, and suffer\\nevery kind of evil, and even be crucified still he is to\\nbe just for righteousness* sake. No wonder some\\nChristian fathers believed this referred to Him who", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0053.jp2"}, "54": {"fulltext": "40\\nEDUCATION AND LIFE.\\nwas to come, as described in the celebrated chapter\\nof Isaiah. The best man is also the happiest,\\nwhether seen or unseen by gods and men. In the\\nCrito Socrates will not escape from prison if it is not\\nright, though he suffer death or any other calamity.\\nVirtue is the health and beauty and well-being of\\nthe soul, and vice is the disease and weakness and\\ndeformity of the soul. He is a fool who laughs\\nat aught but folly and vice. The possession of the\\nwhole world is of no value without the good. No\\npleasure except that of the wise is quite true and\\npure. Is not the noble that which subjects the\\nbeast to the man, or rather to the god in man\\nHow would a man profit if he received gold and\\nsilver on the condition that he was to enslave the\\nnoblest part of him to the worst The Holy is\\nloved of God because it is Holy. Not pleasure, but\\nwisdom and knowledge and right opinions and true\\nreasonings are better, both now and forever. The\\ngood ruler considers not his own interest, but that of\\nthe state. The governing class are to be told that\\ngold and silver they have from God the divine\\nmetal is in them.\\nAny one who finds in these views a doctrine of\\npleasure must seek with a prejudiced eye. Plato, as\\nusual, anticipates later ethical discussions, and points\\nto the fact that there is a quality in pleasure and\\nquality in conduct is the very contention of absolute\\nmoralists. He speaks of the soul whose dye of good\\nquality is washed out by pleasure. The attainment\\nof genuine well-being, the development of divine\\nqualities within men, was the aim, and the conscious-\\nness of this priceless possession of rational manhood\\nwas the incidental reward. His doctrine places be-", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0054.jp2"}, "55": {"fulltext": "PLATO S PHILOSOPHY.\\n41\\nfore men abstract ideals of Truth, Beauty, and Good-\\nness, which invite the better nature by their supreme\\nexcellence.\\nPlato enumerates four virtues Wisdom, Courage,\\nTemperance, Justice. Professor Green interprets\\nthem in modern form, and maintains their fixed\\nstandard of excellence and universal application.\\nAny modern analysis of the principles of conduct\\nwhich contribute to health of soul and are favorable\\nto success in life, would confirm the enumeration of\\nthe Greek virtues. Professor Green says The Good\\nWill is the will (i) to know what is true and to make\\nwhat is beautiful (2) to endure pain and fear (3) to\\nresist the allurements of pleasure (4) to take for\\none s self and to give to others, not what one is in-\\nclined to, but what is due. Not only does he enjoin\\nthe spirit of justice, but the cultivation of moral\\ncourage, and, as contrasted with lazy ignorance, the\\ngrowth in wisdom which is realization of virtue.\\nWisdom played a peculiar and important part in\\nthe Greek ethics. Vice was ignorance, because the\\nwise man could but live according to his best knowl-\\nedge. And the Greeks, properly interpreted, were\\nright. Did we see virtue in all its truth and beauty,\\nand vice in all its deformity, we could but choose\\nthe best. Growth in wisdom was a gradual realiza-\\ntion in the soul of the heavenly ideas that were the\\ntrue heritage of man, and in this development the\\nsoul was gradually perfected. This beautiful and\\nsatisfying philosophy reappears to-day in some of\\nthe most ennobling systems of ethics the world has\\nproduced. It makes individual and race progress an\\nincrease in consciousness of the knowledge of truth\\nand virtue, a revelation of the divine within us.", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0055.jp2"}, "56": {"fulltext": "42\\nEDUCATION AND LIFE.\\nThe Jewish and the Christian conception of divine\\nlaw as binding man to the performance of his moral\\nobligations was not strongly characteristic of the\\nGreek mind. But responsibility, without which con-\\nduct can have no ethical significance, was by no\\nmeans foreign to Plato s system. In the myth of\\nEr the soul has its choice of the lot of life, and its\\ncondition at the end of the earthly career is a re-\\nquital for the deeds done in the body. Throughout\\nPlato s writings the implications of personal merit or\\nguilt are prominent.\\nIt is a doctrine of virtue rather than of duty. He\\nwho sees the right and does not do it is a fool, but\\nthat is his matter. He is not bound by any moral\\nlaw to be wise. If he is virtuous it is well if not, so\\nmuch the worse for him. Love of God is the essen-\\ntial of the Christian ethics knowledge of the Good,\\nof the Greek. To pursue the Good was virtue, and\\nvirtue he sets forth in world-wide contrast with vice.\\nPlato s conception of justice, or right, was so exalted\\nthat some have thought he attained in later years\\nan insight into the nature of conscience, or the Moral\\nFaculty.\\nThe Greek idea of beauty must be touched in\\npassing. The wise life was a beautiful life. The\\nBeautiful was an attribute of the Deity. They had\\nthe love of Beauty which Goethe possessed when he\\nhad become fascinated with the study of Greek art,\\nand exclaimed, The Beautiful is greater than the\\nGood, for it includes the Good, and adds something\\nto it. Plato calls the Beautiful the splendor of the\\nTrue. The youth should learn to love beautiful\\nforms, first a single form, then all beautiful forms\\nand beauty wherever found then he will turn to", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0056.jp2"}, "57": {"fulltext": "PLATO S PHILOSOPHY.\\n43\\nbeauty of mind, of institutions and laws, and sci-\\nences, and he will gradually draw toward the great\\nsea of beauty, and create and contemplate many fair\\nthoughts, and he will become conscious of absolute\\nbeauty, and come near to God, who is transcendent\\nbeauty and goodness.\\n-T-\\nPlato s philosophy makes education a process of\\ndeveloping the power and knowledge latent in the\\nmind, rather than a process of teaching. The So-\\ncratic method of drawing out is one of time-honored\\nuse among pedagogues. Plato defines a good edu-\\ncation as That which gives to the body and to the\\nsoul all the beauty and all the perfection of which\\nthey are capable. The ideal aim is the harmonious nL*\\nor symmetrical development of the physical, mental,\\nand moral powers. Physical training is for the health\\nof the soul, as well as for the strength and grace of\\nthe body. The training of the reason is of first\\nimportance. The aesthetic emotions are to be culti-\\nvated as a means of moral and religious education.\\nMemory is little emphasized.\\nThe artisans and laborers were simply to learn a\\ntrade the warrior class were to be trained in gym-\\nnastics and music. The complete education of the\\nhighest class, or the magistrates, was to include\\nmusic and literature, gymnastics, arithmetic, geometry\\nand astronomy, and finally philosophy. All this was\\nto be supplemented by practical acquaintance with\\nthe details of civil and military functions.\\nEducation is the foundation of the state, and in\\nthe Laws he would make it compulsory. The\\nwomen are to receive the same training as the men.\\nChildren are to be taught to honor their parents", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0057.jp2"}, "58": {"fulltext": "44 EDUCATION AND LIFE.\\nand respect their elders. The direction in which\\neducation starts a man will determine his future life.\\nIn early childhood education is to be made attractive,\\nalthough to unduly honor the likings of children is\\nto spoil them. The talcs which children are per-\\nmitted to hear must be models of virtuous thought.\\nHarmful tales concerning the gods and heroes are\\nprohibited, but noble traits and deeds of endurance\\nare to be emphasized. Youth should imitate no\\nbaseness, but what is temperate, holy, free, and\\ncourageous for imitations, beginning in early\\nyouth, at last sink into the constitution and become\\na second nature. Children must not be frightened\\nwith ghost stories and reference to the infernal\\nworld.\\nExcessive athletics makes men stupid and subject\\nto disease. The kinds of music employed in educa-\\ntion must inspire courage, reverence, freedom, and\\ntemperance. Art should present true beauty and\\ngrace, to draw the soul of childhood into harmony\\nwith the beauty of reason. Rhythm and harmony\\nfind their way into the secret places of the soul,\\nmaking the soul graceful of him who is rightly\\neducated. Good language and music and grace\\nand rhythm depend on simplicity.\\nArithmetic cultivates quickness, and teaches ab-\\nstract number and necessary truth. Geometry deals\\nwith axiomatic knowledge and will draw the soul\\ntoward truth. Astronomy compels the mind to\\nlook upward. It is to be studied not so much for\\npractical use, as in navigation, but because the mind\\nis purified and illumined thereby. In this connec-\\ntion Plato maintains his position against those who\\ncarp at the so-called useless studies.", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0058.jp2"}, "59": {"fulltext": "PLATO S PHILOSOPHY.\\n45\\nPlato s ideal state ofifends the thought of conserva-\\ntive men more than all else in his writings, but it\\nwas conceived in view of the highest ideas of virtue\\nand justice. It was simply bad psychology. He\\nenumerates and describes five kinds of states and the\\ncorresponding five types of individual character.\\nIndeed he studies justice first in the ideal state, and\\nthen in the individual. The three impulses of the\\nsoul are compared with the three classes of citizens\\nin the state, and to each he ascribes its excellence,\\nthus forming his list of virtues. But we cannot\\ndwell upon this phase of Plato s teachings. We\\nmay, however, refer to his caricature of extreme\\ndemocracy it has a useful modern application.\\nIn this state the father descends to his son and\\nfears him, and the son is on a level with his father\\nand does not fear him. The alien is equal to the\\ncitizen, and the slave to the master. The master\\nfears and flatters his scholars, and the scholars despise\\ntheir masters. The young man is on a level with\\nthe old, and old men, for fear of seeming morose\\nand authoritative, condescend to the young and are\\nfull of pleasantry and gayety. Even the animals in\\nthe democracy show the spirit of equality, and the\\nhorses and asses march along the streets with all the\\nrights and dignities of freemen, and will run at you\\nif you do not get out of their way, and everything\\nis just ready to burst with liberty. The citizens\\nbecome sensitive and chafe at authority, and cease\\nto care for the laws. Surely the statesman can turn\\nto Plato for wisdom, for out of this condition grows\\ntyranny.\\nAnd, correspondingly, the democratical young man,\\na kind of fin de Steele type, is described. Insolence", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0059.jp2"}, "60": {"fulltext": "46 EDUCATION AND LIFE,\\nhe terms breeding, and anarchy liberty, and waste\\nmagnificence, and impudence courage.\\nNo wonder Plato saw that his ideal state would\\nnot be realized until kings became pJiilosophcrs^ that\\nis to say never. Modern dreamers might profit by\\nhis wise predictions.\\nPlato s doctrine is one of ideas and idealism as\\ncontrasted with sensations and sensationalism. It is\\nspiritualism as contrasted with materialism. The\\nhigher produces the lower, instead of the lower\\nthe higher. It is the doctrine that recognizes the\\nrational order of the world, the transcendent nature\\nof conscious man, and his ethical aim. It places\\nideals before man, in the attaining of which he comes\\nto realization of his true being. It is a doctrine of\\nrational explanation of man s existence. As such it\\nhas always strongly invited the adherence of phi-\\nlosophers and Christians. The founders of the church\\nregarded Plato as directly inspired or as having de-\\nrived inspiration from the Hebrew scriptures.\\nThe doctrine of Universals may be taken with\\nallowance, but we may believe that it represents the\\nright side of philosophical thought. It matters not\\nmuch whether we hold to the view of Plato s ideas\\nor native truths of the mind developed by experience\\nor the creative activity of the mind in knowing the\\nouter world or the doctrine of participation in the\\ndivine nature and divine thought or the power to\\ngeneralize from the facts of subjective and objective\\nnature, a power above, and not of, material nature\\nall these views imply man s spiritual and ideal\\ncharacter. Behind man and behind nature is the\\nsame reality. In some sense (not the pantheistic, as", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0060.jp2"}, "61": {"fulltext": "PLATO S PHILOSOPHY.\\n47\\ncommonly understood) both are manifestations of\\nthat reality. Hence the power of man to know the\\nworld, because it is a rational world, and manifesta-\\ntion answers to manifestation, thought to thought.\\nHe who claims that all knowledge is founded in\\nsensation is partly right for to know the outer\\nrealm is to realize the inner and to know, in part,\\nthe truth of the Universe.\\nSubjective ideas, in some form, must be retained in\\nphilosophy. Our world, as a world of evolution, is\\norderly and has a progressive plan hence, according\\nto all human conception, is the product of ideas\\nworked out through what are called the laws of nature.\\nMen have always asked what is the use of philoso-\\nphy, and to-day they repeat the question with\\nemphasis. We appreciate the state of mind that\\nrejoices in consciousness of standing on the solid\\nearth, the courageous patience that works out with\\nguarded induction scientific truth, the honesty that\\nwill not substitute hasty conjecture for fact, and the\\nfaith that works toward results to be fully realized\\nonly in the distant future. But many scientific men\\nare coming to regard biological and psychological\\nsciences as great laboratories for philosophy. We\\nmay believe the coming problems will be solved by\\nthe cooperation of philosophy and science. Science\\nstudies the objective side and philosophy the sub-\\njective side of the same reality.\\nPhilosophy has a use as an attempt to satisfy the\\nimperative need of men to ask the meaning of their\\nbeing. It has a use as forming a rational hypothesis\\nconcerning a First Cause, and a Final Aim. It is a\\nground of belief in ideals. All speculative philosophy\\nhas been inspired more or less by Platonism, and has", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0061.jp2"}, "62": {"fulltext": "48\\nEDUCATION AND LIFE.\\ngiven the world the noblest, most hopeful, useful,\\nand influential systems of ethics. Philosophical\\ntraining gives the power to view comprehensively,\\nconnectedly, and logically any group of facts. It\\ncontains the presuppositions of science and of our\\nvery existence. The investigator in the forest learns\\nmany valuable details if he ascends the mountains,\\nhe views the landscape as a whole, and, as it were,\\nfinds himself. Finally philosophy represents the\\nsupreme, the spiritual, interests of man and aims at\\nessential truth.\\nWill it be relegated to the shelves of archaeology\\nThe signs of to-day appear to answer no. In the\\nwhole history of philosophy, the mind has never been\\nable to rest permanently in any extreme or one-sided\\nposition or in any position that is inadequate to\\nexplain essential facts of existence. Hence it cannot\\nrest permanently in materialism. A recent writer\\nspeaks of the history of philosophy as preeminently\\na record of remarkable returns of the human intellect\\nto ancient follies and dreams, long since outgrown\\nand supposed to have been consigned to oblivion.\\nWell It is strange indeed if nature has evolved\\na product whose needs, instincts, and native beliefs\\nare a lie, a product without aim or rational ground\\nfor existence. If it is so, then pessimism is our\\nphilosophy and annihilation our best solution of the\\nproblem of conscious life. Most men are too re-\\nspectful believers in evolution to ascribe to nature\\nany such satanic irony.\\nAt any rate one likes to take an excursion in this\\nfield he feels benefited by the trip. Men still like\\nto seek the great fountain head of philosophy, and\\ntake a dip in the Castalian spring a mental bath of", "height": "3372", "width": "2106", "jp2-path": "educationlifepap00bake_0062.jp2"}, "63": {"fulltext": "PLATO S PHILOSOPHY.\\n49\\nthis sort is a good and useful thing. They Hke to sit\\nin the shady groves of the Academy and Hsten to\\nPlato or walk with Aristotle in the environs of the\\nGymnasium. The mighty minds of the past have\\nmarked out the broad outlines of truth it is our\\nwork to fill in, to correct. The ethical conceptions\\nwere furnished by the ancients. The modern world\\nhas merely made them richer in content and broader\\nin application. The deeper meaning of any philoso-\\nphy or science is learned by the historic method,\\nwhich gives us the trend of events.\\nThe closing words of the Republic are an appro-\\npriate ending to the discussion of Plato And\\nthus, Glaucon, the tale has been saved and has not\\nperished, and may be our salvation, if we are obedient\\nto the spoken word and we shall pass safely over\\nthe river of Forgetfulness and our soul will not be\\ndefiled. Wherefore my counsel is that we hold fast\\nto the heavenly way and follow after justice and\\nvirtue always, considering that the soul is immortal\\nand able to endure every sort of good and every sort\\nof evil. Thus shall we live, dear to one another and\\nto the gods, both while remaining here and when,\\nlike conquerors in the games who go round to gather\\ngifts, we receive our reward. And it shall be well\\nwith us both in this life and in the pilgrimage of a\\nthousand years which we have been reciting.\\nPlato, thou reasonest well\\nElse whence this pleasing hope, this fond desire,\\nThis longing after immortality\\n*Tis the divinity that stirs within us\\nTis heaven itself that points out an hereafter,\\nAnd intimates eternity to man.\\n4", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0063.jp2"}, "64": {"fulltext": "SECONDARY EDUCATION: A REVIEW*\\nThe manner of investigation of the Committee of\\nTen took a somewhat different turn from what was\\nanticipated when the original report which led to the\\nundertaking was made, but no one now doubts the\\nwisdom of the plan finally adopted. It would be\\nIn a report on requirements for admission to college, made to\\nthe National Council of Education in 1891, the following recom-\\nmendation appeared\\nThat a committee be appointed by this Council to select a dozen\\nuniversities and colleges and a dozen high and preparatory schools,\\nto be represented in a convention to consider the problems of second-\\nary and higher education.\\nIn accordance with the recommendation, the committee making\\nthe report, of which the writer was chairman, was authorized to call\\na meeting of representatives of leading educational institutions, at\\nSaratoga in 1892. Invitations were issued and some thirty delegates\\nresponded. After a three days session a plan was formulated, which\\nwas adopted by the National Council. The Committe of Ten, thus\\nappointed and charged with the duty of conducting an investigation\\nof secondary-school studies, held its first meeting in New York City\\nin November, 1S92, with President Eliot of Harvard University as\\nchairman. The committee arranged for nine subcommittees or\\nconferences, each to consider a principal subject of high-school\\ncourses, and submitted to them definite inquiries. Each conference\\nwas composed of prominent instructors in the particular subject as-\\nsigned. The inquiries covered such points as place of beginning the\\nstudy, time to be given, selection of topics, advisability of difference\\nin treatment for pupils going to college and for those who finish with\\nthe high school, methods, etc. The reports of these conferences in\\nprinted form, together with a summary of the recommendations, were\\nin the hands of the Committee of Ten at their second meeting in New", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0064.jp2"}, "65": {"fulltext": "SECONDARY EDUCATION A REVIEW.\\n51\\ndifficult to find groups of men in America better\\nfitted than the members of the conferences appointed\\nby the Committee to discuss the specific subjects as-\\nsigned them and their recommendations as to choice\\nof matter for secondary schools, the time element,\\nplace of studies in the curriculum, and the best\\nmethods constitute a most valuable contribution to\\nthe educational literature of the period. In the\\nmain, they represent the best thought of practical\\neducators.\\nWe shall not enter into a discussion of the details\\nof these conference reports each report and, in\\nmany instances, each section of a report is in itself a\\nlarge theme. The summary of results and the rec-\\nommendations of the Committee of Ten will occupy\\nthe time allotted.\\nIt was expected that the report as a whole would\\nexcite much discussion and invite extensive criticism\\nand if no other result is attained than the sharpening\\nof wits in controversy, the existence of the report has\\nsufficient warrant.\\nIt is Impossible to say of any opinions that they\\nare final, and of any methods that they are the best.\\nSome hold that the eternal verities are to be discov-\\nered in the consciousness of the few geniuses, and\\nthat obtaining a consensus of opinion is not the way\\nto reach wise conclusions. If we are Hegelian in our\\nphilosophy of history, we shall hold to the law of\\nYork, November, 1893. The report of the Committee of Ten, in-\\ncluding the conference reports, through the good offices of the Com-\\nmissioner of Education, was published by the Government.\\nAs a member of the Committee of Ten, the author was invited to\\nreview the Report before the Council of Education, at a meeting held\\ninAsbury Park, July, 1894.", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0065.jp2"}, "66": {"fulltext": "52 EDUCATION AND LIFE.\\ndevelopment, shall believe that each stage of thought\\nis a necessary one, that the best light is obtained by\\nthe historic method, and that the highest evolution\\nof thought is to be found in the belief and practice of\\nthe advanced representatives of any line of investiga-\\ntion. The work of the conferences was to correlate\\nthe parts of each subject by the method of applying\\nreason to history it was the work of the commit-\\ntee proper to correlate these results by the same\\nmethod. Whether the committee was large and\\nvaried enough to represent all sides is to be decided\\nby the discussions of those best fitted to form\\nopinions.\\nAfter a careful review of the work of our com-\\nmittee, I venture to make a formal list of opinions\\npresented, most of which, I think, should be heartily\\nindorsed, reserving till later the discussion of a few\\nof them\\n1. That work in many secondary school studies\\nshould be begun earlier.\\n2. That each subject should be made to help every\\nother, as, for example, history should contribute to\\nthe study of English, and natural history should be\\ncorrelated with language, drawing, literature, and\\ngeography.\\n3. That every subject should be taught in the same\\nway, whether in preparation for college or as part of\\na finishing course.\\n4. That more highly trained teachers are needed,\\nespecially for subjects that are receiving increased\\nattention, as the various sciences and history.\\n5. That in all scientific subjects, laboratory work\\nshould be extended and improved.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0066.jp2"}, "67": {"fulltext": "SECONDARY EDUCATION A REVIEW. 53\\n6. That for some studies special instructors should\\nbe employed to guide the work of teachers in ele-\\nmentary and secondary schools.\\n7. That all pupils should pursue a given subject in\\nthe same way, and to the same extent, as long as they\\nstudy it at all.\\n8. That every study should be made a serious sub-\\nject of instruction, and should cultivate the pupil s\\npowers of observation, memory, expression, and rea-\\nsoning.\\n9. That the choice between the classical course\\nand the Latin-scientific course should be postponed\\nas long as possible, until the taste and power of the\\npupil have been tested, and he has been able to de-\\ntermine his future aim.\\n10. That twenty periods per week should be\\nadopted as the standard, providing that five of these\\nperiods be given to unprepared work.\\n11. That parallel programmes should be identical\\nin as many of their parts as possible.\\n12. That drawing should be largely employed in\\nconnection with most of the studies.\\n13. The omission of industrial and commercial\\nsubjects. This is mentioned without comment.\\n14. That more field work should be required for\\ncertain sciences.\\n15. The desirability of uniformity. Not definitely\\nrecommended in the report.\\n16. That the function of the high schools should\\nbe to prepare for the duties of life as well as to fit\\nfor college.\\n17. That colleges and scientific schools should ac-\\ncept any one of the courses of study as preparation\\nfor admission.", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0067.jp2"}, "68": {"fulltext": "54 EDUCATION AND LIFE.\\n1 8. That a good course in English should be re-\\nquired of all pupils entering college.\\n19. That many teachers should employ various\\nmeans for better preparation, such as summer schools,\\nspecial courses of instruction given by college pro-\\nfessors, and instruction of school superintendents,\\nprincipals of high schools, or specially equipped\\nteachers.\\n20. That the colleges should take a larger interest\\nin secondary and elementary schools.\\n21. That technological and professional schools\\nshould require for admission a complete secondary-\\nschool education.\\n22. That each study pursued should be given\\ncontinuous time adequate to securing from it good\\nresults.\\nThe points of the report which I should question\\nare as follows\\n1. That Latin should be begun much earlier than\\nnow. (This is a conference recommendation.)\\n2. That English should be given as much time as\\nLatin. (Conference recommendation.)\\n3. The large number of science subjects recom-\\nmended, with loss of adequate time for each.\\n4. The omission of a careful analysis of the value\\nof each subject, absolute and relative, preparatory to\\ntabulating courses.\\n5. The apparent implication that the multiplying\\nof courses is advisable.\\n6. The implications that the choice of subjects by\\nthe pupils may be a matter of comparative indiffer-\\nence the doctrine of equivalence of studies.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0068.jp2"}, "69": {"fulltext": "SECONDARY EDUCATION A REVIEW.\\n55\\n7. Some parts of the model programmes made by\\nthe committee.\\nAn examination of tabulated results of the in-\\nvestigations of the conferences will show that in\\ntheir opinion the following studies should be begun\\nbelow the high school\\nEnglish literature.\\nGerman or French.\\nElementary algebra and concrete geometry.\\nNatural phenomena.\\nNatural history.\\nBiography and mythology, civil government, and\\nGreek and Roman history.\\nPhysical geography.\\nThere has been much discussion within a few years\\nas to improvements in elementary courses of study,\\nwith a growing tendency toward important modifica-\\ntions. Rigid and mechanical methods and an exag-\\ngerated notion of thoroughness in every detail have\\noften become a hindrance to the progress of the\\npupils in elementary schools. The mind of the child\\nis susceptible of a more mature development at the\\nage of fourteen than is usually attained. There are\\nnumerous examples of pupils in graded schools, who,\\nwith very limited school terms, prepare for the high\\nschool at the age of fourteen. Under the guidance\\nof painstaking and intelligent parents or private\\ntutors, children cover, in a very brief time, the\\nstudies of the grammar school. All have noted,\\nunder favoring conditions, a surprising development,\\nat an early age, in understanding of history, litera-\\nture, and common phenomena, a growth far beyond\\nthat reached at the same age in the schools. These", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0069.jp2"}, "70": {"fulltext": "56\\nEDUCATION AND LIFE.\\nfacts simply show the possibilities of the period of\\nelementary education. We understand that ulti-\\nmately those best prepared to judge must determine\\nthe modifications, if any are needed, of the elemen-\\ntary courses. Some say the courses are already over-\\ncrowded, it is impossible to add anything. Is it not\\ntrue, however, that by placing less stress upon a few\\nthings, by arousing mental activity through the\\nstimulus of the scientific method, and by improving\\nthe skill of the teachers, the work suggested by these\\nconferences may be easily accomplished All these\\nexperiments are already old in many schools in the\\ncountry.\\nConsider the logical order of studies. Each child,\\nalmost from the dawn of consciousness, recognizes\\nrelations of number and space, observes phenomena\\nand draws crude inferences, records in his mind the\\ndaily deeds of his associates, and employs language\\nto express his thought, often with large use of\\nimagination. Already has begun the spontaneous\\ndevelopment in mathematics, science, history, and\\nliterature. Nature points the way and we should\\nfollow the direction. These subjects in their various\\nforms should be pursued from the first. Hill s\\nTrue Order of Studies shows that there are some\\nfive parallel, upward-running lines representing the\\ndivisions of knowledge, and that development may\\nbe compared to the encircling, onward movement of\\na spiral, which, at each turn, cuts off a portion of all\\nthe lines. If we accept this view, we must grant\\nthat geometry on its concrete side belongs to the\\nearliest period of education that the observation of\\nnatural phenomena with simple inferences will be a\\nmost attractive study to the child that the import-", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0070.jp2"}, "71": {"fulltext": "SECONDARY EDUCATION A REVIEW.\\n57\\nance of observation of objects of natural history is\\nforeshadowed by the spontaneous interest taken in\\nthem before the school period that tales of ancient\\nheroes, and the pleasing myths of antiquity, together\\nwith the striking characters and incidents of Greek\\nand Roman history, belong to the early period of\\nhistoric knowledge that the whole world of sub-\\nstance and phenomena that constitutes our environ-\\nment should be the subject of study under the head\\nof physiography or physical geography that the\\nthoughts of literature, ethical and imaginative, ap-\\npeal readily to the child s mind. We may add that\\nthe taste of children may be early cultivated, and\\nthat the glory which the child discovers in nature\\nmakes possible the art idea and the religious senti-\\nment. The reason for beginning a foreign language\\nearly is somewhat independent, but all agree that\\nearly study of a living language is desirable.\\nShould we not reconsi-der our analysis of the\\nelementary courses Superintendents and teachers\\nwill find the necessary changes not impossible but\\neasy. The sum of all that is recommended for the\\nelementary schools by the conferences is not so\\nformidable as at first appears.\\nIn the conference reports to the Committee of Ten\\nare some views that have a bearing upon the subject\\nof the high-school period. The Latin Conference\\nhopes for a modification of the grammar-school\\ncourses, that the high-school course may be be-\\ngun earlier. The Greek Conference voted that the\\naverage age at which pupils enter college should\\nbe lowered. The Conference on English was of\\nthe opinion that English work during the last two", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0071.jp2"}, "72": {"fulltext": "eg EDUCATION AND LIFE.\\nyears of the grammar-school course should be in\\nthe hands of a special teacher or teachers. The\\nConference on Modern Languages holds that when-\\never competent teachers can be secured the\\ngrammar school should have an elective course in\\nFrench or German. The Physics Conference rec-\\nommended that Whenever it is possible, special\\nscience teachers or superintendents should be ap-\\npointed to instruct teachers of elementary schools\\nin the methods of teaching natural phenomena.\\nThe History Conference thought it desirable that in\\nall schools history should be taught by teachers who\\nhave a fondness for historical studies and have paid\\nspecial attention to effective methods of imparting\\ninstruction. One member of the conference was\\nalmost ready to advise omitting history from school\\nprogrammes because of so much rote, text-book\\nteaching.\\nThese opinions are additional evidence of need of\\nmodifications in grammar-school work, and some\\nthink that ultimately the best solution will be found\\nin extending the high-school period downward to in-\\nclude part of the elementary period.\\nIt was agreed in the Committee of Ten that their\\ntask would be less difficult did the high-school period\\nbegin, say two years earlier and the reason why the\\nrecommendation of the conferences, that certain\\nstudies be introduced below the high school, was\\nviewed with suspicion was the impossibility, with the\\npresent organization of the schools, of securing\\ngood instruction in these studies.\\nThe following view of the high-school period is\\nexpressed by a prominent high-school principal\\nMy opinion is that it would be much better for our", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0072.jp2"}, "73": {"fulltext": "SECONDARY EDUCATION A REVIEW.\\n59\\nboys and girls to begin their preparation for college\\nat least two years earlier than they now do. If our\\nhigh schools could receive the pupils at eleven or\\ntwelve, instead of fourteen, preparation for college\\nwould be completed at sixteen instead of eighteen,\\nas is now generally the case.\\nThe custom in European countries supports the\\nview that high-school methods should reach down\\ninto the grades. In Prussia only three years of ele-\\nmentary work precede the gymnasium, and the pupil\\ncan enter the gymnasium at the age of nine. The\\ngymnasium itself covers a period of nine years, ex-\\ntending five years below the period of our high\\nschools. Examining the course of the Prussian\\ngymnasium, we find in the first five years, or before\\nthe age of fourteen, Latin, Greek, French, history,\\ngeometry, natural history and it is conceded by\\nmany educators that more is attained by the age of\\neighteen in Germany than in this country that at\\nthe age of fourteen in Germany the development\\nof the pupil is more mature, and that in essential\\nfeatures of education he has made more desirable\\nprogress.\\nIf our high schools should be made equivalent in\\nlength and rank to the Prussian gymnasium, the\\nchanofe would involve the entire reconstruction of\\nour school system, from the primary school to the\\nend of the university. The high schools would be-\\ncome colleges, and the colleges would become high\\nschools, and the graduates from them would enter\\nthe university prepared to take up professional or\\nother special university work. That there are many\\nleading educators who advocate these changes for\\nthe universities is well known, and there are some", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0073.jp2"}, "74": {"fulltext": "Co EDUCATION AND LIFE.\\nstrong tendencies toward the German system. On\\nthe other hand, many deplore the possibiHty of los-\\ning the American college, which is an institution\\nsomewhat peculiar to this country. They think that\\nits broad, general education and superior culture are\\nworth retaining, and that specialization should begin\\nat a late period.\\nOne significant fact stares us in the face, namely,\\nthat the average American boy no longer will\\nspend four years beyond the high school in general\\neducation, and then pass four years more at the\\nprofessional school or three years in the graduate\\ncourse. Somewhere the work must be shortened, in\\neither the elementary school, the high school, or the\\ncollege.\\nThe whole subject is of great interest and impor-\\ntance, but at the present stage of inquiry no definite\\nconclusions can be reached.\\nThe relation of the mind to a study is determined\\nby the nature of the mind and the nature of the\\nstudy, and there seems to be no reason in psychology\\nwhy a college-preparatory subject should be taught\\ndifferently to one fitting for the duties of life. Be-\\nsides, it is economy to make identical the work of\\ndifferent courses, as far as possible. There was per-\\nfect unanimity in the opinion that the same studies\\nshould be pursued by all in the same way, as far as\\ntaken.\\nEvery one knows that many teachers are unskilled\\nto present in the elementary schools the beginnings\\nof geometry, science, history, or literature, and that\\nthe failures in this work are due to the mechanical\\nefforts of those who have had no higher or special", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0074.jp2"}, "75": {"fulltext": "SECOND A RY ED UCA TION A RE VIE W. 6 1\\ntraining. The demands of present methods are im-\\nperative for improved power in instruction. Science\\nis not well taught in all schools. There is a school\\nwhich teaches biology from a manual without speci-\\nmen, microscope, or illustrations. It was a humiliat-\\ning confession of the committee that the classical\\ncourse is superior, for the reason that it is difficult to\\nfind enough instructors competent to teach modern\\nsubjects by modern methods.\\nA very important point, recognized by the com-\\nmittee, is the advantage of postponing as long as\\npossible the necessity of making a final choice of\\ncourses. In this country we have no fixed condi-\\ntions of rank, and the poor man s son has the same\\nprivileges as the sons of position and wealth. Hence,\\nthe station in life is not determined by the differ-\\nentiation in courses at an early period. Very few\\nparents decide upon the final character of the child s\\ninstruction much before the beginning of the college\\nperiod.\\nFor these reasons many would not agree with the\\nconference recommendation to begin Latin at an\\nearlier period. It would not be economy there is\\nenough else that belongs to the elementary stage of\\neducation, and no plan is feasible that is founded\\nupon the foreign view of caste and fixed condition\\nin life.\\nUniformity in requirements for admission to col-\\nlege was the subject of the report that finally led to\\nthis investigation. Although uniformity is not\\nprominently urged in the report of the Committee of\\nTen, doubtless the logical outcome of the latter report\\nwill be a tendency toward some kind of uniformity.", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0075.jp2"}, "76": {"fulltext": "62 EDUCATION AND LIFE,\\nThere is a vigorous conflict of opinion to-day as\\nto nationalism and individualism, with a strong\\ntendency, especially in education, toward individual-\\nism. In the opinion of many there exists a harmful\\nslavery of the high and preparatory schools to the\\nerratic and varied demands of different colleges, and\\nalso a slavery to ignorance and caprice in some\\nschools themselves, which would be removed by a\\ngeneral agreement to uniformity. Men are not en-\\nslaved, but are emancipated, by organization, and\\nfreedom of the individual is found in the good order\\nof society and government. In a facetious criticism\\nof the committee s report, arguing for extreme in-\\ndividualism in choice of studies, appears the follow-\\ning query Please tell us if you and your colleagues\\non the conference considered any methods for the\\nencouragement of cranks No for the encourage-\\nment neither of cranks, nor of crankiness, but for the\\nencouragement of the best kind of rational education.\\nWhile there are a few wise, independent investigators\\nwho need no enforced uniformity, and will not be\\nbound by the recommendations of others, many of the\\nschools are largely imitators, or, worse, are working\\nindependently with limited insight, and these schools\\nwould be vastly improved by adopting courses and\\nmethods growing from a consensus of the best\\nopinions of the country. The lowest would thereby\\ntend to rise to the highest, and from that plane a\\nnew advance could be made. Meantime the original\\nthinkers would be free to push forward toward higher\\nresults, to be generally adopted later. Through con-\\ntact of various ideas some principles are settled, and\\nthe world is free to move on toward fresh discovery.\\nThe selection of studies is to be determined largely", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0076.jp2"}, "77": {"fulltext": "SECONDARY EDUCATION A REVIEW. 63\\nby the nature of the mind and by the universal\\ncharacter of natural and civil environments, and this\\nfact points toward the possibility of uniformity.\\nThe period of secondary education is not the period\\nfor specializing, and even if it were, there should be\\nsome uniformity in differentiation. In the United\\nStates there is, broadly speaking, uniformity of\\ntradition, of government, of civilization, and the\\neducated youth of San Francisco bears about the\\nsame relation to the world as the educated youth of\\nBoston hence, so far as elementary and secondary\\neducation is pursued, there is no reason why it\\nshould not be substantially the same in various\\nschools not in details belonging to the individual\\nteacher, but in paper requirements and important\\nfeatures of methods.\\nNothing in the whole report is more important\\nthan the proposed closer connection between high\\nschools and colleges, and this is clearly and forcibly\\nurged. Whatever course of study properly belongs\\nto a secondary school is also a good preparation for\\nhigher education, else either secondary or higher\\neducation is seriously in error. Whenever a youth\\ndecides to take a college course, he should find him-\\nself on the road toward it. No one can doubt that\\nin the coming years pupils having pursued properly\\narranged high-school courses must be admitted to\\ncorresponding courses in higher education. The\\ndivorcement between higher education and all lower\\ngrade work, except the classical, has been a fatal\\ndefect in the past. The entire course of education\\nshould be a practical interest of college professors,\\nand there should be a hearty cooperation between", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0077.jp2"}, "78": {"fulltext": "64 EDUCATION AND LIFE.\\nthem and school superintendents and principals in\\nconsidering all educational problems.\\nIt is a fact of significance that a committee, on\\nwhich some leading institutions are represented,\\nurges the professional schools of the country to\\nplace their standard of admission as high as that of\\nthe colleges and we hope that aid will thus be\\ngiven the institutions endeavoring to raise the re-\\nquirements of law, medical, and divinity schools.\\nThe reports of most of the conferences asked for\\ncontinuous and adequate work for each subject, that\\nit might become a source of discipline and of valuable\\ninsight. No doubt part of the work in high schools\\nis too brief and fragmentary to gain from it the best\\nresults.\\nThe aim should be to reduce the number of sub-\\njects taken by any pupil, and the number of topics\\nunder a subject. It is not necessary that the entire\\nlandscape be studied in all its parts and details, if a\\nthorough knowledge of the most prominent features\\nis gained.\\nIn one important point I was constrained to differ\\nfrom the reading of the report, as finally submitted,\\nalthough the expressions to which exceptions were\\ntaken were due rather to the standpoint of the writer\\nof the report than the resolutions of the committee.\\nI refer to those paragraphs in which it is implied\\nthat the choice of studies in secondary schools may\\nbe a matter of comparative indifference, provided\\ngood training is obtained from the subjects chosen.\\nThis view makes education formal, without giving\\ndue regard to the content. Here are the world of\\nnature and the world of mind. Nature, when its", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0078.jp2"}, "79": {"fulltext": "SECONDARY EDUCATION A REVIEW. 65\\nmeaning is realized, has the same meaning for all,\\nand in its various phases affects all in substantially\\nthe same way. The history of mankind, in its vari-\\nous kinds and degrees of development, has the same\\ncontent for all. The nature of mind in generic char-\\nacteristics, and the universal truths that belong to\\nthe spiritual world, are the same for all. Mind has\\nthe same powers in all human beings. We all know,\\nfeel, and will all persons acquire through attention,\\nretain in memory under the same conditions, obey\\nthe same laws of association, reason, so far as rightly,\\nfrom the same principles, act from motives. Men\\nmay be classed crudely according to the motives that\\nwill appeal to them. While there are infinite varia-\\ntions in details of men s natures, in power of insight,\\ndegree of development, methods of acquisition, pre-\\ndominant motives, in interests and tendencies, all\\npersons in their growth obey the laws of human na-\\nture. Hence, we may argue that a science of edu-\\ncation is possible that it is possible to select studies\\nwith a view to their universal use in the primary\\ndevelopment of the powers, and with the assurance\\nof superior value as revealing to man his entire en-\\nvironment and the nature of his being.\\nMere form, mere power, without content, mean\\nnothing. Power is power through knowledge. The\\nvery world in which we are to use our power is the\\nworld which we must first understand in order to\\nuse it. The present is understood, not by the power\\nto read history, but by what history contains. The\\nlaws of nature and deductions therefrom are not\\nmade available by mere power, but by the power\\nwhich comes from the knowledge of them. Hence,\\nthe education which does not include something of\\n5", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0079.jp2"}, "80": {"fulltext": "66 EDUCATION AND LIFE.\\nall views of the world, and of the thinking subject, is\\nlacking\\npower.\\nlacking in data for the wise and effective use of\\nIn view of this position, the committee might well\\nanalyze carefully the nature and importance of each\\nleading subject, representing a part of the field of\\nknowledge, to the end that a wise correlation of the\\nwork of the conferences might be made. The study\\nof number in its concrete form and in its abstract\\nrelations, the study of space relations, as founded\\nupon axiomatic truths, are necessary as a basis of\\nmany kinds of knowledge, as representing an essen-\\ntial view of the world, as a foundation for the possi-\\nbilities of commerce and structures, and as furnish-\\ning important training in exact reasoning. Science\\nincludes many things but chemistry and physics,\\nwhich explain the manifestations of force in the mate-\\nrial world, biology which reveals important laws of\\nplant and animal life, and physiography, which ac-\\nquaints us with our entire environment as to loca-\\ntion, phenomena, and partial explanation these are\\nconnected with the practical side of civilization and\\nthe welfare of humanity, and are a guard against\\nsuperstition and error; they are indispensable for\\npractice in induction, and they should be well repre-\\nsented in a course of study. History, in which man\\ndiscovers the meaning of the present and gains wis-\\ndom for the future, which is a potent source of eth-\\nical thought, must not be omitted. English language,\\nas the means of accurate, vigorous, and beautiful\\nexpression, and English literature, which is the treas-\\nury of much of the world s best thought, are not\\nsubjects to leave to the election of the pupil.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0080.jp2"}, "81": {"fulltext": "SECONDARY EDUCATION A REVIEW. ^J\\nIn addition to the training in observation, mem-\\nory, expression, and inductive reasoning which most\\nstudies offer, we must consider the development of\\nimagination, right emotion, and right will. In other\\nwords, aesthetic and ethical training is most essen-\\ntial. Secondary schools need not employ formal\\ncourses of study to this end, but various means may\\nbe employed incidentally. There are a hundred\\nways in which taste may be cultivated, and literature\\nis one of the best means for developing the art idea.\\nMoral character is developed by right habit, by the\\nright use of the powers in the process of education,\\nby growth in knowledge of ethical principles, by\\ngrowth of the spirit of reverence, and by the ethical\\ncode of religion. All of these means, except the\\nformal use of the last, may be employed by the\\nschools. And the ethical element is inherent in the\\nvery nature of right education. To educate rightly\\nis to educate ethically. History, biography, and lit-\\nerature make direct contributions to ethical knowl-\\nedge.\\nWe now reach the study of foreign classical tongues.\\nIf there is nothing more than formal training, for in-\\nstance, in Latin, the sooner we abandon its study\\nthe better. But we find in it also a valuable con-\\ntent. In the process of development some phases\\nof human possibility seem to have been almost fully\\nrealized, while the world has continued to develop\\nalong other lines. In such cases we must go back\\nand fill our minds with the concepts that belong to\\nthe remote period. The Greek and Latin classics\\ngive us an insight into the character of ancient peo-\\nples and their institutions, give us the concepts of\\ntheir civilizations, the beauty of their Hteratures.", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0081.jp2"}, "82": {"fulltext": "68 EDUCATION AND LIFE.\\nand make a practical contribution to the knowledge\\nof our own language. From the foreign modern\\ntongues, German may be chosen because of its valu-\\nable literature, its contributions to science, its dignity,\\nand its relation to the Anglo-Saxon element of our\\nown language.\\nWe have endeavored to show that the choice of\\nstudies is not a matter of indifference, that mathe-\\nmatics, science, history, language and literature, and\\nart and ethics all belong to the period of secondary\\neducation and we have tried to suggest the infer-\\nence that all should be employed. The relative im-\\nportance of each cannot be exactly measured, but\\nexperience and reason must guide us.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0082.jp2"}, "83": {"fulltext": "EDUCATIONAL VALUES.\\nWe estimate a man s worth by his intellectual\\ngrasp, his aesthetic and ethical insight, and his power\\nfor action toward right and useful ends. If these\\ncharacteristics make the ideal man, they should be\\nthe ideal aim of education, and a study is to be\\nvalued as it best contributes toward developing\\nthem. The same test of efficiency is to be applied\\nto the whole curriculum of a school period.\\nThere is a correlation between the field of knowl-\\nedge and the knowing being. The objective world,\\nwith its varied content, answers to the mind with its\\nvaried powers. It is through the objective world of\\nnature and of man that the subject comes to a con-\\nsciousness of himself. Each important phase of the\\nobjective world makes a distinct contribution in ex-\\ntent or kind of knowledge to that consciousness.\\nWe do not live in a world where cucumbers grow on\\ntrees, or where human beings fail in their ever-recur-\\nring characteristics and we believe it possible to\\ndiscover the kind of value which each source of\\nknowledge may furnish toward the education of the\\nchild, with the expectation that we shall not find the\\nchoice of studies to be a matter of indifference.\\nWithout laying claim to a best analysis, we may\\nuse a customary division of the field of knowledge\\n(i) mathematical relations, (2) natural phenomena,", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0083.jp2"}, "84": {"fulltext": "70\\nEDUCATION AND LIFE.\\n(3) human action, (4) human thought, (5) aesthetic\\nand ethical quaUties. The studies corresponding are\\n(i) mathematics, (2) natural science, (3) history, (4)\\nlanguage and literature, (5) art and ethics. Mathe-\\nmatics treats of quantitative knowledge, furnishes a\\npeculiar intellectual training, and makes possible all\\ncommerce, all great structures, and the higher de-\\nvelopments of physical science. Natural science\\nacquaints us with the field of physical phenomena\\nand of plant and animal life, is the best training in\\ninduction, and is largely the basis of our material\\ncivilization. History reveals the individual and our\\npresent civilization in the light of all human action,\\nis a source of ethical training, and has high practical\\nvalue for the problems of government and society.\\nLiterature reveals the ideal thought and the specu-\\nlations of men, gives aesthetic and ethical culture,\\nand in a practical way applies poetry to life. Art\\nand ethics deal with distinct types of knowledge, cul-\\ntivate the higher emotional powers, and, like ideal\\nliterature, set up standards of perfection in execu-\\ntion and in conduct of life.\\nThe world in which we live is the world we are to\\nknow in order to adapt ourselves to it in thought,\\nthe world we are to know in order to gain power to\\nwork therein with success, the world we are to know\\nas representing the thought of the Creator and the\\ncorrelated nature of man, the world we are to know\\nto gain the soul s highest realization, and, for these\\nends, to know in its various phases. Each depart-\\nment of study makes its own peculiar contribution\\nto knowledge, each has its peculiar fitness for devel-\\noping some given power of the mind, each makes its\\nown contribution in preparing the individual for the", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0084.jp2"}, "85": {"fulltext": "EDUCATIONAL VALUES. yi\\npractical world. In three distinct ways does each\\nsubject have a peculiar value^for knowledge, for\\npower, for practical life.\\nWhile a classification of studies without cross\\ndivisions is impossible, we may say that the first four\\ngroups give us the power of knowledge for action\\nthe fifth, the feeling for perfection of action and\\nrightness of action and these, in their exercise and\\ntheir tendency, create the right kind of power in\\naction.\\nCan the exact absolute and relative value of each\\nline of study be determined No but we may\\nmake approximate estimates through philosophical\\nstudy of the relation of the mind to the world,\\nthrough the history of education and the experience\\nof practical teachers. Every position is tentative\\nand subject to constant readjustment, with a closer\\napproach to truth. A reinvestigation of many prob-\\nlems through careful observation of children will\\ndoubtless make an important contribution to knowl-\\nedge of values, if the experiments are conducted\\nwith a wisdom that takes them out of the realm of\\nfads, and if the greatest thinkers are not given a\\nseat too far back. Important as this kind of inves-\\ntigation is, extreme advocates may undervalue the\\nstore of educational philosophy that has become\\ncommon property. From Cain and Abel down, the\\nchild has always been the observed of all observers\\nthe adult man recognizes the nature of the child in\\nhis own nature, and has recollections of many of his\\nfirst conscious experiences. From the time of the\\nearly philosophers, the data have been sufficient to\\ndiscover universal truths. Child study serves, not\\nso much to establish principles, as to bring the", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0085.jp2"}, "86": {"fulltext": "72\\nEDUCATION AND LIFE.\\nteacher s mind in close sympathy with the life of\\nthe child, in order to observe carefully facts for\\nthe application of principles.\\nIn an ideal course of general training, can there be,\\nin any exact meaning, an equivalence of studies As\\nwell ask whether one sense can do the work of another\\nsense in revealing the world to the mind. To be sure,\\nthe fundamental conceptions of the material world\\ncan be obtained through the sense of touch alone\\nbut we also attach importance to the revelations of\\nsight and hearing, and these revelations have a differ-\\nent quality. He who lacks these other senses is de-\\nfective in sources of soul development. So he who\\nneglects important fields of knowledge lacks some-\\nthing that is peculiar to them. Each study helps\\nevery other, and before special training begins each is\\nto be used, up to the time when the student becomes\\nconscious of its meaning. By contact with nature\\nand society, the child, before the school period, gets\\nan all-around education. He distinguishes numeri-\\ncally, observes natural phenomena, notes the deeds of\\nhis fellows, gains the thoughts of others, and begins\\nto perceive the qualities of beauty and right. The\\nkindergarten promotes all lines of growth the pri-\\nmary school continues them. Shall the secondary\\nschool be open to broad election At a time when\\nsome educators of strong influence are proclaiming\\nthe formal theory of education, that power, without\\nreference to content, is the aim of study, and some\\nuniversities encourage a wide choice of equivalents\\nin preparation for admission, and the homes yield to\\nthe solicitation of. pupils to omit difficult subjects, it\\nis important to answer the question in the light of the", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0086.jp2"}, "87": {"fulltext": "EDUCATIONAL VALUES.\\n73\\nprevious analysis.. And we say no, for the simple\\nreasons that not until the secondary period can the\\nmeaning of the various departments of knowledge be\\nbrought within the conscious understanding, not\\nuntil then are the various powers developed to a con-\\nsiderable degree of conscious strength, not until then\\nhas the natural bent of the student been fairly tested.\\nIn this period one would hardly advocate the exclu-\\nsive study, for instance, of history to the entire neg-\\nlect of mathematics and physics nor would he ad-\\nvocate the choice of mathematics to the entire neglect\\nof history and literature.\\nThe question of college electives is to an extent an\\nopen one. But it is clear that when general educa-\\ntion ends, special education should begin, and that\\nindiscriminate choice of studies without purpose is\\nno substitute, either for a fixed curriculum or for\\ngroup election in a special line. We may fully ap-\\nprove the freedom of modern university education,\\nbut not its license. Its freedom gives the opportu-\\nnity to choose special and fitting lines of work for a\\ndefinite purpose its license leads to evasion and\\ndilettanteism. We hear of a senior who took for his\\nelectives Spanish, French, and lectures in music and\\nart, not because they were strong courses in the line\\nof his tastes and tendencies, but because they were\\nthe lines of least resistance. There appears to be a\\nreactionary tendency toward a more careful guarding\\nof college electives, together with a shortening of the\\ncollege course, in order that genuine university work\\nmay begin sooner. If this tendency prevails, it will\\nbecome possible to build all professional and other\\nuniversity courses upon a substantial foundation, and\\nwe shall no longer see law and medical students", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0087.jp2"}, "88": {"fulltext": "y^ EDUCATION AND LIFE.\\nentering for a degree upon the basis of a grammar-\\nschool preparation.\\nThe opportunity to speciaHze, which is the real\\nvalue of college election, is necessary even for general\\neducation. To know all subjects one must know one\\nsubject. The deepening of one kind of, knowledge\\ndeepens all knowledge. The strengthening of power\\nin one direction strengthens the whole man. An\\neducation is not complete until one is fairly master\\nof some one subject, which he may employ for enjoy-\\nment, for instruction, and for use in the world of\\npractical activity. Here we reach the ultimate con-\\nsideration on the intellectual side in estimating edu-\\ncational values.\\nWe who are sometimes called conservative know\\nthat we have before us new problems or a reconsid-\\neration of old problems. We believe the trend of\\neducational thought is right, however some may for a\\ntime wander in strange paths. We know that mental\\ncapacity, health, time, money, home obligations,\\nproposed occupation, and even deviation from the\\nnormal type are all to be considered in planning the\\neducation of a pupil. But the deviations from ideal\\ncourses and standards should be made with ideals in\\nview, a different proposition from denying the exist-\\nence or possibility of ideals. We know that the mind\\nis a unit-being and a self-activity, that it develops as\\na whole, that there are no entities called faculties.\\nBut suppose the various psychical activities had never\\nbeen classified, as they now are, in accordance with\\nthe facts of consciousness, the usage of language and\\nliterature, and the convenience of psychology, what\\na herald of fresh progress would he be who would", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0088.jp2"}, "89": {"fulltext": "EDUCATIONAL VALUES.\\nn\\nfirst present mental science in clear groupings We\\nmay call the world one, but it has many phases the\\nmind is one, but it has many phases these are more\\nor less correlated, and our theory of educational values\\nstands. We know that interest is the sine qua non\\nof success in education, and nothing is more benefi-\\ncent than the emphasis given this fact to-day. We\\nalso know that pleasure is not the only, not even\\nthe most valuable, interest and that the disa-\\ngreeable character of a study is not always a cri-\\nterion for its rejection. The pleasure theory will\\nhardly overcome the importance of a symmetrical\\neducation.\\nIn regard to some things, however, some of us\\nmust be permitted to move slowly. We must use the\\nprinciple of apperception, and interpret the new\\nin the light of that which has for a long time been\\nfamiliar attach it to the apperception mass we\\nmust be indulged in our right to use the culture-\\nepoch theory and advance by degrees from the\\nbarbaric stage to that of deeper insight we must\\nconcentrate (concentre) with established doctrines\\nother doctrines that present large claims, and learn\\ntheir correlations and coordinations.\\nA new object or idea must be related to and ex-\\nplained by the knowledge already in mind it must\\nbe so placed and known, or it is not an idea for us.\\nIf apperception means the act of explaining a new\\nidea by the whole conscious content of the child s\\nmind, then it is the recognized process of all mental\\ngrowth. In a given study, topics must be arranged\\nin logical order, facts must be so organized as to con-\\nstitute a consistent whole important relations with\\nother studies^ must be noted, and one subject must", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0089.jp2"}, "90": {"fulltext": "--6 EDUCATION AND LIFE.\\nbe made to help another as opportunity arises. If\\ncorrelation means to unite and make clear parts\\nof subjects and subjects by discovery of valuable\\nmutual relations, then it is a vital principle of all good\\nteaching. Studies, while preserving their integrity,\\nmust be adjusted to each other in time and sequence\\nso that a harmonious result may be produced. If\\ncoordination means the harmonious adjustment of\\nthe independent functions of departments of study,\\nwe recognize it as an old acquaintance.\\nIf the theory of culture-epochs finds a parallel,\\nin order of development, between race and individual,\\nand throws light upon the selection of material for\\neach stage of the child s growth, then let the theory\\nbe used for all it is worth. Its place, however, will\\nbe a subordinate one. Here are the world and the\\npresent civilization by means of which the child is to\\nbe educated, to which he is to be adjusted. Select\\nsubjects with reference to nature as known by modern\\nscience, with reference to modern civilization, and\\nthe hereditary accumulation of power in the child to\\nacquire modern conceptions.\\nIf concentration means subordinating all other\\nsubjects of learning to a primary subject, as history\\nor literature, which is to be used as a centre through-\\nout the elementary period, we refuse to give it a\\nplace as an important method in education. In-\\ntrinsically there is no such thing as a primary centre\\nexcept the child himself. He possesses native im-\\npulses that reach out toward the field of knowledge,\\nand in every direction. It is difficult to imagine a\\nchild to be without varied interests. Did you ever\\nsee a boy who failed to enumerate his possessions,\\ninvestigate the interior of his automatic toy, delight", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0090.jp2"}, "91": {"fulltext": "EDUCATIONAL VALUES. yy\\nin imaginative tales, applaud mock-heroic deeds, and\\nappreciate beautiful objects and right action? If the\\nchild lacks normal development and has not the ap-\\nperceiving mind for the various departments of\\nknowledge, create new centres of apperception and\\ninterest, cultivate the neglected and stunted powers.\\nThe various distinct aspects of the objective world\\nsuggest the selection of studies the nature of the\\nmind suggests the manner in which the elements of\\nknowledge are to be organized. The parts of a subject\\nmust be distinctly known before they are correlated\\nsubjects must be distinctly known before they are\\nviewed in a system of philosophy. Knowledge is not\\norganized by artificial associations, but by observing\\nthe well-known laws of classification and reasoning.\\nMoreover, all laws of thought demand that a subject\\nbe developed in a definite and continuous way, and\\nthat side illustration be employed only for the pur-\\npose of clearness. In practice the method of con-\\ncentration can but violate this principle.\\nWe may ask whether apperception, correlation,\\ncoordination, and concentration are anything but a\\nrecognition of the laws of association. The laws of\\nassociation in memory are nothing but the law of\\nacquisition of knowledge, as all good psychology\\npoints out. These laws include relations of time,\\nplace, likeness, analogy, difference, and cause. Add\\nto these laws logical sequence in the development of\\na subject, and you have all the principles of the\\nmethods named. Have these investigations an im-\\nportant value Yes. They explain and emphasize\\npedagogical truths that have been neglected. Hav-\\ning performed their mission and having added to the\\nprogress of educational theory, they will give way", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0091.jp2"}, "92": {"fulltext": "78 EDUCATION AND LIFE.\\nto new investigations. This is the history of all\\nprogress.\\nThe subject of interest deserves a further thought.\\nIt goes without saying that all a man thinks, feels,\\nand does centres around his own personality, and, in\\nthat sense, is a self-interest. But we are not to infer\\nthat, therefore, interest must be pleasure. We are\\nborn with native impulses to action, impulses that\\nreach out in benevolence and compassion for the\\ngood of others, impulses that reach out toward the\\ntruth and beauty and goodness of the world, without\\nregard to pleasure or reward. These impulses tend\\ntoward the perfection of our being, and the reward\\nlies in that perfection, the possession of a strong and\\nnoble intellectual, aesthetic, and ethical character.\\nThe work of the teacher is to invite these better\\ntendencies by presenting to them the proper objects\\nfor their exercise in the world of truth, beauty, and\\nright. Interest and action will follow, and, later, the\\nsatisfaction that attends right development. When-\\never this spontaneous interest does not appear and\\ncannot be invited, the child should face the fact that\\nsome things must be, because they are required, and\\nare for his good. When a course of action is ob-\\nviously the best, and inclination does not lead the\\nway, duty must come to the rescue.\\nWe are not touching this matter as an old ethical\\ncontroversy, but because it is a vital practical prob-\\nlem of to-day in education, because the pleasure\\ntheory is bad philosophy, bad psychology, bad\\nethics, bad pedagogy, a caricature of man, contrary\\nto our consciousness of the motives of even our or-\\ndinary useful acts, a theory that will make a genera-", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0092.jp2"}, "93": {"fulltext": "EDUCATIONAL VALUES.\\n79\\ntion of weaklings. Evolution does not claim to\\nshow that pleasure is always a criterion of useful\\naction. Herbert Spencer in his Ethics says: In\\nmany cases pleasures are not connected with actions\\nwhich must be performed nor pains with actions\\nwhich must be avoided, but contrariwise. He post-\\npones the complete coincidence of pleasure with ideal\\naction to the era of perfect moralization. We await\\nthe evolutionist s millennium. Much harm as well\\nas much good has been done in the name of Spencer\\nby well-meaning teachers, and much harm has been\\ndone in the name of physiological psychologists we\\nwould avoid a misuse of their noble contributions to\\neducational insight. Listen to a view of physiological\\npsychology with reference to the law of habit Do\\nevery day or two something for no other reason than\\nthat you would rather not do it. The man who has\\ndaily inured himself to habits of concentrated atten-\\ntion, energetic volition, and self-denial in unneces-\\nsary things, will stand like a tower when everything\\nrocks around him and when his softer fellow-mortals\\nare winnowed like chaff in the blast. The fact is,\\nit is impossible to create character, energy, and suc-\\ncess without effort that is often painful. This view\\nis an essential part of our theory of educational\\nvalues.", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0093.jp2"}, "94": {"fulltext": "POWER AS RELATED TO KNOWLEDGE.\\nTry to imagine a material world without force\\nno cohesion, no resistance, no gravitation, no sound,\\nno light, no sign from the outward world, no active\\nmind to receive a sign. Now try to imagine knowl-\\nedge without power, a mind that is but a photo-\\ngraphic sheet no active perception, no imagination,\\nno reflection upon ideas, no impulses ending in\\naction. On the other hand, mental power without\\nknowledge is inconceivable. One without knowledge\\nis in the condition of the newly born infant.\\nAs difficult to understand as the relation between\\nmatter and force, between spirit and body, between\\nthought and its sign, is the relation between knowl-\\nedge and power. In a way we may attempt to sepa-\\nrate and distinguish between them, by a process of\\nemphasizing the one or the other. Knowledge, in\\nthe sense of information, means an acquaintance with\\nnature in its infinite variety of kind, form, and color,\\nand with man in history and literature mental\\npower is the ability to gain knowledge, and the mo-\\ntive to use it for growth and for valuable ends.\\nMere knowledge serenely contemplates nature and\\nhistory as a panorama, without serious reflection or\\neffort. Power is able to reflect upon knowledge, and\\nto find motives for progress and useful action.\\nKnowledge is the product of the information method;\\npower, of the method of self-activity.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0094.jp2"}, "95": {"fulltext": "POWER AS RELATED TO KNOWLEDGE. 8 1\\nAs we cannot divorce matter and force, so it ap-\\npears we cannot clearly separate knowledge and men-\\ntal power the distinction is artificial and almost\\nfanciful. The one cannot exist without the other\\nthey are the opposite sides of the shield. Through\\nknowledge comes power. Knowledge is the mate-\\nrial for reflection and action. Knowledge, as it were,\\ncreates the mind, and is both the source of power\\nand the occasion for its use.\\nWe recall the familiar caricature of the Chinese\\nlack of original power. A merchant negotiated with\\na Chinaman for the manufacture of a few thousand\\nplates of a certain pattern, and furnished a sample\\nthat by chance was cracked. The plates arrived in\\ndue season, admirably imitating the original and\\nevery one was cracked. No need in this instance to\\nemploy the mandate given by a choleric superin-\\ntendent to an employee, who on one occasion thought\\nfor himself I have told you repeatedly you have\\nno business to think The Chinese character may\\nbe expressed by a parody on a familiar stanza\\nFor they are the same their fathers have been\\nThey see the same sights their fathers have seen,\\nThey drink the same stream and view the same sun,\\nAnd run the same course their fathers have run.\\nA timorous cow gazing wistfully over the garden\\ngate at the forbidden succulent vegetables, and ner-\\nvously rubbing her nose by accident against the\\nlatch, may open the gate and gain an entrance, and\\nafterward repeat the process. A new and peculiar\\nfastening will prevent any further depredations. An\\ningenious boy will find the means to undo any kind\\n6", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0095.jp2"}, "96": {"fulltext": "32 EDUCATION AND LIFE.\\nof unique fastening to the gate that bars him from\\nthe watermelon patch. Charles Lamb humorously\\ndescribes how the Chinese learned to eat roast pig.\\nA house burned and the family pig perished in the\\nflames a disconsolate group of people stood around\\nviewing the ruins, when by accident one touched\\nthe pig and, burning his finger, thrust it in his mouth\\nto cool it the taste was good, and he repeated the\\nthe process. Soon there were marvellously frequent\\nconflagrations all the neighbors burned their houses\\nto roast their pigs, that being the only method they\\nhad learned.\\nFrom these somewhat trivial illustrations, we may\\nreadily draw a few inferences First, ingenuity of\\nmind for novel conditions distinguishes man from\\nthe brutes second, the Chinese method of educa-\\ntion emphasizes too much the information side it is\\nnot good third, the human mind is ingenious when\\nit is rightly educated and has a strong motive\\nfourth, ingenuity is the power that should grow from\\neducation. In this idea ingenuity of mind is the\\nvery essence of what we mean when we emphasize\\nthe power side of the soul.\\nThe problem of education is to make men think.\\nTradition, authority, formalism have not the place\\nin education which they formerly occupied. May it\\nnot be that we have so analyzed and formulated the\\nwork of the schools that formalism and method have\\nsomewhat taken the place of genuine work, full of\\nthe life and spirit that make power? We may dis-\\ncover that the criticisms from certain high sources\\nhave an element of truth in them. A certain routine\\nmay easily become a sacred code, a law of the tables,\\nand any variation therefrom an impiety.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0096.jp2"}, "97": {"fulltext": "POWER AS RELATED TO KNOWLEDGE. 83\\nA person possesses power when his conception\\nploughs through the unfurrowed tissue of his brain\\nto seek its proper affinity, and unites with it to form\\na correct judgment. A person who is merely in-\\nstructed does not construct new lines of thought to\\nbring ideas into novel relations he does not origi-\\nnate or progress. An original thinker masses all con-\\ngruous ideas around a dimly concei-ved notion and\\nthere is a new birth of an idea, a genuine child of\\nthe brain. His ingenuity will open a gate or con-\\nstruct a philosophical system.\\nEvery student remembers well the stages in his\\neducation when there was a new awakening by\\nmethods that invited thought, when a power was\\ngained to conceive and do something not stated in\\nthe books or imparted by the teacher. In the schools,\\neven of to-day, teachers are not always found who\\ncan impart elementary science in the spirit of sci-\\nence, who can successfully invite speculation as to\\ncauses, who can teach accurate perception, who can\\ninterpret events in history, train pupils in the use of\\nreference books, or invite original thought in mathe-\\nmatics. There is no high school which does not\\nyearly receive pupils not trained in original power,\\nno college which does not annually winnow out fresh-\\nmen, because they have not gained the power to\\ngrapple with virile methods. The defect is sometimes\\ninnate, but it is oftener due to false methods of in-\\nstruction. Our great problem is to make scholars\\nwho are not hopeless and helpless in the presence of\\nwhat they have not learned.\\nThe plant must have good soil, water and air and\\nsun, care and pruning, in order to grow, but it grows\\nof itself, gains strength by proper nourishment. The", "height": "3373", "width": "2129", "jp2-path": "educationlifepap00bake_0097.jp2"}, "98": {"fulltext": "84\\nEDUCATION AND LIFE.\\naggregation of material about the plant does not\\nconstitute its growth. The plant must assimilate\\nthe juices of life must flow through it.\\nThe teacher does his best work when he makes all\\nconditions favorable for the self-activity of the pupil.\\nSuch conditions create a lively interest in the objects\\nand forces of nature, invite examination of facts and\\ndiscovery of relations, arouse the imagination to con-\\nceive results, awaken query and reflection, stimulate\\nthe emotional life toward worthy and energetic\\naction, and make the pupil ever progressive.\\nAn article in one of our magazines strongly em-\\nphasizes the methods that make power. It con-\\nsiders the kind of training that finally makes accurate\\nthinkers, that makes original, progressive men, men\\nof power, and safe and wise citizens. The author\\nshows that clear observation, accurate recording of\\nfacts, just inference, and strong, choice expression\\nare most important ends to be attained by the work\\nof the schools, and that these ends become the\\nmeans for correcting all sorts of unjust, illogical con-\\nclusions as to politics and morals.\\nThere is much profound thought in the view main-\\ntained. Unjust inferences, fallacies, are nearly the\\nsum of the world s social and political evils. False\\nideas are held as true concerning all sorts of current\\nproblems notions that take possession of men s\\nminds without logical reflection. The fallacy of con-\\nfounding sequence with cause is almost universal.\\nAll kinds of subjective and objective duties suffer\\nfrom illogical minds.\\nTo correct many errors and evils, to make think-\\ning, useful men, we must emphasize the processes", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0098.jp2"}, "99": {"fulltext": "POWER AS RELATED TO KNOWLEDGE. 85\\nrecommended (i) observation, (2) faithful record-\\ning, (3) just inference, (4) satisfactory expression.\\nThe author shows wherein the work of the grades\\nfails to give the desired results. He holds that\\narithmetic, so emphasized, contributes nothing be-\\ncause it employs necessary reasoning, and does not\\ngive practice in inference from observation and ex-\\nperience, a process which develops scientific judg-\\nment. Inductive reasoning alone can give scientific\\npower. Reading, writing, spelling, geography as\\nusually taught, contribute but little grammar does\\nnot add much.\\nFor invention, for correct estimates of the prob-\\nlems of society, government, and morals, the origi-\\nnal power of inference from observed facts is neces-\\nsary. It is asked Do our schools give this power\\nto a satisfactory and attainable degree It is claimed\\nin the article that the high schools and colleges fail\\nmore or less, because so much time is given to mem-\\nory work and formulated results. In the high schools\\nthe work to be most emphasized is not chosen with\\ndiscrimination. The courses include too many stud-\\nies, not well done. There should be fewer studies\\nso pursued as to give power.\\nMay it not be well to make the inquiry in all\\ngrades as to what proportion of the work contributes\\ntoward the final result of accurate reflection upon\\nthe world of facts. Let us again repeat the author s\\nlist in logical order: (i) observation, (2) recording,\\nas in noting experiments, (3) inference, (4) expression.\\nPresident Eliot s paper here referred to admirably\\nemphasizes the methods that make power. Perhaps\\nthe author gives too little importance to knowledge\\nas the basis of power, and fails to emphasize the", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0099.jp2"}, "100": {"fulltext": "36 EDUCATION AND LIFE.\\naesthetic power and the value of ideals. It is true\\nthat poetry implies accurate observation, fine dis-\\ncrimination, discovery of just relations, and true in-\\nsight, but it is equally true that science study does\\nnot make poets.\\nThe times have changed. The old idea of the\\nscholar Avas of one who, in the serene contemplation\\nof truth, beauty, and goodness, found a never-fail-\\ning source of delight for himself, and felt little obli-\\ngation to the world that sustained him, or the social\\nenvironment that nurtured and humanized him.\\nThe devotion to truth for its own sake, the love of\\nnature in repose, the admiration of great deeds,\\nfine sentiments and noble thoughts, were for him\\nsufificient, as if he were isolated in a world of his\\nown. We do not depreciate such interest, for life is\\nAvorth nothing without it. But there is a demand\\nfor action, a call to externalize the power of one s\\nbeing. Each man is a part of the all, from eternity\\ndestined to be a factor in the progress of all. The\\nthoughts and impulses that evaporate and accom-\\nplish nothing are not of much more value to the in-\\ndividual than to his neighbor. Do something is\\nthe command alike of religion and of the nature of\\nour physical being. Every sentiment and idea that\\nleads to action forms a habit in the mysterious inner\\nchambers of our nervous system for action, and we\\ngain in power, grow in mental stature, day by day.\\nPower comes through knowledge. There may be\\ntoo great a tendency to emphasize power to the loss\\nof that knowledge necessary to marshal in one field\\nof view the necessary facts. Imagine a judge trying", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0100.jp2"}, "101": {"fulltext": "POWER AS RELATED TO KNOWLEDGE. 8/\\nto reach a decision without the points in evidence\\nbefore his mind a statesman that would interpret\\ncurrent events without a knowledge of history an\\ninvestigator in science who had not before him the\\nresults of the investigations of others.\\nIdeally, knowledge should be varied and compre-\\nhensive it should cover, at least in an elementary\\nway, the entire field of nature and of man. Then\\nonly is the student best prepared for his life work, if\\nhe would make the most of it. A man lost in a for-\\nest directs not his steps wisely when thoroughly\\nacquainted with his surroundings, he moves forward\\nwith confidence. One who has trained all the mus-\\ncles of his body delivers a blow with vigor. One\\nwho has trained all the powers of his mind summons\\nto his aid the energy of all, when he acts in a given\\ndirection. His knowledge is the light thrown on his\\nendeavor.\\nThis view is opposed to the extreme doctrine that\\nknowledge is of little value. Knowledge is necessary\\nto power the abuse lies in not making it the basis of\\npower.\\nThis theory also militates strongly against the\\nposition that a student should specialize at too early\\na period, before he has traversed in an elementary\\nway the circle of studies and gained a harmonized\\ngeneral development.\\nThe discussion of a growing fallacy naturally ap-\\npears in this place, that it makes no difference what\\nknowledge is used provided it gives power. It does\\nmake a difference whether one gains power in deci-\\nphering an ancient inscription in hieroglyphics, or\\ngains it by studying a language which contains the\\ngeneric concepts of our native tongue, or in pursuing", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0101.jp2"}, "102": {"fulltext": "88 EDUCATION AND- LIFE.\\na scientific study which acquaints him with the laws\\nof nature s forces. In the one case, while the power\\nis great, the knowledge is small in the other, an\\nessential view of the thought of mankind or of the\\nnature of the world in which we live is gained, and\\nthe knowledge is broadly useful for various exercise\\nof power.\\nAnother fallacy is the doctrine that actual execu-\\ntion in practical ways alone gives power. It may\\ngive ready specific power of a limited kind, but it\\nmay leave the man childlike and helpless in the\\npresence of anything but his specialty.\\nHere we find an argument for higher education, for\\nan accumulation of knowledge and power that comes\\nthrough prolonged labor in the field of learning,\\nunder wise guidance and through self-effort. Many\\na youth, through limited capacity, limited time and\\nmeans, must begin special education before he has\\nlaid a broad foundation, but this is not the ideal\\nmethod. The true teacher will always hold the\\nhighest ideals before the pupils, will guide them in\\nthe path of general education, until that education\\nbecomes what is called liberal. The broad-minded\\nmen who conduct schools for special education are\\nstrong advocates of the highest degree of general\\ntraining as a foundation.\\nFour years of college life, with the methods of to-\\nday, more than quadruple the capital of the graduate\\nof the secondary school. They broaden the field of\\nknowledge, and enlarge the capacity for doing. The\\nworld is full of demands for men of knowledge and\\npower. There is to-day a lack of men sufficiently\\nequipped in knowledge, power, and character to take\\nthe direction, for instance, of important college de-", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0102.jp2"}, "103": {"fulltext": "POWER AS RELATED TO KNOWLEDGE. 89\\npartments. Men of power and skill are in demand\\neverywhere, and not enough can be found for re-\\nsponsible positions. One half the fault is insufficient\\neducation.\\nThere is another phase of power that must not be\\nneglected, the power to enjoy, to be rich in\\nemotional life. Knowledge, properly pursued, is a\\nsource of rich and refined intellectual emotions.\\nThere is joy in discovery, joy in the freedom and\\ngrasp of thought.\\n^Esthetic power, based upon fine discrimination,\\nfinds a perpetual joy in sky and sea, and mountain\\nand forest, in music and poetry, in sentiment and\\nsong. Our Teutonic ancestors were better seers than\\nwe. The morning sun and the midnight darkness\\nwere perpetually to them a new birth. The leaves\\nwhispered to them divine messages the storms and\\nthe seasons, the fruitful earth, were full of wonder\\nand sacred mysteries. They were poets. This\\nmatter-of-fact age will yet return to the primitive\\nregard for nature, a regard enlightened and refined\\nby science. Men will yet find in the most common-\\nplace fact of nature mystery, poetry, ground for\\nreverence, and faith in a God.\\nThe power of enjoyment alone does not give a\\nfruitful life. It is in the moment of action that we\\ngain the habit that makes power for action. As a\\nphilosopher recently expressed it Do not allow\\nyour finer emotions to evaporate without finding\\nexpression in some useful act, if it is nothing but\\nspeaking kindly to your grandmother, or giving up\\nyour seat in a horse car.\\nThere has been a weak and harmful philosophy in", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0103.jp2"}, "104": {"fulltext": "90\\nEDUCATION AND LIFE.\\nvogue for years that would place the natural and the\\nuseful in the line of the agreeable. Even extreme\\nevolution fails signally to show that the agreeable is\\nalways teleological, that is, always directed toward\\nuseful ends. The latest teaching of physiological\\npsychology takes us back to the stern philosophy of\\nthe self-denying Puritan, and shows that we must con-\\nquer our habitual inclinations, and encounter some dis-\\nagreeable duty every day to prepare for the emergen-\\ncies that demand men of stern stuff. George Eliot\\nproclaims the same thought with philosophical in-\\nsight, that we are not to wait for great opportunities\\nfor glory, but by daily, drudging performance of\\nlittle duties are to get ready for the arrival of the\\ngreat opportunities. We must prepare for our eagle\\nflights by many feeble attempts of our untried\\npinions.\\nIf one but work, no matter in what line of higher\\nscholastic pursuit, he will in a few years waken to a\\nconsciousness of power that makes him one of the\\nleaders. There is every encouragement to the\\nstudent to persevere, in the certain assurance that\\nsooner or later he will reach attainments beyond his\\npresent clear conception.\\nOur inheritance is a glorious one. The character\\nof the Anglo-Saxons is seen throughout their history.\\nAmid the clash of weapons they fought with a fierce\\nenergy and a strange delight. They rode the\\nmighty billows and sang heroic songs with the wild\\njoy of the sea fowl. Later we find them contend-\\ning earnestly for their beliefs. Then they grew into\\nthe Puritan sternness of character, abounding in the\\nsense of duty. Their character has made them the\\nleaders and conquerors of the world. It finds ex-", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0104.jp2"}, "105": {"fulltext": "POWER AS RELATED TO KNOWLEDGE.\\n91\\npression in the progress and influence of America.\\nThis energy has gradually become more and more\\nrefined and humanized, and, in its highest and best\\nform, it is the heritage of every young man and by\\nthe pride of ancestry, by the character inherited, by\\nthe opportunity of his age, he is called upon to wield\\nstrongly the weapon of Thor and hammer out his\\ndestiny with strong heart and earnest purpose.", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0105.jp2"}, "106": {"fulltext": "MORAL TRAINING.\\nWe shall not discuss the philosophical systems\\nwhich underlie ethical theories, nor the theories\\nthemselves which consider the nature of the moral\\nsense and the supreme aim of life, but shall treat\\npractical ethics as a part of didactics, and as a part\\nof that unspoken influence which should be the con-\\nstant ally of instruction. It is not the purpose to\\npresent anything new, but rather to give confidence\\nin methods that are well known and are successfully\\nemployed by skilful and devoted teachers.\\nThe formation of right habits is the first step\\ntoward good character. Aristotle gives this fact\\nspecial emphasis. Here are some detached sentences\\nfrom his ethics Moral virtue is the outcome of\\nhabit, and, accordingly, its name is derived by a\\nslight deflection from habit. It is by playing\\nthe harp that both good and bad harpists are pro-\\nduced, and the case of builders and all artisans is\\nsimilar, as it is by building well that they will be\\ngood builders, and by building badly that they will\\nbe bad builders. Accordingly, the difference\\nbetween one training of the habits and another, from\\nearly days, is not a light matter, but is serious or all-\\nimportant. Aristotle here expresses a truth that\\nhas become one of the tritest. All mental disposi-\\ntions are strengthened by repetition. We learn to", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0106.jp2"}, "107": {"fulltext": "MORAL TRAINING.\\n93\\nobserve by observing, to remember by exercising\\nmemory, to create by training the imagination,\\nto reason by acts of inference. Passions grow by\\nindulgence and diminish by restraint the finer\\nemotions gain strength by use. Courage, endurance,\\nfirmness are established by frequently facing dangers\\nand difficulties. By practice, disagreeable acts may\\nbecome a pleasure.\\nIt is by practice that the mind gets possession of\\nthe body, that the separate movements of the child\\nbecome correlated, and the most complex acts are\\nperformed with ease and accuracy. Physiological psy-\\nchology has confirmed and strengthened the doctrine\\nof habit. The functions of the brain and mental\\nactions are correlated. A nerve tract once estab-\\nlished in the brain, and action along that line recurs\\nwith increasing spontaneity. New lines of communi-\\ncation are formed with difficulty. Each physical act\\ncontrolled by lower nerve centres leaves a tendency\\nin those centres to repeat the act.\\nThe inference is obvious and important. What-\\never we wish the adult man to be, we must help him\\nto become by early practice. Childhood is the\\nperiod when tendencies are most easily established.\\nThe mind is teachable and receives impressions\\nreadily around those cluster kindred impressions,\\nand the formation of character is already begun.\\nThe brain and other nerve centres are plastic, and\\nreadily act in any manner not inconsistent with their\\nnatural functions. As they begin they tend to act\\nthereafter.\\nDr. Harris called attention a few years ago to\\nthe ethical import of the ordinary requirements and\\nprohibitions of the schoolroom. Promptness, obedi-", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0107.jp2"}, "108": {"fulltext": "g^ EDUCATION AND LIFE,\\nence, silence, respect, right positions in sitting and\\nstanding, regard for the rights of others, were named\\nas helping to form habits that would make the child\\nself-controlled and fit him to live in society.\\nWhatever you would wish the child to do and be-\\ncome, that let him practise. We learn to do, not by\\nknowing, but by knowing and then doing. Ethical\\nteaching, tales of heroic deeds, soul-stirring fiction\\nthat awakens sympathetic emotions may accomplish\\nbut little, unless in the child s early life regard for\\nthe right, little acts of heroism, and deeds of\\nsympathy are employed unless the ideas and feel-\\ning find expression in action, and so become a part of\\nthe child s power and tendency. George Eliot would\\nhave us make ready for great deeds by constant per-\\nformance of little duties at hand.\\nRight habit is the only sure foundation for charac-\\nter. Sudden resolutions to change the tenor of life,\\nsudden conversion from an evil life to one of ideal\\ngoodness are usually failures, because the old tend-\\nencies will hold on grimly until the new impulse,\\nhowever great, has gradually evaporated. To pre-\\npare for the highest moral life and a persevering\\nreligious life, early habits of the right kind are the\\nonly secure foundation.\\nThe teacher may have confidence in the value of\\nrequiring of pupils practice in self-restraint, practice\\nin encountering difificulties that demand a little of\\ncourage, a little even of heroism and each day\\nfurnishes opportunities. Pleasure may not always\\nattend their efforts, but pleasure will come soon\\nenough as a reward, in consciousness of strength and\\nof noble development. Often we do wrong because it\\nis pleasant, and avoid the right because it is painful.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0108.jp2"}, "109": {"fulltext": "MORAL TRAINING.\\n95\\nBy habit we come to find pleasure in right action,\\nand then the action is a true virtue as held by the\\nGreek philosophers. Aristotle remarks: Hence the\\nimportance of having had a certain training from\\nvery early days, as Plato says, such a training as pro-\\nduces pleasure and pain at the right objects for this\\nis the true education.\\nThe personality of the teacher is a potent factor\\nin moral education. Perfection is not expected of\\nthe teacher none ever attained it except the Great\\nPrototype. All that we can say of the best man is\\nthat he averages high. The teacher who does not\\npossess to a somewhat marked degree some quality\\neminently worthy of imitation will hardly be of the\\nhighest value in his profession. I remember with\\ngratitude two men, each of whom impressed me with\\na noble quality that made an important contribution\\nat the time to my thought, feeling, action, and\\ngrowth. The ideal of one was action energetic,\\npersevering action and he was a notable example\\nof his ideal. His precept without his example would\\nhave been almost valueless. The other was a noble\\nadvocate of ideal thought, and his mind was always\\nfilled with the highest conceptions moreover, in\\nmany large ways he exemplified his precept. His\\nacquaintance was worth more than that of a thousand\\nothers who are satisfied with a commonplace view of\\nlife.\\nMinds that are not speculative, are not ingenious\\nand creative, will hardly make their own ideals, or\\neven be taught by abstractions. They can, however,\\nreadily comprehend the living embodiment of virtue,\\nand there is still enough of our ancestral monkey", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0109.jp2"}, "110": {"fulltext": "q6 education and life.\\nimitativeness remaining to give high value to ex-\\nample.\\nAnd it is important that the influence of the\\nteacher shall not be merely a personal magnetism\\nthat influences only when it is present, but a quality\\nthat shall command respect in memory and help to\\nestablish principles of conduct. The influence should\\nbe one that will be regarded without the sanction of\\nthe personal relation. He who is wholly ruled either\\nby fear or by love gains no power of self-control, and\\nwill be at a loss when thrown upon his own respon-\\nsibility in the world of conflict and temptations.\\nCharacter must be formed by habit and guided by\\nprinciple.\\nThe world s moral heroes are few. Since they can\\nnot be our daily companions, we turn to biography\\nand history, that their personality and deeds may be\\npainted in our imagination. Concrete teaching is\\nadapted to children, and select tales of great and\\nnoble men, vivid descriptions of deeds worthy of\\nemulation may early impress their minds with un-\\nfading pictures that will stand as archetypes for\\ntheir future character and conduct. Hence the value\\nof mythology, of Bible stories, and Plutarch.\\nIt is unnecessary to add that such literature should\\nbe at the command of every teacher, and there is\\nenough adapted to every grade of work. Through-\\nout the period of formal historic study important use\\nshould be made of the ethical character of men and\\nevents. The pupil thus fills his mind with examples\\nfrom which he may draw valuable inferences, and with\\nwhich he may illustrate principles of action. The\\nethical sense is developed through relations of the", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0110.jp2"}, "111": {"fulltext": "MORAL TRAINING.\\n97\\nindividual to society, and the broader the scope of\\nvision, the more just will be the estimate of human\\naction.\\nIdeal literature, the better class of fiction and\\npoetry, which not only reaches the intellect, but\\ntouches the feeling and brings the motive powers in\\nharmony with ideal characters, deeds, and aspira-\\ntions, may have the highest value in forming the\\nethical life of the pupil. Here is presented the very\\nessence of the best ideas and feelings of humanity\\nthoughts that burn, emotions of divine quality, de-\\nsires that go beyond our best realizations, acts that\\nare heroic all painted in vivid colors. By reading\\nwe enter into the life of greater souls, we share their\\naspirations, we make their treasure our own. A\\nlarge share of the moralization of the world is done\\nby this process of applying poetry to life.\\nThere is, however, one important caution. There\\nis a difference between sentiment and sentimentality.\\nThe latter weakens the mind and will it is to be\\navoided as slow poison that will finally undermine a\\nstrong constitution. There must be a certain vigor\\nin ideal sentiment that will not vanish in mawkish\\nfeeling, but will give tone for noble action. It is a\\nquestion whether sentiment that sheds tears, and\\nnever, in consequence, does an additional praise-\\nworthy act, has worth. You know the literature that\\nleaves you with a feeling of stupid satiety, and you\\nknow that which gives you the feeling of strength in\\nyour limbs, and clearness in your intellect, and earn-\\nestness in your purpose, and determination in your\\nwill.\\nUse ideal literature from the earliest school days\\nof the child choose it with a wisdom that comes\\n7", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0111.jp2"}, "112": {"fulltext": "q8 education and life.\\nfrom a careful analysis of the subject and a knowl-\\nedge of the adaptation of a particular selection to\\nthe end proposed. And when you reach the formal\\nstudy of literature, find in it something more than\\ndates, events, grammar, and rhetoric find in it\\nbeauty, truth, goodness, and insight that will expand\\nthe mind and improve character.\\nThere is much truth in the criticism that con-\\ndemns precept without example the two go to-\\ngether, the one is a complement of the other. We\\nact in response to ideas, and a rule of action clearly\\nunderstood and adopted will often be applied in a\\nhundred specific instances that fall under it. A\\nteacher of tact and skill can gain the interest of\\nchildren to know the meaning and understand the\\napplication of many rich generalizations from human\\nexperiences that have passed into proverbs. The\\nnatural result of conduct which we condemn may\\nbe pointed out, with often a noticeable increase of\\nregard for duty and prudence. We may not ex-\\npect consistency of character, firmness of purpose,\\nrigid observance of honesty, truthfulness, honor,\\nand sympathy until the course of life is directed\\nby principles that have taken firm hold of the\\nmind.\\nWhen moral instruction in school passes into what\\nthe boys call preaching, the zealous teacher often\\ndulls the point of any possible interest in the sub-\\nject, and thereby defeats his purpose. Sometimes\\nwe, in our feeling of responsibility, trust too little to\\nthe better instincts of childhood, the influence of\\ngood surroundings, and the leavening power of all\\ngood work in the regular course of instruction.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0112.jp2"}, "113": {"fulltext": "MORAL TRAINING.\\n99\\nFor the purpose of moral instruction in the schools\\nwe should take the broad view of the Greek ethics.\\nAs summed up by Professor Green the Good Will\\naims (i) to know what is true and create what is\\nbeautiful (2) to endure pain and fear (3) to resist\\nthe allurements of false pleasure (4) to take for\\none s self and to give to others, not what one is in-\\nclined to, but what is due. This is larger than the\\nconventional moral code. It makes virtues not only\\nof justice and temperance, but of courage and wis-\\ndom. By implication it condemns cowardice and\\nlazy ignorance. It urges one to strive for the reali-\\nzation of all his best possibilities, to enlarge his pow-\\ners, his usefulness, and aim at the gradual perfection\\nof his being through the worthy use of all his en-\\nergies. It does not dwell morbidly on petty dis-\\ntinctions of casuistry, but generously expands the soul\\nto receive wisdom, the wisdom that regards all good.\\nWe are creatures of numerous native impulses, all\\nuseful in their proper exercise. Each impulse is sus-\\nceptible of growth until it becomes predominant.\\nThe lower animals follow their instincts. Man is\\nrational, has the power to discriminate, to estimate\\nright and wrong, to educate and be educated. He\\nis called upon to subordinate some impulses and to\\ncultivate others. The child is full of power of ac-\\ntion, and it must be exercised in some direction.\\nThe work of the teacher is to invite the native im-\\npulses that reach out toward right and useful things,\\nby offering the proper objects for their exercise.\\nWhen these tendencies of the child s being are en-\\ncouraged, his growth will be ethical.\\nWhat is the relation of the doctrine of duty to", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0113.jp2"}, "114": {"fulltext": "lOO EDUCATION AND LIFE.\\nthe practical subject in hand This is a question\\nthat rests upon the broad foundation of philosophy\\nand religion, and we cannot discuss the grounds of\\nbehef. We may believe that the sense of duty is\\nindispensable to moral character. True, much has\\nbeen done in the name of duty that has been harm-\\nful and repellent. Many things have been thought\\nto be duty that would rule healthful spontaneity\\nand cheerfulness and needful recreation out of life,\\nand place the child under a solemn restraint that\\nrests on his spirit like an incubus and drives him to\\nrebellion and sin. We do not mean duty in this\\ncaricature of the reality. But this is a world in\\nwhich the highest good is to be obtained by courage\\nto overcome evil and difficulty. The great Fichte\\nsaid I have found out now that man s will is free,\\nand that not happiness, but worthiness is the end of\\nour being. And Professor Royce in the same vein\\nsays The spiritual life isn t a gentle or an easy\\nthing. Spirituality consists in being heroic\\nenough to accept the tragedy of existence, and to\\nglory in the strength wherewith it is given to the\\ntrue lords of life to conquer this tragedy, and to\\nmake their world, after all, divine. In the name of\\nevolution and physiological psychology much good\\nhas been done in driving to the realm of darkness,\\nwhence it emanated, the spirit of harshness and cruelty\\nin education and in discipline at the same time\\nmuch harm has been done by superficial interpreters\\nby the attempt to make all education and training\\na pleasure. The highest good cannot be gained\\nwithout struggle. Character cannot be formed with-\\nout struggle. You and I would give nothing for\\nacquisitions that have cost us nothing. While the", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0114.jp2"}, "115": {"fulltext": "MORAL TRAINING. lOI\\nchild s will is to be invited in the right direction by\\nevery worthy motive that tends to make the path\\npleasant, the child at the same time should know by\\ndaily experience that some things must be because\\nthey are right, because they are part of his duty\\nthat they may be at first disagreeable and require\\nstern effort. Only then will he be prepared to re-\\nsist temptation, and to actively pursue a course that\\nwill lead toward the perfection of his being and to-\\nward a life of usefulness. Along the paths of pleas-\\nure are the wrecks of innumerable lives, and this\\nview is one of the greatest practical importance in\\nthe every-day work of the schoolroom.\\nAll proper education is ethical education. How\\nthe teacher encourages the acquisition of truth\\nWith what care he corrects error in experiment and\\ninference With what zeal he leads the pupil to\\nfurther knowledge With what feeling he points\\nout beauty in natural forms and in literary art\\nWith what hope he encourages him to overcome\\ndifficulties With what solicitude he regards his\\nways and his choice of company What use he\\nmakes of every opportunity to emphasize a lesson;\\nof justice in this little society of children, which is\\nin many ways a type of the larger society into which\\nthe child is to enter If teachers are learned and\\nskilful, and of strong character, if they awaken inter-\\nest in studies and not disgust, if they have insight\\ninto the moral order of the world as revealed in all\\ndepartments of learning, the whole curriculum of\\nstudy, from the kindergarten to the university, will\\nbe a disclosure of ethical conceptions, a practice ofi\\nright activity, an encouragement of right aim. If", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0115.jp2"}, "116": {"fulltext": "102 EDUCATION AND LIFE.\\nthe better tendencies of the child s nature are re-\\npelled instead of invited, in so far will instruction\\nlack the ethical element. And herein lies the great\\nresponsibility of the teacher for his own education,\\nmethods, and personal influence.\\nWhat are the schools doing for moral training?\\nWe believe they are doing much that is satisfactory\\nand encouraging. The public schools have at their\\ncommand the various ethical forces. They form\\nright habits by every-day requirements of the school-\\nroom they provide the personal influence of teach-\\ners whose good character is the first passport to\\ntheir position they employ the lessons of history\\nand literature, and in distinct ways impart principles\\nof right conduct they inspire courage to overcome\\ndifficulties they direct the better impulses of chil-\\ndren toward discovery in the great world of truth,\\nand, by the very exercise of power required in the\\nprocess of education, prepare them for life.", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0116.jp2"}, "117": {"fulltext": "CAN VIRTUE BE TAUGHT?\\nOn a certain occasion Socrates assumed the role\\nof listener, while Protagoras discoursed upon the\\ntheme Can Virtue Be Taught Protagoras shows\\nthat there are some essential qualities which, regard-\\nless of specific calling, should be common to all men,\\nsuch as justice, temperance, and holiness in a word,\\nmanly virtue. He holds it absurd and contrary to\\nexperience to assume that virtue cannot be taught.\\nHe says that, in fact, Education and admonition\\ncommence in the first years of childhood, and last\\nto the very end of life. Mother and nurse, and\\nfather and tutor ceaselessly set forth to the child\\nwhat is just or unjust, honorable or dishonorable,\\nholy or unholy the teachers look to his manners,\\nand later put in his hands the works of the great\\npoets, full of moral examples and teachings the\\ninstructor of the lyre imparts harmony and rhythm\\nthe master of gymnastics trains the body to be\\nminister to the virtuous mind and when the pupil\\nhas completed his work with the instructors, the\\nstate compels him to learn the laws, and live after\\nthe pattern which they furnish. Cease to wonder,\\nSocrates, whether virtue can be taught.\\nWe can but accept the principles of Protagoras,\\nthat the essential qualities of a rational and moral\\nbeing are to be considered at each stage of growth\\nand in all relations of life that all education is to", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0117.jp2"}, "118": {"fulltext": "104 EDUCATION AND LIFE.\\nbe the ally of virtue. We can but accept, too, the\\nfact that guidance, instruction, and authority help to\\nbring the child to self-realization, and help to de-\\ntermine modes of conduct. The remaining question\\nrelates to the ways and means adapted to a given\\nstage of education. When the pupil enters the high\\nschool he is already a trained being. His training,\\nhowever, has been more or less mechanical. He is\\nnow at an age when his capacity, his studies, and his\\nsocial relations admit him to a broader field a field\\nin which he makes essays at independent action\\nwhen his physical development brings new problems\\nand dangers when contact with the world begins to\\nacquaint him with the vicious maxims of selfish\\nmen when there is a tendency to break away from\\nthe moral codes, without the wisdom of experience\\nto guide him in his growing freedom. It is a critical\\nperiod one that tests in new ways his mental and\\nmoral balance. If the pupil is not wrecked here, he\\nhas many chances in his favor, although the college\\nor business life or society may later sorely tempt\\nhim. That the teachings and influences of the period\\nof secondary education have much to do with making\\ncharacter is recognized by the colleges. Some\\nschools become known for the vigor of their intellec-\\ntual and ethical training, and the successful prepara-\\ntion of their pupils to meet the demands and temp-\\ntations of college life. The subject of ethics in the\\nhigh school thus becomes a proper one for inquiry.\\nShall we employ the formal study of ethics\\nHardly. The scientific or theoretical treatment of\\nthe subject belongs to the period of reflection, of\\nsubjective insight, and should follow psychology, if\\nnot philosophy. Such study hardly accomplishes", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0118.jp2"}, "119": {"fulltext": "CAN VIRTUE BE TAUGHT?\\n105\\nmuch practically until experience and reflection have\\ngiven one an interest in the deepest problems of life.\\nIt belongs to a period when the commonplaces are\\nfraught with meaning, when a rational conviction\\nhas the force which Socrates gave to insight into\\nwisdom when to understand virtue is to conform\\nthe life to it. But, nevertheless, the whole period of\\nhigh-school work should be a contribution to the\\nend of moral character. Let us get rid, at the outset,\\nof the idea that a moral life is a mechanical obedi-\\nence to rules and conventionalities, a cut-and-dried\\naffair, a matter that lies in but one province of our\\nnature, a formalism, and learn that the whole being,\\nits purposes and activities, the heroic impulses and\\nthe commonplace duties lie within its circle. Every-\\nthing a man is and does, learns and becomes, con-\\nstitutes his moral character.\\nEthics is the science of conduct conduct on both\\nits subjective and its objective side. It considers\\nthe relation of the self to all consequences of an act\\nas foreseen and chosen by the self, and to the same\\nconsequences as outwardly expressed. Practically it\\nteaches control of impulse with reference to results\\nas expressing and revealing the character results\\nboth immediate and remote. Some acts show a\\none-sided inclination, uncontrolled by regard for the\\nclaims of other and better impulses only a part\\nof the individual is asserted, not the whole self in\\nperfect balance. For example, the pupil plays\\ntruant, acting with sole regard for the impulse to\\nseek ease and sensuous pleasure. He neglects other\\nmore important impulses, all of which might have\\nbeen satisfied by attending faithfully to his school\\nduties the impulse of ambition, to gain power and", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0119.jp2"}, "120": {"fulltext": "I06 EDUCATION AND LIFE.\\nbecome a useful and successful citizen the desire\\nfor culture, with all its superior values the impulse\\nof wonder, leading ever to the acquisition of knowl-\\nedge the impulse of admiration, to seek and appre-\\nciate the beautiful the filial and social affections,\\nwhich regard the feelings and wishes of the home\\nand the sentiments of companions the impulse to\\ngratitude, as shown toward parents and teachers\\nthe sentiment of reverence, as shown toward law and\\norder and those who stand as their representatives.\\nAnd all these neglected demands rise up and condemn\\nhim he is divided from himself and his fair judg-\\nment, is not his complete self. On the other hand,\\nthe pupil spends the day in devotion to work, he\\nmaintains the integrity and balance of his nature,\\ngives each impulse due consideration and makes a\\nsymmetrical and moral advance in his development.\\nIn restraining the impulse to play truant, he does\\njustice to all the claims of his being the resulting\\nvalues as estimated in subjective experiences are the\\nhighest possible the act is good. The problem,\\nthen, is to bring the pupil to a fuller understanding\\nof the character of his impulses to action, and the\\nrelative value of each. In many ways the neglected\\nelements of his nature may be brought into con-\\nsciousness and emphasized. Everything that creates\\nconceptions of ideal conduct, all concrete illustrations\\nin the social life of the school, all conscious exer-\\ncise of power in right ways, contribute toward his self-\\nrealization. The high-school pupil has not had a\\nlarge personal experience hence the need, in the\\nways proposed, of teaching virtue. In the first place,\\nthe situation is advantageous. It is conceded by\\nevery school of ethical thinkers that one finds his", "height": "3367", "width": "2138", "jp2-path": "educationlifepap00bake_0120.jp2"}, "121": {"fulltext": "CAN VIRTUE BE TAUGHT? joy\\nmoral awakening in contact with society. Society\\nis the mirror in which one sees a reflection of him-\\nself, and comes to realize himself and his character.\\nThe school of the people, which is in an important\\nsense an epitome of that larger world which he is to\\nenter, furnishes an admirable field for development.\\nMoreover, it is a community where the restraint,\\nthe guidance, the ideals come of right from properly\\nconstituted authority. The whole problem of ob-\\njective relations and corresponding subjective values\\nmay find illustration and experiment in the daily\\nlife of the school. The constructive imagination\\nmay be employed to infer from experiences in school\\nto larger experiences of kindred quality in the field\\nof life. By judging real or supposed cases of con-\\nduct the pupil makes at least a theoretical choice.\\nBy learning and interpreting characters and events\\nin history his view is broadened.\\nThe whole school curriculum should contribute to\\nmoral development. Whatever of intellect, emotion,\\nand will is exercised in a rational field expands the\\nsoul normally. The pursuit of studies with the right\\nspirit, and with regard for the activities and relations\\nincidental thereto, is moral growth. Studies awaken\\nrational interest, cultivate habits of industry, are de-\\nvoted to the discovery of truth, reveal important\\nrelations of the individual to society, and present the\\npurest ideals of the race. There is hardly a more\\nvaluable moralizer than healthy employment itself,\\nemployment that engages the whole man percep-\\ntion, imagination, thought, emotion, and will em-\\nployment that looks toward ennobling and useful\\nconsequences, employment that has the sanction of\\nevery consideration that regards man s full develop-", "height": "3367", "width": "2129", "jp2-path": "educationlifepap00bake_0121.jp2"}, "122": {"fulltext": "I08 EDUCATION AND LIFE.\\nment. If the studies of the high-school course do\\nnot make for good, it is because they fail to get hold\\nof the pupil, to awaken his interest and energies. If\\nthe subject matter and the instruction are adapted\\nto the pupil s need, if conceptions are clearly grasped,\\nif healthy interest is aroused and the attention turns\\nspontaneously to the work, the pupil s growth will\\nbe in every way beneficent. One who regards the\\nmoral development of his pupils will conscientiously\\nstudy the method of his teaching, and learn whether\\nthe source of neglect and rebellion lies there.\\nThe personality of the teacher is one of the most\\nimportant factors in ethical training. It is ethics\\nteaching by example it is the living embodiment of\\nconduct. The ideas that find expression in the life\\nof the teacher are likely to be imitated. The sym-\\npathy of the teacher with the endeavor of the pupil\\ninfuses life into his effort. We do not refer to a cer-\\ntain kind of personal magnetism this may be per-\\nnicious in the extreme. It may exist to the extent\\nof partially hypnotizing the independent life of\\nthe pupil, robbing him for a time of part of his indi-\\nviduality. The ideal instructor should be earnest and\\nnoble, impressing one with the goodness, dignity, and\\nmeaning of life. An easy-going regard for duties, a\\nhalf-way attachment to labor are sure to impress\\nthemselves on the minds of pupils as readily will\\nhonor, sincerity, and pure ideals be reflected in their\\nendeavors. You will ask What are some of the\\nspecific ways in which a teacher may direct his ef-\\nforts We often look far for the means of accom-\\nplishment when they are already at hand. The\\nmeans of moral influence are not the exclusive pos-\\nsession of learning or genius they may be used by", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0122.jp2"}, "123": {"fulltext": "CAN VIRTUE BE TAUGHT? 109\\nevery teacher, and we should have faith in what the\\nschools are already doing to make good character.\\nThe successful use of methods depends upon the\\nteacher s judgment and tact. One may do harm by\\nconscientious but ill-directed effort. With Solo-\\nmon we must remember that there is a time for\\neverything. Amongst other impulses, natural or\\nacquired, the pupil has impulses to regard honor, hon-\\nesty, truthfulness, gentlemanliness, good thoughts,\\nrespect, gratitude, sympathy, industry, usefulness.\\nIn a fit of rage, with desire to harm the object of his\\nvindictiveness, he may disregard nearly every one\\nof the above qualities. The impulse of anger acts\\nblindly, heedless of external consequences and of\\nthe subjective values that attach to the execution\\nof every desire. All cases of bad conduct, varying in\\ndegree, show a similar disproportionate estimate of\\nthe value of motives. Our problem is to plant in the\\nconsciousness of the pupil an appreciation of neg-\\nlected qualities. It may be noted in passing that\\nthere are some cases of physical tendency, amount-\\ning to monomania. Conscious wrong never is able\\nfully to conceal itself, and when the truth becomes\\nevident to the teacher, as it may, he should seek the\\nconfidence of the home, and through the home the\\ninfluence upon the pupil of a trusted physician who\\npossesses both medical skill and moral force.\\nIn approaching the specific ways of moral educa-\\ntion, we may first make our obeisance to habit. The\\nlimitations as to time, place, and activity, which are\\nincidental to all school life, help to form habits\\nwhich turn the growing youth still more from the\\ncondition of uncontrolled liberty into one of well-\\nregulated conduct, civilize him, and make him a fit", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0123.jp2"}, "124": {"fulltext": "no EDUCATION AND LIFE.\\nmember of society. Habits of regard for the rights\\nof others further lay the foundation of altruism.\\nHabit has its value. It establishes tendencies of\\nconduct, although in a more or less mechanical way,\\nwhich make easier the adherence to virtue in the\\nadvanced period of reflective insight. Too, these\\nsame duties mechanically performed may later be\\nknown in their full significance, and become moral\\nacts.\\nThe judicious use of maxims, also, has a value.\\nMaxims are the first formal expression of the ex-\\nperience of the race as to the things to do or avoid.\\nSince we act from ideas, maxims may serve prac-\\ntically for many concrete cases. This is especially\\ntrue if the full meaning of a maxim has been pre-\\nsented. Next to maxims, and greater in importance,\\nare the events and characters of history and biogra-\\nphy. Embodied virtues and vices, real events that\\nshow the movements and reveal the motives of a\\npeople, appeal strongly to the interest. Yet, being\\nremote in time and place, they allow the freest dis-\\ncussion and may be made permanent types for the\\ninstruction and improvement of mankind. The value\\nlies in the fact that qualities thus known hasten the\\nself-realization of the same qualities. The life of a\\nSocrates, an Aristides, of a Cato, a Savonarola, a\\nLuther, a Cromwell, a Lincoln, a Whittier, of all\\nmen and women who exemplify virtue, heroism, self-\\ndenial, all struggles for the right, are the high-water\\nmark for every aspiring nature. And in the teach-\\ning of history and biography it is not necessary at\\nevery turn to deliver a homily rather lead the pupil\\ninto the spirit and understanding of the subject\\nsome things shine with their own light.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0124.jp2"}, "125": {"fulltext": "CAN VIRTUE BE TAUGHT?\\nA yet more fertile source of ideal conceptions is\\nthe choice literature of the world. From this rich\\ntreasury we draw the poetry which we apply to life.\\nIn literature truth is given life and color, idealized\\nand made attractive. Qualities are abstracted, re-\\nfined, perfected, and glorified. They serve to show\\nus the meaning of those qualities in us. Literature\\npresents emotions that in their purity and refine-\\nment seem to transcend the material world heroes\\nand martyrs idealized and embodying self-sacrifice and\\ndevotion sentiments that touch the whole range\\nof chords in the heart and awaken tenderness or\\nheroism. The pupil reads Homer and gains con-\\nceptions of heroic virtues the Lays of Ancient\\nRome, and gains ideas of perfect honor and devo-\\ntion to country Tennyson, and he follows the pure\\nconceptions and feels that life has taken on a nobler\\ncoloring Carlyle s doctrine of work and duty, and\\nfeels his moral sinews strengthened. Thoughts that\\naspire, emotions of transcendent worth, courage,\\nheroism, benevolence, devotion to country or hu-\\nmanity all these are at the command of the in-\\nstructor, if he has the skill to lead the pupil into\\nthe spirit and understanding of literature. If he has\\nnot the skill, let him not touch it.\\nThe study of science itself offers opportunities.\\nScience searches for truth, judges not hastily, re-\\nmoves all prejudice, employs the judicial spirit. It\\nshould suggest lessons in fairness, justice, and truth\\nin the field of human conduct. Hasty inference,\\nprejudiced judgment are responsible for half the\\nsins of this world, and the scientific spirit should be\\nmade to pass from the abstract field over into prac-\\ntical life.", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0125.jp2"}, "126": {"fulltext": "112 EDUCATION AND LIFE.\\nSomething can be done by daily assembly of pu-\\npils. While men have various occupations, there are\\ncertain interests that belong to men as men, as\\nhuman beings. As there are hymns set to noble\\nmusic which are sung for centuries without diminu-\\ntion of interest, because they are adapted to the want\\nof man s essential nature, so there are gems of\\naesthetic and ethical literature which have stood the\\ntest of time and are approved by common consent.\\nThe reading of vigorous, healthful selections can but\\nhave an influence sooner or later upon the listener.\\nThe teacher, in a brief address, may express some\\nthought or experience or ideal or sentiment, that will\\nreach the inner life. In no way, however, will the\\ngood sense and skill of the teacher be put to severer\\ntest than in the selection of these teachings. They\\neasily become monotonous instead of giving vital\\ninterest.\\nProfessor John Dewey, in an admirable article on\\nthe subject of interest, defines it thus Interest is\\nimpulse functioning with reference to an idea of self-\\nexpression. He further says The real object of\\ndesire is not pleasure, but self-expression.\\nThe pleasure felt is simply the reflex of the satisfac-\\ntion which the self is anticipating in its own expres-\\nsion. Pleasure arrives, not as the goal of an\\nimpulse, but as an accompaniment of the putting\\nforth of activity. These expressions mean simply\\nthat the human being has native impulses to activity\\nthat these impulses, under rational control, aim at\\nproper ends that pleasure is not the end of action\\nbut merely accompanies the putting forth of activ-\\nity that interest is the mental excitement that arises\\nwhen the self-active mind has an end in view and the", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0126.jp2"}, "127": {"fulltext": "CAN VIRTUE BE TAUGHT?\\n113\\nmeans of its attainment a feeling that binds the at-\\ntention to the end and the means. His doctrine\\ndenies hedonism. We are not to aim at a good, but\\nto act the good. We are not to work for the pleasure,\\nbut to find pleasure in working. This is a doctrine\\nof vast importance to the educator. External and\\nunworthy rewards for effort are false motives. The\\nwork itself must furnish interest, because suited to\\nthe activities of the pupil. The great problem of\\nthe teacher is to invite a self-activity that finds its\\nreward in the activity.\\nFalse motives should not be held before pupils.\\nThere is a view of life called romanticism, the\\ncondemnation of which gives Nordau his one virtue.\\nThe adherents claim for themselves the fill of a con-\\nstantly varying round of completely satisfying emo-\\ntional life. The history of prominent adherents of\\nthis view is a warning to this generation. The dev-\\notees either become rational and satirize their own\\nfolly, or become pessimists, railing at the whole that\\nlife has to offer, or commit suicide, and thus well rid\\nthe world of their useless presence. Carlyle points\\nout that not all the powers of Christendom combined\\ncould suffice to make even one shoeblack happy.\\nIf he had one half the universe he would set about\\nthe conquest of the other half. And then follows\\nthe grand exhortation to useful labor, the perform-\\nance of duty, as the lasting source of satisfaction.\\nIf we do not find happiness therein, we may get\\nalong without happiness and, instead thereof, find\\nblessedness. This is the doctrine of Goethe s Faust.\\nFaust at first wishes to enjoy everything and do\\nnothing. He runs the whole round of pleasure, of\\nexperience, and emotional life, and finds satisfaction\\n8", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0127.jp2"}, "128": {"fulltext": "114\\nEDUCATION AND LIFE.\\nin nothing. Finally, in the second book, he finds the\\nsupreme moment in the joy of useful labor for his\\nfellow men. It is to be noted, however, that as soon\\nas he is fully satisfied he dies, as, metaphorically,\\npeople in that state always do. Pleasure does not\\nmake life worth living, but living the fulness of our\\nnature is living a life of worth.\\nLaying aside all theories, even the theoretical cor-\\nrectness of what follows, it is necessary to hold prac-\\ntically to the transcendental will. This is a large\\nword, but it means simply going over beyond the\\nmere solicitation of present pleasure, and holding\\nwith wisdom and courage to the claims of all the im-\\npulses of our being in a word, living a life of integ-\\nrity. The transcendental will can suffer and perse-\\nvere and refuse pleasure, and endure and work out\\ngood and useful results. It is important to give pu-\\npils a little touch of the heroic, else they will be the\\nsport of every wind that blows and least of all be\\nable to withstand the tempest or the wintry blast.\\nThere is a well-worn figure of speech, essentially\\nPlatonic in its character, which, once well in the mind\\nof a young man or woman, will surely influence the\\nlife for good. As the healthy tree grows and ex-\\npands in symmetry, beauty, and strength, and blos-\\nsoms and yields useful fruit, instead of being dwarfed\\nor growing in distorted and ugly forms, so the nor-\\nmal soul should expand and develop in vigor and\\nbeauty of character, and blossom and yield a life of\\nusefulness. A stunted soul, one that has gone all\\nawry, is a spectacle over which men and gods may\\nweep. In some way the nobility of life, the gran-\\ndeur of upright character must be impressed upon\\nthe mind of youth.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0128.jp2"}, "129": {"fulltext": "CAN VIRTUE BE TAUGHT?\\n115\\nAnd moral growth must be growth in freedom.\\nRules and maxims, petty prohibitions, and restraints\\nalone will not make morality, but rather bare mech-\\nanism and habit. Moral freedom means that, by an\\ninsight that comes of right development, one views\\nthe full bearing of any problem of conduct, and\\nchooses with a wisdom that is his own. Morality is\\nnot mechanism, but insight. Doctrine does not con-\\nstitute morality. Pharisaism is immorality and will\\ndrive any one to rebellion and sin. Mechanical rule\\nhas no vitalizing power. A moral life should be self-\\nactive, vigorous, joyous, and free. So far as spon-\\ntaneous conduct can be made to take the place of\\nrule and restraint will you secure a growth that will\\nexpand, when, well-rooted by your fostering care, you\\nfinally leave it to struggle with the elements.\\nFollowing in substance the thought of a promi-\\nnent educator, not so much pedagogical preaching\\nas skilful stimulating, not so much perfect ideals as\\npresent activities, not so much compulsion as invit-\\ning self-activity are to-day the needs of the schools.\\nThrough guidance of present interest the child may\\nlater attain to the greater interests of life in their\\nfull comprehension.", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0129.jp2"}, "130": {"fulltext": "COLLEGE AND UNIVERSITY*\\nTouching the theme of higher education, inqui-\\nries were sent to a large number of universities, col-\\nleges, and secondary schools. The first two ques-\\ntions related to the work of secondary education,\\nand were as follows: (i) What should the high-\\nschool graduate be when entering college? (2)\\nWhat does he lack of an ideal education when he\\nenters? Considering the general character of the\\nquestions, the answers were all that might be ex-\\npected, and they are valuable for the limit of their\\nrange, as well as for what they express, since they\\nshow that, concerning the main purpose of educa-\\ntion, there is nothing new to be said.\\nThe following are opinions that represent the ma-\\njority or appear important as individual views (i)\\nThe high-school graduate, when entering college,\\nshould possess a mind educated by methods that cre-\\nate interest and make power to think and generalize\\npower to do original work. (2) He should have an\\nacquaintance with each field of knowledge, and should\\nshow a symmetrical development of his mental ac-\\ntivities. (3) As tending to produce greater interest,\\nknowledge, and power, he should have been trained\\nin only a limited number of subjects in each field in\\nthese subjects the work should have been continuous\\nRead before the National Association of City Superintendents,\\nat Jacksonville, Florida, in 1896,", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0130.jp2"}, "131": {"fulltext": "COLLEGE AND UNIVERSITY.\\niiy\\nand intensive. (4) He should have good command\\nof EngHsh. (5) He should be well-grounded in right\\nhabits and moral principles the practice of self-\\ncontrol.\\nWhile this inquiry is not strictly upon the subject,\\nit shows that the difficult problems of university life\\nare to be solved in part by the secondary schools,\\nand that some of the failures in higher education are\\ndue to the imperfections of earlier training. It also\\nintroduces part of the discussion that follows.\\nThe third question pertained to higher education\\nWhat should the college or university do for the\\nhigh-school graduate Some of the more important\\nopinions received may be expressed as follows\\n(a) It should supplement the failures of his earlier\\ntraining. There should be no chasm between sec-\\nondary and higher education.\\n(b) It should give him a liberal education; it\\nshould offer him a course that has unity and har-\\nmony. It should cultivate the power of research.\\nIt should teach him to bring all his knowledge and\\nall his power to bear on the problems of life.\\n(c) It should make him broad, and then deep in\\nsome subject. It should start him in lines of study\\nleading to his life work.\\n(d) It should give him high ideals of private and\\ncivic conduct it should make a man of him.\\nTo consider merely the subject of college ideals\\nwould be trite and unprofitable, and some latitude\\nwill be used in the discussion.\\nThe influence of the college should be felt in the\\nwork of preparation. That the college should be\\nclosely articulated with the high schools is an idea of", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0131.jp2"}, "132": {"fulltext": "Il8 EDUCATION AND LIFE.\\nmodern date, but one that now is received with grow-\\ning favor. An examination of the admission re-\\nquirements of the colleges still shows a variety of\\ndemands, having no common basis in principles of\\neducation, in the standard courses of high schools,\\nor in uniform agreement. The requirements of some\\ncolleges are imperative for specific subjects that are\\nnot fundamental, but merely rank with a series of\\nallied subjects in a given field of knowledge. Often\\na method of work acceptable to one college would\\nbe rejected by another. Among reputable institu-\\ntions the height of the standard varies by two\\nyears.\\nThe dissatisfaction of the high schools with these\\nevils is deep-seated and wide-spread. The fault rests\\nmainly with the colleges and universities, and the\\nreasons that maintain unessential distinctions are ab-\\nsurd in the eyes of secondary-school men. If abso-\\nlute uniformity in college admission is not feasible,\\na reasonable choice of equivalents within a given\\ndepartment of knowledge may be allowed. At least\\na plan of admission may be organized without\\nuniformity J A college has been known to refuse\\nfour years excellent work in science as a substitute\\nfor some chapters in a particular book on physical\\ngeography. In another instance a certain scientific\\nschool, requiring two years of preparation in Latin,\\nrefused a four years course in Latin in lieu of the\\nprescribed number of books in Caesar. A joint com-\\nmittee has recently been appointed by the Depart-\\nment of Higher Education and the Department of\\nSecondary Education, of the National Educational\\nAssociation, to consider further the basis of connec-\\ntion between the high schools and the colleges. This", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0132.jp2"}, "133": {"fulltext": "COLLEGE AND UNIVERSITY.\\n119\\ncommittee consists of eminent and able men, who\\nwill accomplish important results, if given proper\\nencouragement and aid by the National Association,\\nand if the various local associations cooperate, in-\\nstead of fostering organized differences.* The re-\\nport of the Committee of Ten did much to prepare the\\nway for a more complete and satisfactory connection\\nbetween the colleges and the high schools, but much\\nremains to be done which may well be undertaken\\nby this joint committee. It is interesting to note\\nthat one of the longest sections in the report of the\\nThis committee made its report in 1899. The committee rec-\\nommend that any study, included in a given list regarded as suit-\\nable for the secondary-school period, and pursued under approved\\nconditions one year of four periods a week, be regarded as worthy to\\ncount toward admission to college they recognize that not all sec-\\nondary schools are equipped to offer all the subjects, and that the\\ncolleges will make their own selections for admission they recognize\\nthe principle of large liberty to the student in secondary schools, but\\ndo not believe in unlimited election, and they emphasize the impor-\\ntance of certain constants in all secondary schools and in all require-\\nments for admission to college they recommend that these constants\\nbe recognized in the following proportion Four units in foreign lan-\\nguages (no language accepted in less than two units), two units in\\nmathematics, two in English, one in history, and one in science.\\nThe thirteenth annual convention (1900) of the Association of\\nColleges and Preparatory Schools of the Middle States and Maryland\\npassed resolutions urging the establishment of a joint college-admis-\\nsion examination board to bring about an agreement upon a uniform\\nstatement as to each subject required by two or more colleges for ad-\\nmission, to hold examinations, and to issue certificates to be accepted\\nby the Middle-State Colleges.\\nAt the Charleston meeting of the N. E. A. (1900) the following\\nresolution was passed Resolved, That the Department of Secondary\\nEducation and the Department of Higher Education of the National\\nEducational Association commend the Report of the Special Commit-\\ntee on College-Entrance Requirements, as affording a basis for the\\npractical solution of the problem of college admission, and recom-\\nmend the Report to the attention of the colleges of the country.", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0133.jp2"}, "134": {"fulltext": "I20 EDUCATION AND LIFE,\\nRoyal Commission on Secondary Education is on\\nthe Relation of the University to Secondary Edu-\\ncation, and that the importance of a close connec-\\ntion is emphasized and the means of securing it is\\nsuggested.\\nThe work of secondary education must be based\\non pedagogical principles and adapted to the stage\\nof development which it represents, and the colleges\\nmust take up the work where the high schools leave\\nit. Whatever is best for a given period of growth\\nis also good preparation for what follows. There\\nshould be no saltus in the process of general educa-\\ntion. We do not mean that the colleges are not to\\nhelp determine the preparatory courses of study\\nbut they must regard the natural order of develop-\\nment in grades below the college as well as ideal\\ncollege standards.\\nBy a closer union with the high schools, the col-\\nleges may help to fashion their courses, improve\\ntheir methods, and may suggest the importance of\\nplacing college-educated men and women in charge\\nof the various departments of high-school work.\\nThe report of the Royal Commission previously re-\\nferred to, discussing the preparation of teachers for\\nthe secondary schools, says So far as regards gen-\\neral education, they will obtain it, and, in our opin-\\nion, ought to obtain it, not in special seminaries, but\\nin the same schools and universities as are resorted\\nto by persons desiring to enter the other professions.\\nThe more attractive the profession becomes, the\\nlarger will be the number of teachers who will feel\\nthat they ought to fit themselves for it by a univer-\\nsity course. The report further says Whatever\\nprofessional education is provided for teachers ought", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0134.jp2"}, "135": {"fulltext": "COLLEGE AND UNIVERSITY. 12 1\\nto have both a theoretical and a practical side.\\nFreedom and variety would, in our opinion,\\nbe best secured, if the universities were to take up\\nthe task and, if the science of education\\nis to make good the claims put forward in its behalf,\\nit ought to be studied where other branches of men-\\ntal and moral philosophy are fully handled by the\\nablest professors.\\nMany colleges are doing much to increase labora-\\ntory practice in the high schools, to cultivate the\\nspirit of investigation, to limit the number of sub-\\njects and secure good results. In one of the new\\nStates, Colorado, the principle is generally recognized\\nthat a good preparatory education is also a good\\ngeneral education, and that every high school is,\\ntherefore, a preparatory school. The secondary-\\nschool period is maintained at four years, laborato-\\nries are provided in all the schools, and Latin and\\nGerman, if not Greek, are found in all. These re-\\nsults are largely due to the close relation in that\\nState between secondary and higher education.\\nIn the second group of opinions quoted, the phi-\\nlosophy is Platonic rather than materialistic or utili-\\ntarian. It makes a student a man of ideal powers,\\npossibilities, and aspirations. He possesses a nature\\nwhose development is an end in itself, whose well-\\nbeing is of prime consideration. Liberal education\\naims to give the student a conscious realization of\\nhis powers, without reference to material advan-\\ntage through their use in a given occupation or\\nprofession. Through liberal education the student\\nacquires ideas of universal interest and essential\\ncharacter. He gains a comprehensive view that", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0135.jp2"}, "136": {"fulltext": "122 EDUCATION AND LIFE,\\nenables him to estimate things at their relative\\nvalue, to learn the place, use, and end of each.\\nThat liberal education should remain the ideal of\\nat least a large part of the college course, most edu-\\ncators agree. Were this function of the college not\\na distinctive and essential one, that department of\\nlearning would of necessity be abandoned, and the\\ndirect road to practical business would be pursued.\\nRecent addresses, representing three of the greatest\\nAmerican universities, agree that the function of the\\ncollege is to be maintained, and that acquaintance\\nwith the several fields of knowledge is necessary to\\nthe very idea of liberal education. They agree to\\ninclude the field of the languages and literature, the\\nfield of the sciences and mathematics, the subjective\\nfield, that of philosophy and psychology. In a late\\nreport of the Commissioner of Education appears a\\nGerman criticism of American education, which\\nmentions the lack of linguistic training. The writer\\nsays The consequences are seen in the defective\\nlinguistic-logical discipline of the mind, which per-\\nhaps more than the discipline in the mathematical\\nforms of thought is a requisite of all profound intel-\\nlectual progress, be that in linguistic or in mathe-\\nmatical and scientific branches. In the University\\nof Berlin, philosophy is a required subject for all\\ndegrees.\\nThe conservation of the ideals of the race is largely\\nthe work of liberally educated men. Some one has\\nargued that not through education, but through a\\nhigher standard of society and politics, will the youth\\nof the land be reached; but society and politics de-\\npend upon ideal education and the church for their\\nown purification.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0136.jp2"}, "137": {"fulltext": "COLLEGE AND UNIVERSITY.\\n123\\nThe power of research is characteristic of modern\\nuniversity training and is essential to a liberal edu-\\ncation, as giving one the mastery of his powers.\\nCarlyle was not far from the right when he said that\\nthe true university is a library. The ability to\\nuse a library is one criterion of successful college\\nwork. Here the student gathers his own material,\\nuses his own discrimination, formulates his opinions\\nin the light of numerous facts and opinions, and\\ngains self-reliance. It is the scientific method, as\\ntaught by Socrates, applied to all fields of study.\\nThis is the kind of work that prepares the stu-\\ndent to grapple with the practical problems of the\\nday.\\nThe opinion that some portion of the college\\nwork should be prescribed appears to be well founded.\\nThis view is strengthened by the fact that many\\nhigh schools are weak in one or more depart-\\nments of preparation. A minimum of required work\\nin leading departments of the college will tend to\\nsupply the deficiencies of previous training. From\\nan inspection of the latest college catalogues it ap-\\npears that all colleges exercise some kind of super-\\nvision over the choice of studies, and many of them\\nprescribe and determine the order of more than half\\nthe curriculum. In choice of electives many require\\nthe group system, in order that consistency may be\\nmaintained and that a definite result in some line of\\nwork may be reached.\\nThe line of demarcation between college and uni-\\nversity workis avariable, and theproblemof definitely\\nlocating it is perplexing in the extreme. Many be-\\nlieve they see signs of segmentation at the end of\\nthe junior year and predict that the senior year will", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0137.jp2"}, "138": {"fulltext": "124\\nEDUCATION AND LIFE.\\nadhere to the graduate school. There are many\\nevidences that somewhere along the line the period\\nof general education will be shortened, and the ten-\\ndency to specialize before the end of the college\\ncourse is one proof that the change is demanded.\\nHistorically the college in America stands as a whole\\nfor liberal education, but in its later development\\nthe standard has been advanced and the period of\\nprofessional education has been lengthened until the\\nproblem presents new phases demanding important\\nreadjustments. Replies recently received from many\\ninstitutions of higher learning, touching this question,\\nshow a variety of opinions. One correspondent\\npithily says, Verily, we are a smattering folk. I\\nbelieve both the college and the professional course\\nshould be lengthened. President Eliot advocates\\na three years course for the A.B., without disguises\\nor complications. Estimating the replies already\\nreceived numerically, something more than half favor\\nsome kind of time readjustment, to the end that the\\nperiod covered by the college and the professional\\nschool may be shortened one year.\\nWhile defending liberal education, it may be held\\nthat, especially while a four years* college course is\\nmaintained, it should also look toward the world of\\nactive influence, and the filling of some vocation\\ntherein. The student s duties toward society must\\ntake on the modern aspect, as contrasted with the\\nself-centred interest of the mediaeval recluse. That\\neducation should aim at mere serene enjoyment of\\nthe True, the Beautiful, and the Good is an idea of\\nthe past. The mere recluse to-day has no meaning\\nand no use in the world. Educated men must join", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0138.jp2"}, "139": {"fulltext": "COLLEGE AND UNIVERSITY.\\n125\\nthe march of progress they must take part in the\\nsolution of ethical problems, in the bettering of\\ngovernment and society. The world demands of\\nthem altruism, public spirit, high ideals. They\\nshould mass the forces of the past for an onward\\nmovement in the present. Old knowledge should\\nreach out toward new and useful applications.\\nTo these ends the college should provide for a\\ndeeper knowledge of some subject or group of re-\\nlated subjects. This is an essential element of gen-\\neral education, and also has a practical aim. The\\nprinciples of the philosophical and social sciences\\nshould find concrete illustration in the present. And\\nabove all, student life should be inspired with ideas\\nof the duties and responsibilities of citizenship.\\nA public statement has been made that the\\nseniors of a well-known university have less intel-\\nlectual vigor and less moral power than the average\\nman they might meet on the streets. If the charge\\nbe true, it is a matter for serious thought, but the\\nstatement should be swallowed with a large grain of\\nsalt. It may, however, serve as a text. The college\\nmust assume an amount of responsibility for the\\ncharacter of the undergraduate student. There has\\nbeen a natural reaction against some of the unwise\\nrequirements of twenty-five years ago, but the reac-\\ntion may have gone too far. One of our famous\\nuniversities ten years ago adopted the policy of leav-\\ning the student to his own devices and the moral\\nrestraint of the policeman, but the plan was con-\\ndemned by the patrons of the institution, and to-day\\nit exercises a wise and friendly care over the stu-\\ndent s choice of studies, his attendance upon lee-", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0139.jp2"}, "140": {"fulltext": "126 EDUCATION AND LIFE.\\ntures, and his daily walk and conversation. Entire\\nfreedom in student life belongs only to the gradu-\\nate schools, and to place both undergraduate and\\ngraduate students under one system can but prove\\nharmful.\\nThe ethical problems of college life are not to be\\nsolved wholly by perfunctory religious exercises, but\\nby the spirit that pervades the whole teaching and\\nstudent body, and by the many ways and means\\nthat the united efforts of earnest and devoted facul-\\nties may employ. It is a favorable circumstance that\\nthe student to an extent can choose subjects in ac-\\ncord with his tastes that his powers may reach out\\ntoward some great intellectual interest. That the\\nspirit of education is broader, more liberal, and scien-\\ntific is significant the fact makes for truth and\\nhonesty. The historical method succeeds the dog-\\nmatic in history, social science, philosophy, and\\nethics. Men are better because they are broader and\\nwiser and are coming to a higher realization of\\ntruth.\\nNo doubt the ethical life has the deepest signifi-\\ncance for man. The great Fichte was right in claim-\\ning that, if this is merely a subjectively phenomenal\\nworld, it is a necessary creation of mind that we\\nmay have it wherein to work and ethically develop.\\nThat institution will turn out the best men where\\nthe Baconian philosophy is combined with the Pla-\\ntonic, the scientific with the ideal. By some means\\nthe student should constantly come in contact with\\nstrong manhood and high ideals. It makes a prac-\\ntical difference whether the student believes in his\\ntranscendent nature and possibilities or in mere ma-\\nterialism and utilitarianism, whether his ethics is", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0140.jp2"}, "141": {"fulltext": "COLLEGE AND UNIVERSITY. J27\\nideal or hedonistic, his view of Hfe optimistic or\\npessimistic.\\nIf the question is made distinct, What should the\\nuniversity do for the student there are some ad-\\nditional considerations.\\nIt is enough to say of graduate courses that they\\nshould be a warrant for extended and thorough\\nknowledge of a group of related subjects, and for\\noriginal power to grasp and deal with difficult prob-\\nlems. The candidate s knowledge and power should\\nbe publicly tested by a good old-fashioned examina-\\ntion and defence of thesis.\\nThe university should refuse to admit the student\\nto the professional schools until he has received at\\nleast the equivalent of a complete high-school edu-\\ncation. The faculties of the University of Colorado\\nhave made an investigation of the standard of ad-\\nmission to the professional schools, the length of\\nprofessional courses, and the relation of the profes-\\nsional courses to the college. The results are of in-\\nterest. Very few schools of applied science in the\\nuniversities require four years of preparation. Only\\nthree or four universities require that standard for\\ntheir law or medical schools. Most catalogues read\\nafter this fashion Admission to law or medical\\nschool a college diploma, or a high-school diploma,\\nor a second-grade teacher s certificate, or evidence of\\nfitness to pursue the subject. Less than half of the\\nDuring the four years (i 896-1 900) since this investigation was\\nmade, there has been great progress throughout the country. The\\nstandard universities now require at least a high-school education for\\nadmission to professional schools, and offer four years in medicine\\nand three years in law.", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0141.jp2"}, "142": {"fulltext": "128 EDUCATION AND LIFE.\\nlaw schools require entrance qualifications, and only-\\ntwenty of them require a three years course. All\\nmedical schools advocate a thorough scientific foun-\\ndation, many of them in a very ideal way, and urge\\nextensive laboratory practice in many special sub-\\njects. The most of them think the first two years\\nof a medical course could well be spent without\\nclinical work. Many colleges and collegiate depart-\\nments of universities provide electives that are\\naccepted by some schools of theology, law, or medi-\\ncine for their regular first-year work. In rare in-\\nstances, studies covering two years are made common\\nto the college and the professional schools. But\\nonly a few universities have within their own organi-\\nzation a plan for shortening the period of college\\nand professional study.\\nThe Report on Legal Education, 1893, issued\\nby the United States Bureau of Education, says\\nAdmission to the bar in all Continental (European)\\ncountries is obtained through the universities which\\nare professional schools for the four learned profes-\\nsions theology, medicine, law, and philosophy. In\\nEngland and America the colleges and universities\\nare chiefly schools for general culture only a few\\noffer provision for thorough professional studies.\\nWhile in England and America the erroneous idea\\nis still predominant that a collegiate education need\\nnot necessarily precede professional study, in Conti-\\nnental Europe it is made a conditio sine qua non.\\nNo one more needs than the lawyer the power of gen-\\neral education to grasp all the facts relating to a\\nsubject, to weigh their value, discard the unessen-\\ntial, and give prominence to the determining factors\\nno one more needs the power to avoid fallacies and", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0142.jp2"}, "143": {"fulltext": "COLLEGE AND UNIVERSITY.\\n129\\nto argue intelligently scientific points which may be\\ninvolved in litigation. No one more than the phy-\\nsician needs an acquaintance with psychology and\\nphilosophy, with the various sciences and the modern\\nlanguages no one more needs the power of judg-\\nment in view of seemingly contradictory facts and\\nsymptoms no one more needs the ethical qual-\\nity of the noble and honorable gentleman. Let the\\nAmerican universities maintain the standards which\\nin theory they all are ready to advocate.\\n9", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0143.jp2"}, "144": {"fulltext": "UNIVERSITY IDEALS*\\nTo an extent a university must represent the\\nphilosophy of a people at a given epoch, and their\\npolitical, social, and industrial tendencies. It sym-\\nbolizes the stage of civilization and spiritual insight.\\nThe ethical need of the time led to the study of\\nphilosophy in Greece the innate regard of the\\nRoman people for justice and the problems attend-\\ning the development of the Empire emphasized the\\nstudy of law in Rome Christianity and the influence\\nof the Greek philosophy made theology the ideal of\\nthe Middle Ages the development of the inductive\\nmethod places emphasis on physical science to-day\\nthe industrial spirit of America gives a practical turn\\nto our higher education. It is no mere accident that\\nthe English university is conservative and aristocratic\\nand aims at general culture, that the French faculties\\nare practical, or that the German universities are\\nscientific and democratic. The differences in spirit\\nand method are determined by factors that belong\\nto the history and character of the different\\npeoples.\\nRead at the National Council of Education, Milwaukee, July 6,\\n1897. This is one of three papers on University Ideals there\\npresented, the other two representing respectively Princeton and\\nLeland Stanford, Jr. The author was requested to write on State\\nUniversity Ideals.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0144.jp2"}, "145": {"fulltext": "UNIVERSITY IDEALS.\\n131\\nThe colleges of New England were founded on\\nthe traditions of Oxford and Cambridge, and em-\\nbodied their ideal and theological aims and con-\\nservative method, although they naturally were more\\nliberal and democratic than the parent institutions.\\nThe history of the early American colleges has been\\nvaried, but the more successful ones have certainly\\nbecome catholic and progressive. As the country\\ngrew and men pushed westward, leaving tradition\\nbehind and developing more freely the spirit of our\\nadvancing civilization, the conception of a university,\\nin touch with all the people, and scientific and free,\\narose. Thus we have the state university. At the\\nsame time the leading religious denominations have\\nvied with each other in founding in the new states\\ncolleges or universities that are more or less denomi-\\nnational in spirit and aim.\\nThe American university of to-day contains many\\nelements. Broadly speaking, it represents the ideals\\nof the Platonic philosophy, the direct inheritance\\nfrom England, the character of the German university,\\nthe modern scientific method, and the practical de-\\nmands of American civilization. All these elements\\nare woven into the web of our national life. There\\nis, of course, much diversity. Each class of uni-\\nversities contains something of all the ideals, but\\neach emphasizes certain ones. The older and larger\\ndenominational school is more nearly the direct\\nrepresentative of English education, but has made\\na great advance. The state universities represent\\nthe people as such and the tendencies of our\\nciviHzation, but in accord with the highest ideals.\\nThey more readily accept the influence of the\\nGerman university. The denominational colleges", "height": "3388", "width": "2156", "jp2-path": "educationlifepap00bake_0145.jp2"}, "146": {"fulltext": "1^2 EDUCATION AND LIFE.\\nscattered throughout the West aim to perpetuate\\nthe denominational idea.\\nAlmost from the foundation of our Government\\nfree elementary schools have been regarded as an\\nessential and characteristic part of our American\\ninstitutions. They became a logical necessity when\\nour forefathers abjured the caste and intolerance of\\nthe Old World, and with prophetic insight proclaimed\\nthe era of a new civilization in which the welfare of\\nthe state should mean the welfare of all the people.\\nWhile the idea of education at the expense of the\\nstate, and under its control, was early accepted in\\nthat part of the country which has gradually in-\\nfluenced the whole nation, we of to-day have\\nwitnessed a part of the struggle to place on a per-\\nmanent foundation the modern system of high\\nschools. These schools, especially in the West, now\\nhave an assured position and command the confidence\\nof the people. The attempt to take the next step\\nand establish state universities was met with doubt\\nand opposition. At a comparatively recent date,\\nhowever, many state universities have come into\\nprominence, and to-day they appear in the main to\\nbe the coming institutions of university training from\\nOhio to Oregon, and from Texas to Montana. Here\\nis a development that is remarkable, and we may well\\nexamine its significance.\\nIn the first place the state university is the log-\\nical outcome of our democratic ideal that made\\nthe public schools a necessity, an outcome which\\nnaturally would be first realized in the newer states.\\nAs America furnished new and favorable condi-\\ntions for the development of civilization, freed in", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0146.jp2"}, "147": {"fulltext": "UNIVERSITY IDEALS. 133\\npart from the traditions of the Old World, so the\\nnew states of the West became the field for a still\\nmore liberal growth of the tendencies of the age.\\nThere is a recognized tendency in our institutions\\ntoward a broader community of interests in respect\\nto many things that affect the common welfare, and\\nin no way does this tendency find a grander ex-\\npression than in the means for elevating the people\\nat the expense of the people to a better citizenship,\\nhigher usefulness, and wiser and nobler manhood.\\nThe safety of the state depends upon giving the\\nbrightest and best of all classes and conditions an\\nopportunity to rise to the surface of affairs.\\nIn Prussia, Switzerland, and Italy a healthy organi-\\nzation of society is held to depend upon public con-\\ntrol of both secondary and higher education. Eng-\\nland s system of education tends to maintain social\\ndistinctions and an intellectual conservatism that are\\nharmful both to the aristocracy and to the common\\npeople. Education in Germany shows its superiority\\nin that it reaches a larger number of the poor classes\\nand develops greater freedom of thought. The\\npublic control of education makes it democratic and\\nprogressive, and strengthens its influence with the\\npeople. It makes the scholar a leader in the line of\\nadvance indicated by the ideals of the people. In\\nthe American state university, men come together\\nas a faculty, bringing with them training and educa-\\ntional ideals gained in the best universities of the\\nworld. They place themselves in touch with the pub-\\nlic schools, the press, and all the state agencies of\\ninfluence and control. Knowing the needs and de-\\nmands of the people, they take the lead in the line\\nof natural progress. The state university is insepa-", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0147.jp2"}, "148": {"fulltext": "134\\nEDUCATION AND LIFE.\\nrably linked to the state, and must carry with it the\\nbest influences of the state, and thus extend its\\ninfluence to the whole people.\\nThe great denominational schools at first repre-\\nsented homogeneous elements in the national life.\\nHarvard was essentially a state institution. It was\\nfounded in accord with the fundamental principles\\nof the Commonwealth of Massachusetts. The peo-\\nple of Massachusetts, at that time, were largely\\nhomogeneous in race, religion, and love of freedom.\\nYale was founded partly on the conservative Con-\\ngregationalism of Connecticut hence it represented\\nthe mass of people in that State. Princeton was\\nfounded in the interest of the Scotch and Scotch-\\nIrish political and religious views in the Middle\\nStates, but was so far catholic as to enlist the sym-\\npathy of the Dutch and the Quakers. However, it\\nserved a comparatively homogeneous people. In\\nlater years each of these universities, in order to reach\\nlarge numbers of people maintaining diverse views,\\nhas been obliged to subordinate specific sectarian or\\ndenominational elements and emphasize only the\\nhighest ideals common to its constituency. The\\nnewer states of the West have a mixed population\\nwith heterogeneous interests. Hence it follows that\\nnot a denominational school, but a state school,\\nbroad enough for all the people, alone can satisfy\\nthe need of each state. Since it is impossible to\\nmaintain a real university for each peculiar interest,\\nall must unite to support one institution, an institu-\\ntion maintaining the highest ideals common to hu-\\nmanity, and specifically to our own civilization. The\\nideals common to the American people are ample\\nenough for an ideal university, founded and main-", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0148.jp2"}, "149": {"fulltext": "UNIVERSITY IDEALS.\\n135\\ntained by the state. Harvard or Princeton may say\\nWe have done for the state all that the state\\nuniversity claims as its function. Then let each\\nstate have a Princeton which from the start is as-\\nsured of an adequate foundation. In our Western\\nstates the same reason that would create one de-\\nnominational college would create in each state fif-\\nteen or twenty. The history of the world never has\\nseen such a dissipation of educational energy as is\\nnow seen in America, and a system of state educa-\\ntion which tends to correct the evil merits enthusias-\\ntic support. It may be added that the state uni-\\nversity exists in the West because the majority of\\nthe people are coming to prefer that kind of institu-\\ntion.\\nWe may say, then, that the state university repre-\\nsents (i) the completion of the democratic ideal of\\npublic education (2) the unity of progress amidst\\ndiversity of view, and the mutual influence of the\\nknowledge and power of the scholar and the ideals\\nof the people (3) the broad platform upon which\\nthe heterogeneous elements of the state may unite\\nin the interest of higher education. It is understood,\\nof course, that these three statements are not alto-\\ngether mutually exclusive.\\nThese views of the raison d itre of the state uni-\\nversity lead directly to the presentation in detail of\\nsome facts in its history and some of its aims, show-\\ning that its ideals are practicable.\\nThe state university virtually, if not formally, is a\\npart of the public-school system. As such it holds\\na peculiar and influential relation toward the public\\nhigh schools. It furnishes teachers trained in the\\nuniversity in regular and pedagogical courses. It", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0149.jp2"}, "150": {"fulltext": "136\\nEDUCATION AND LIFE.\\nscrutinizes the courses of study and the character of\\nthe work, and formally approves the schools of stand-\\nard merit. It helps in every prudent way the influ-\\nence of the school with the community. By its\\nfriendly relation it may present freely the advantages\\nof higher education and thus reach a large number\\nwho would otherwise rest at the goal of high-school\\ngraduation. In every state, through the agency of\\nthe university, the number of high schools is materi-\\nally increased, and their standards, plan of organiza-\\ntion, and methods are improved. Moreover, it gives\\nthe promise of something beyond that stimulates the\\nefforts of pupils in every grade of work.\\nThe connection between the high school and the\\nuniversity still gives rise to troublesome problems,\\nnot alone in this country. The ideals of the older\\nAmerican university are often at variance with the\\nsystematic development of education below the\\nuniversity and the demands of the people. The\\nstate university has come nearer than any other to\\nthe solution. While Harvard and Yale met the\\ngrowing demands of science by establishing separate\\nschools, Michigan introduced the scientific course\\ninto the college, making it rank with the classical.\\nThis plan, generally adopted by the state universi-\\nties, places them nearly in line with the natural de-\\nvelopment of the public-school system. The state\\nuniversities also show their regard for popular de-\\nmand by admitting special students.\\nBy offering free tuition, the state university reaches\\nmany who would otherwise fail to enjoy higher\\ntraining. It tends to equalize the conditions for\\nrich and poor in the struggle for the survival of the\\nfittest.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0150.jp2"}, "151": {"fulltext": "UNIVERSITY IDEALS. 137\\nThe state university, as it develops and realizes\\nits true function, must be thoroughly catholic in\\nspirit, because it stands for humanity, truth, and\\nprogress. Nowhere is the professor or the scholar\\npermitted to use such intellectual freedom as in the\\nstate university in Germany, and in the natural\\ncourse of events the same freedom will be allowed in\\nthe United States. Not only will the free and in-\\nventive spirit become characteristic, but our West-\\nern universities, standing in the midst of the most\\nadvanced ideas of civilization, must furnish some of\\nthe most important contributions to the study of all\\nsocial, economic, and ethical problems.\\nIn the state universities the mental and moral at-\\nmosphere is healthful. A strong, honest manhood\\nis cultivated. There all ideals are strongly main-\\ntained, not according to a particular creed, but with\\nregard to all the implications of man s higher nature.\\nAll influences tend to make citizens who are in\\nharmony with the national spirit. An extended ac-\\nquaintance with graduates of various state universi-\\nties shows that, as a whole, they are broad-minded\\ncitizens, loyal to the public interest.\\nThe relation of the religious denominations to the\\nstate university is one that commands serious atten-\\ntion. The university says to each class of people\\nHere is an institution which is equally for the ad-\\nvantage of all it is yours. Its platform, founded\\non ideals of truth, beauty, and goodness, is as broad\\nas humanity. Since there must be diversity of re-\\nligious views, establish your theological schools,\\nhalls, guilds, or professorships in the vicinity of the\\nuniversity, and, making use of what the state offers,\\nsupplement in your own way the work of the state.", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0151.jp2"}, "152": {"fulltext": "138\\nEDUCATION AND LIFE.\\nThe plan is in the highest degree economical it\\ncombines unity of effort with variety of independent\\nview it makes the general good and the special in-\\nterest mutually helpful. It is the plan of business\\ncommon sense and of wise insight into the problems\\nof the age. That the denominations granting their\\npoint of view should join their interest with that\\nof the state university is shown also by the fact that\\noften a given denomination finds more of its students\\nthere than at its church school.\\nMany state universities are beginning to receive\\nprivate endowment. Every consideration of public\\ninterest in each state should turn the contributions\\nfor education toward the one great centre of learning.\\nVery few states can support more than one such\\ncentre. Libraries, art collections, museums, labora-\\ntories, buildings, well-endowed chairs, beautiful\\ngrounds, should testify to the munificence of private\\nwealth as well as to the benefactions of the state.\\nSpeaking generally, the state universities have\\nlarge incomes and good facilities. They require high\\nstandards for admission and graduation. Wherever\\nfeasible, they maintain professional schools and\\nschools of applied science. They do this upon the\\ntheory that the state should both regulate and pro-\\nvide professional education in the interest of proper\\nstandards, and that, in the interest of the state and\\nof the individual, such education should be made\\navailable to the sons of the poor. Every leading\\nstate university is developing a graduate school.\\nIn the matter of electives, the state university occu-\\npies a middle ground. Yale and Princeton represent\\nthe conservative side, and Harvard and Stanford the\\nliberal extreme. An examination of the curricula of", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0152.jp2"}, "153": {"fulltext": "UNIVERSITY IDEALS.\\n139\\nten leading state universities shows that the require-\\nments for admission are definitely prescribed, although\\ntwo or more courses are recognized that about half\\nthe college studies are required, while the remaining\\nhalf are offered as group or free electives. The state\\nuniversities naturally show a tendency toward the\\nGerman university system.\\nIn America the college has been frankly maintained\\nin accord with Platonic ideals. A full rounded man-\\nhood, drawing its power from each chief source of\\nknowledge, and prepared in a general way for every\\npractical activity, has been the aim. The American\\ncollege is dear to the people, and it has done much\\nto make strong men who have powerfully influenced\\nthe nation. There are, however, various tendencies\\nwhich are likely to modify the whole organization of\\nthe American university, including that of the college.\\nThe recent tendency toward free election, reaching\\neven into the high school, is a subject of animated\\ncontroversy. This tendency I have frequently dis-\\ncussed elsewhere, and must still maintain that, in its\\nextreme form, it is irrational. One university of high\\nstanding makes it possible to enter its academic de-\\npartment and graduate without mathematics, science,\\nor classics. This is an extreme that is not likely to\\nbe sanctioned by the educational world. If there is\\na human type with characteristics by which it is de-\\nfined characteristics which can be developed only\\nby looking toward each field of knowledge then a\\nsecondary and higher education which makes possi-\\nble the entire omission of any important group of\\nsubjects is likely to prove a great wrong to the aver-\\nage student. According to some high educational", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0153.jp2"}, "154": {"fulltext": "140\\nEDUCATION AND LIFE.\\nauthorities, no one can be called liberally educated\\nwho does not at least possess knowledge of (i) mathe-\\nmatics and science, (2) language and literature, (3)\\nphilosophy. Philosophy, as it was in Greece and as\\nit is in Germany, may become a larger factor in our\\nAmerican education.\\nThere is another tendency which is working toward\\nan inevitable result. The average American student\\nwho desires higher or professional education will not\\nspend four years in high school, four years in college,\\nand three or four years in a graduate or professional\\nschool. There is a movement to shorten in some\\nmanner the whole course of education. Already\\nmany colleges and collegiate departments of univer-\\nsities offer electives that will count for one or two\\nyears of law, medicine, or theology. Already the\\nuniversity system in the form of group electives is\\nintroduced into the last two years of college.\\nThe outcome will probably be a gradual reorgan-\\nization of the high-school studies and those of the\\nfirst two or three years of college. The new curricu-\\nlum should lay for the student a broad and firm\\nfoundation in knowledge and power for all subsequent\\naptitudes. Upon this should be built the graduate\\nschool, the professional school, and perhaps the school\\nof technology. In this plan the American college\\nneed not be lost, for the bachelor s degree could be\\ngranted for a given amount of work beyond the col-\\nlege in the graduate school. The claim that the\\nstudent should begin university work almost any-\\nwhere along the line of education, before laying a\\ncomplete foundation for a specialty, appears absurd.\\nIt may be added that only by partial reorganization\\nof our educational system can the admission standard", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0154.jp2"}, "155": {"fulltext": "UNIVERSITY IDEALS.\\n141\\nto the American professional school ever be made\\nrespectable.\\nThe scientific spirit the term is used in the broadest\\nsense in all investigation and instruction is a most\\nencouraging feature of present tendencies. If the\\nAmerican professor cannot always be an original in-\\nvestigator, he may keep abreast of investigation and\\nimpart its inspiration to the student. To this end\\nthe Lehrfreiheit, freedom in teaching, is necessary.\\nIt is a sad comment that the spirit of the inquisition\\nhas recently appeared in a New England university.\\nThe professor s thought must not be prescribed for\\nhim by any creed, religious, political, or scientific. Of\\ncourse, he must stand on the safe foundation of\\nthe past he is not expected to soar in a balloon or\\nleap over a precipice. A recent work on The Ideal\\nof Universities says We can distinguish four chief\\ncurrents in the theology of the present era: (i) The\\nRoman Catholic (2) the Protestant (3) that objec-\\ntive-historic theology which simply states the origin\\nand development of the Christian doctrine and (4)\\nthe inception of a theology based upon recognized\\nfacts of science, of human nature, and of history.\\nAll philosophy of nature and of human nature must\\nbecome truth-seeking this is a mere truism. No\\nphilosophy or belief can afford to maintain any other\\nattitude. Leaders in the orthodox churches are\\nteaching us this fact by their bearing toward new\\nconceptions. And we need have no fear of the out-\\ncome. The highest ideals and hopes of humanity\\nwill be confirmed by the most thorough investigation\\nin which metaphysics shall use the contribution of\\nevery department of objective and subjective science.\\nA course in theology, scientific theology, should be", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0155.jp2"}, "156": {"fulltext": "1^2 EDUCATION AND LIFE.\\nfound in every university, including the state univer-\\nsity and some dare to think the latter is the place\\nfor it. The facts of man s higher intellectual and\\nemotional life are the most important data for inves-\\ntigation.\\nThe doctrine of LerjifreiJieit^ the freedom of the\\nstudent, unhappily has been ignorantly applied in\\nthis country. It may properly be employed for the\\nGerman university student at the age of twenty\\nto twenty-five, after his training in the gymnasium,\\nbut not to the American college student at the age\\nof eighteen to twenty-two. In America it may ap-\\nply to the students in the graduate school. Some\\nAmerican colleges have tried the extreme theory of\\nmental and moral freedom for the college student,\\nand have learned from an unsatisfactory experience\\nthe lesson of a wise conservatism.\\nThe old struggle between science and the humani-\\nties still goes on. We must adopt a view of education\\nwhich regards the nature of man and its adapta-\\ntion to the whole environment, including its histori-\\ncal element. In a keen analysis of the nature of\\ntilings we shall not find Greek and Latin, but we\\nshall find them historically in our language and\\nliterature, and in the generic concepts of our civili-\\nzation. Hence they are a necessary part of any\\nextended study of language, literature, or art.\\nWe do not believe that the practical tendency of\\nAmerican education will destroy our reverence for\\nwhat the Germans call the philosophical faculty in\\nthe university. The liberal arts, including pure sci-\\nence, are the gems of human culture, and are given\\na high value even in the imagination of the ignorant.\\nThe editor of The Cosmopolitan draws a bold and", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0156.jp2"}, "157": {"fulltext": "UNIVERSITY IDEALS.\\nH3\\nsomewhat original outline for modern education, and\\nit is in many ways suggestive. But the author over-\\nlooks what every true scholar knows, that thorough\\nscientific knowledge of principles must remain the\\nfundamental work of education and the substantial\\nground of progress in civilization. A university\\ncourse may not consist chiefly of lectures upon pru-\\ndential maxims, such as all must learn partly from\\nexperience. Such a theory would award the palm,\\nnot to Socrates, but to the Sophists. The truth in\\nall the clamor for practical work in the college is\\nthat the culture studies must be vivified by closer\\nrelation to the real world and to modern life.\\nLittle has been said of what is called the graduate\\nschool. Germany credits us with eleven institutions\\nthat have either reached the standard of a genuine\\nuniversity or are rapidly approaching it. Of these\\neleven, five are state universities. This estimate, of\\ncourse, is made in accord with the plan and standard\\nof the German university. It appears certain that in\\ntime the name university in America will be applied\\nonly to those institutions which maintain the graduate\\nschool and raise the dignity of the professional\\nschools. The university system will develop freely\\nin this country only after a somewhat important re-\\norganization of our higher education. The line\\nmust be drawn more sharply between foundation\\neducation and university work, the whole period\\nof education must be somewhat shortened, and, in\\nmost of our universities, the graduate faculty must\\nbe strengthened. That these changes will be wrought,\\nand that we shall have a rapid development of the\\ngenuine university is certain. Much is to be ex-\\npected from our higher scholarship in many lines of", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0157.jp2"}, "158": {"fulltext": "144\\nEDUCATION AND LIFE.\\ninvestigation. In America, men are solving prob-\\nlems the existence of which has only been dimly-\\nconceived by the masses of people in the Old World.\\nInspired by our advanced conceptions of government\\nand society, and by the free, inventive, truth-seeking\\nspirit characteristic of our people, the American\\nscholar will make leading contributions to the world s\\nliterature of sociology, politics, and science. And\\nwhen the spirit of reality, now superficial, gains a\\ndeeper insight into the nature of things, America\\nmay yet lead the world in those investigations which\\nbelong to the sphere of philosophy.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0158.jp2"}, "159": {"fulltext": "GENERAL EDUCATION PRACTICAL.\\n-The possibilities of education depend upon inborn\\ncapacities, but the unfolding of them is education.\\nA man of large capacity, born among savages, remains\\na savage, an Arab is a, Mohammedan, an Englishman\\nis a Christian, a child among thieves is a thief, a\\nchild in a home of culture imbibes refinement and\\ntruth. Tennyson, in the interior of Africa, would\\nnot have developed his exquisite rhyme and rhythm,\\nmetaphor and verse, and polish and sparkle of ex-\\npression, would not have conceived thoughts that\\npenetrate the earth and the nature of man, and\\nshoot upward to the quivering stars he would have\\nmused under his palm tree, and have fed, perhaps\\nsomewhat daintily, upon unlucky missionaries. An\\nAfrican of natural ability in the homes of Massa-\\nchusetts, under the influence of Harvard, would be-\\ncome a man of vigorous thought and fine feeling,\\npossibly of genius.\\nSince education is so potent, what shall the nature\\nof it be Shall knowledge of mountain and forest\\nand the seasons, and the common sense that grows\\nfrom experience, and the practical power to read and\\ncompute be sufficient If all minds were equal, if\\nthe stores of wisdom were valueless, if special inves-\\ntigators found nothing worth revealing, if thoughts\\nof master minds did not inspire, if men, like brutes,\\nwere governed by instincts and had no possibilities", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0159.jp2"}, "160": {"fulltext": "146\\nEDUCATION AND LIFE.\\nbeyond a certain physical skill, the education of\\nnature might suffice.\\nThis is a practical age, and no picture too bright\\n:an be drawn of the advantages of a high material\\n(civilization for bettering the condition of all classes\\nof men. The necessity of being an active factor in\\nthe world of usefulness cannot be too strongly urged.\\nBut our material progress is dependent upon soul\\nactivity. This activity is nourished by general\\neducation. Soul activity finds expression in a\\nthousand practical ways. We educate highly that\\nthe man may have more power, that he may have\\nmany resources, that he may do better what he has\\nto do, and may not be dependent on one means of\\nsupport or one set of conditions. It is not so much\\nlabor with the hands as intelligent directive power\\nwhich is needed, and this power is largely derived\\nfrom general education. Intelligent men are intel-\\nligent laborers. An educated man will learn more\\nquickly, work more successfully, and attain a higher\\nstandard than the ignorant artisan. Theory teaches\\nand practice proves that in business and manual pur-\\nsuits educated men bring an intelligence to their\\nwork and accomplish results impossible for the igno-\\nrant man that, as a class, they average high in all\\npractical activities. There should be no haste to\\nenter a trade. Life is long enough to accomplish all\\nthat may be done, and all the preparation made for\\nits duties is a wise economy. It is hardly necessary\\nhere to state the inference that general education is\\npractical education.\\nThe demand for less of general education before\\nthe special is prominent. This demand does not\\nnecessarily imply that its authors beheve there is too", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0160.jp2"}, "161": {"fulltext": "GENERAL EDUCATION PRACTICAL.\\n147\\nmuch preparation for life work indeed, few of them\\nwould wish that preparation to be less they would\\nsimply change the ratio between general and special\\ntraining. We believe that a critical examination of\\nrational courses of study in the schools would show\\nthat little of the work could well be omitted that\\nnearly all contributes toward the end of a well-\\nrounded education, indeed is necessary to that end\\nand that the training of faculty is only well begun at\\nthe end of the high-school course. Even the study\\nof the classics, besides other incidental advantages,\\ntrains the critical powers, refines the taste, and is in\\nan important sense a subjective study. The infer-\\nence is that, with less of general education, the forces\\nof one s being would not be properly trained and\\nmarshalled for active service in life.\\nIf we define practical education as that which is j\\ncapable of being turned to use or account, a high I\\ndegree of general education before the special is/\\neminently practical, inasmuch as it broadens and\\nheightens a man s possibilities. Moreover, it is of\\nservice to all that even a few should be educated\\nideally. Such education places ideals before men\\nwhich tend to elevate them. We cannot easily\\nestimate the value to the world of a genius, one of\\nthose men who stand on nature s heights and see\\nwith clear vision, and proclaim the glories of their\\nview to listening men, who picture at least feebly the I\\nthings described. They are the heralds of new\\nevents, the inspirers of progress. A highly educated\\nman, though not a genius, in a way may occupy a\\nsimilar place, and may repay by his influence, many\\ntimes, in practical ways, the expense of his education.\\nSocieties of laborers are already beginning to ascribe", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0161.jp2"}, "162": {"fulltext": "148 EDUCATION AND LIFE.\\ntheir troubles in part to lack of education, and are\\nlooking to education as a means of improving their\\ncondition. General education is practical education.\\nWhile every boy should be taught to earn a liv-\\ning, this should not be done needlessly at the ex-\\npense of the higher development of the faculties.\\nToo much attention to the practical dwarfs the\\npowers, limits the horizon, and will result in the de-\\nstruction of that spirit which makes a strong national\\ncharacter. There is little need to urge the practical\\nthe more immediate and obvious motives constantly\\ndraw men toward it. The refinements of the soul\\nare at first less inviting they are hard to gain and\\neasy to lose. Carlyle says By our skill in Mechan-\\nism, it has come to pass that, in the management of\\nexternal things, we excel all other ages, while in\\nwhatever respects the pure moral nature, in true\\ndignity of soul and character, we are, perhaps, in-\\nferior to most civilized ages. The infinite,\\nabsolute character of Virtue has passed into a finite,\\nconditioned one it is no longer a worship of the\\nBeautiful and Good, but a calculation of the profit-\\nable. Our true deity is Mechanism. It has\\nsubdued external nature for us, and we think it\\nwill do all other things. Carlyle possessed a true\\ninsight when he penned these words. Popular de-\\nmands tend to make the age more unpoetic than it\\nis. In this age the tourney has been converted into\\na fair; the vision of the poet is obscured by the\\nsmoke of factories Apollo no longer leads the\\nImmortal Nine upon Parnassus and we would\\ndethrone the gods from Olympus.\\nMen and peoples have made permanent contribu-", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0162.jp2"}, "163": {"fulltext": "GENERAL EDUCATION PRACTICAL.\\n149\\ntions to the world s progress, not by military achieve-\\nment or accumulation of wealth, but by the some-\\nthing better called culture. The glory of the Greeks\\nlay not in their civil wars, but in the spirit brought\\nto the defence of their country at Thermopylae not\\nin the cost and use of their temples and statuary,\\nbut in the art that found expression in them not\\nin their commerce, but in the lofty views of their phil-\\nosophers and the skill of their poets. Men admire\\nthat which ennobles, without thought of price or util-\\nity, and the world still demands liberal education.\\nLiterature and philosophy have much more in them\\nfor the average student than has yet been gained\\nfrom them. The aesthetic side of literature is too\\noften condemned or neglected. There is genuine\\neducation in all aesthetic power, even in the lower\\nform of appreciation of the ludicrous, the power to\\nobserve fine distinctions of incongruity. We say a\\nthing is perfectly ludicrous, perfectly grotesque, and\\nthereby recognize the art idea, namely, perfection in\\nexecution. Man is always striving to attain the per-\\nfect in some form, and the art idea is one of the\\nhighest in the field of education. Art leans toward\\nthe side of feeling, but is none the less rich and\\nvaluable for that. Shakespeare furnishes some of\\nthe highest types of art in literature. The flow of\\nhis verse, the light beauty of his sonnets, the bold-\\nness and wonderful aptness of his metaphors, the\\nskill of his development, the ever-varying types, the\\nhumor, the joys, the sorrows, the wisdom, the folly\\nof men, the condensation of events and traits and\\nexperiences in individual types, the philosophical\\nand prophetic insight, the artistic whole of his plays,\\nconstitute a rich field of education.", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0163.jp2"}, "164": {"fulltext": "ISO\\nEDUCATION AND LIFE.\\nThe Gothic cathedral, with its pointed arch, its\\nmulUoncd window, tapering spire, and upward-run-\\nning Hnes, indicating the hope and aspiration of the\\nmiddle ages, with its cruciform shape, typical of the\\nfaith of the Christian, is more than the stone and\\nmortar of which it is constructed. The truly edu-\\ncated man in art perceives the adaptation, polish,\\nand perfection in literature discovers the grace, the\\njust proportions, the ideal form and typical idea in\\nsculpture views the expression, grouping, sentiment,\\ncoloring, and human passion in painting enjoys the\\nharmonies, movements, and ideas in music, that com-\\nbination of effects that makes subtile and evasive\\nmetaphors discovers the conventionalized forms and\\nmute symbols, the frozen music of architecture\\nfinds grandeur in the mountains, glory in the sunset,\\nmetaphors of thought in every form of nature\\nlaughs with the morning breeze, finds strength in the\\ngiant oak, and sorrow in the drooping willow.\\nWe need the ideal. Let us not permit the mortal\\nbody to lord it too much over the immortal spirit.\\nThe ideal man is the purpose of education and the\\naim of existence, or life is not worth living. All\\nmaterial prosperity is naught except as contributing\\nto that end. Sympathetic spirits are calling for more\\nenlightenment and enjoyment, and leisure for the\\nlaboring classes. They believe that men should be\\nmen as well as machines, and that, if they are edu-\\ncated ideally, the practical will take care of itself.\\nIf we retain our belief in the high possibilities of the\\nhuman soul, we shall have faith in ideal education,\\nand shall confidently offer every opportunity for the\\nhighest development possible of the child s power\\nfor knowledge, enjoyment, and action. And let his", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0164.jp2"}, "165": {"fulltext": "GENERAL EDUCATION PRACTICAL,\\n151\\ndevelopment be full and rounded. Let the roar of\\nocean and the sough of the pines make music for his\\nears as well as the whir of factories let the starry-\\nheavens speak to his soul as vividly as the electric\\nlamp to his eye. Let us evolve from the material\\npresent ideals that shall stand in place of the\\nvanished ones.", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0165.jp2"}, "166": {"fulltext": "", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0166.jp2"}, "167": {"fulltext": "ELEMENTS OF AN IDEAL\\nLIFE.", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0167.jp2"}, "168": {"fulltext": "", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0168.jp2"}, "169": {"fulltext": "ELEMENTS OF AN IDEAL\\nLIFE.\\nTHE MODERN GOSPEL OF WORK.\\nA GENTLEMAN who had resided some years in\\nCentral and South America, conversing one evening\\nwith friends upon a doctrine of happiness, illus-\\ntrated his argument with an anecdote. A Yankee\\nliving in South America observed that the native\\nbees had no care for the morrow. He thought to\\nmake a fortune by bringing hard-working honey\\nbees from the North to this land of perennial flowers,\\nwhere they could store up honey the year around,\\nand he tried the experiment. The bees worked\\neagerly for a time, but soon discovered that there\\nwas no winter in this paradise, and they perched on\\nthe flowers and trees and dozed the livelong day.\\nOur philosopher assumed that the indolent, improv-\\nident life of the ignorant natives of sunny climes is\\nthe one of real happiness, and that a life of great\\nactivity is not to be desired. If his theory holds,\\nthen the savage under his palm tree is happier than\\nthe civilized man of the temperate zone, the mon-\\nkey in the tropical jungle is better off than the sav-\\nage, and the clam is happiest of all.\\nAn observant traveller, returning by the southern\\nroute from California, studies Indians of various\\ntribes at successive stages of the journey. Near", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0169.jp2"}, "170": {"fulltext": "156\\nEDUCATION AND LIFE.\\nthe Mohave desert he sees abject beings loafing\\nabout the railway station to beg from the curious\\npassengers further east he sees self-respecting red\\npeople offering for sale pottery or blankets their\\nown handiwork later he notes members of another\\ntribe working on railroad construction by the side\\nof white laborers as he approaches the settled\\nregion he observes yet others who have homes and\\nfarms and engage in civilized industry, and his\\nthought runs along the ascending scale of being\\nuntil he contemplates the highest energy of the most\\ncultured and forceful minds of our best civilization.\\nHe instinctively decides that the desirable life is on\\nthe upper scale of intelligence, feeling, and action.\\nHappiness through work is the creed of the dawn-\\ning century. The romance of chivalry gives place\\nto the poetry of steam democracy is teaching\\nwealth and position the dignity of labor evolution\\nand psychology show action to be the consummate\\nflower of thought and feeling recent literature\\nillustrates the gospel of effort and religion reaffirms\\nthe doctrine that faith without works is dead.\\nHerbert Spencer s philosophy defines life to be\\nthe continuous adjustment of internal relations to\\nexternal relations. This adjustment implies self-\\nactivity. If man has been evolved through a long\\nperiod of change, he is a survival of the fittest in\\nthe struggle for existence. His ancestral history is\\none of exertion, his powers have been developed by\\nuse, he maintains himself by striving, his normal\\nstate is in the field of labor, and logically it is there\\nhis welfare and happiness are found.\\nMax Nordau wrote a book on Degeneration. It\\ncontains much interesting matter, many wholesome", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0170.jp2"}, "171": {"fulltext": "THE MODERN GOSPEL OF WORK.\\n157\\nsuggestions, and considerable false theory. He\\nclaims that the demands of modern civilization place\\nmen under too great a strain, that the human race\\nis tending toward insanity, and that by and by we\\nshall stop our daily newspapers, remove the tele-\\nphones from our homes, and return to a life of\\ngreater simplicity. It is true that tension never\\nrelaxed loses its spring, and worry kills, but the most\\npotent causes of degeneration are false pleasures and\\nlack of healthful work. Evolution s most important\\nethical maxim is that deadheads in society degenerate\\nas do parasites in the lower animal kingdom. Every\\nidler violates a great law of his being, which demands\\nthat thought and feeling shall emerge in action.\\nEvery class of people has its idlers, men who desire\\nto possess without earning. The aimless son of\\nwealth and the tramp tread the same path. Uni-\\nversal interest in honest, healthful employment\\nwould cure nearly all the evils of society and state.\\nManual labor is the first moral lesson for the street\\nArab and the criminal, and the best cure for some\\nspecies of insanity. True charity does not give\\nwhen it can provide the chance to earn. Idlers,\\nlacking the normal source of happiness, seek harm-\\nful pleasures, and learn sooner or later that for every\\nsilver joy they must pay in golden sorrow. False\\nstimuli, false excitement, purposeless activities, take\\nthe place of vocation. Tramps are not the only\\nvagabonds there are mental and moral vagabonds\\nwhom a fixed purpose, a definite interest and prin-\\nciples of conduct would turn from degeneration to\\nregeneration. Balzac, with his keen analysis, de-\\nscribes the career of a graceless spendthrift who,\\nfinally weary of himself, one day resolved to give", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0171.jp2"}, "172": {"fulltext": "J eg EDUCATION AND LIFE.\\nhimself some reason for living. Under good influ-\\nences he took up a life of regularity, simplicity, and\\nusefulness, and learned that men s happiness and\\nsaneness of mind are proportionate to their labors.\\nThis is the great lesson of Goethe s Faust, set in\\nimperishable drama for the instruction of the ages.\\nBalzac s Cur^ of Montegnac speaks to a repentant\\ncriminal: There is no sin beyond redemption\\nthrough the good works of repentance. For you,\\nwork must be prayer. The monasteries wept, but\\nacted too they prayed, but they civilized. Be\\nyourself a monastery here. Repentance, prayer,\\nwork these are the way of salvation.\\nEvery man of broad mind has full regard for the\\nproblems of labor and has faith in a progress that\\nshall mean better conditions for the less fortunate,\\nbut Edwin Markham s Man With the Hoe, as\\napplied, not to special and extreme conditions of\\nhardship, but in general to the problems of the\\nhuman race, is wrong at the foundation it is\\nneither correct science, good philosophy, nor accu-\\nrate history. It is the doctrine of the fall of man\\nrather than of the ascent of man it is the doctrine\\nthat labor is a curse. Without the hoe the human\\nrace would be chimpanzees, savages, tramps and\\ncriminals. In human development no useful labor\\never loosened and let down the brutal jaw or\\nslanted back the brow or blew out the light\\nwithin the brain or deprived man of his birth-\\nright. At a stage of his progress, by cultivating\\nthe soil man of necessity cultivates his soul. The\\nhoe has been an indispensable instrument to the\\ngrowth of intelligence and morals, has been the\\ngreat civilizer a means of advance toward Plato", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0172.jp2"}, "173": {"fulltext": "THE MODERN GOSPEL OF WORK.\\n159\\nand the divine image. Hardship may arrest devel-\\nopment, but seldom causes degeneration. Our\\nproblem is not to free from bondage to work, but\\nto relieve of burdens that are too heavy, and place\\na larger part on the shoulders of the strong and\\nselfish.\\nOur educational philosophy at times wanders in\\ndangerous bypaths, but there is a recent return to\\nthe plain highway. Some late notable utterances\\nmaintain that character must be formed by struggle,\\nthat a good impulse must prove its quality by a\\ngood act, that education is self-effort, and that pas-\\nsive reception of knowledge and rules of conduct\\nmay make mental and moral paupers. Here is an\\napt thrust from a trenchant pen Soft pedagogics\\nhave taken the place of the old steep and rocky\\npath to learning. But from this lukewarm air the\\nbracing oxygen of effort is left out. It is nonsense\\nto suppose that every step in education can be in-\\nteresting. The fighting impulse must often be\\nappealed to.\\nI like to discover philosophy in the literature of\\nthe day, literature which does not rank as scientific,\\nbut contains half-conscious, incidental expression of\\ndeep perceptions of human nature. Kipling at his\\nbest sounds great moral depths, and teaches the\\nlesson of life s discipline. He has a plain message\\nfor America as she takes her new place in the con-\\ngress of the world. Civilized nations must take np-j/C\\nthe burden of aiding less favored peoples, not for\\nglory or gain, but as an uncompromising duty\\nwithout hope of appreciation or reward. We must\\nexpect the untaught races will weigh our God, our\\nreligion, and us by our every word and act in rela-", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0173.jp2"}, "174": {"fulltext": "l6o EDUCATION AND LIFE.\\ntion to them. We, as a nation, may no longer wear\\nthe lightly proffered laurel, but must expect the\\nolder, civilized nations will judge us by our wisdom,\\nequity, and success in discharge of our new respon-\\nsibilities. In Kipling s McAndrew s Hymn\\nmany years of hardship, sternly borne in obedience\\nto duty, atone for misspent days under the influence\\nof the soft stars in the velvet skies of the Orient.\\nIn The Eathen the author refers to the native\\ninhabitants of India, whose most familiar household\\nwords are not now, to-morrow, wait a\\nbit, and whose chief traits are dirtiness, laziness,\\nand doin things rather-more-or-less. He de-\\nscribes the raw English recruit, picked out of the\\ngutter, recounts the stages of discipline that make\\nhim a good soldier, and finally a reliable non-com-\\nmissioned ofHcer a man that, returned to his coun-\\ntry, would prove a good and useful citizen.\\nThe eathen in is blindness bows down to wood an stone\\nE don t obey no orders unless they is is own\\nE keeps is side arms awful e leaves em all about,\\nAn then comes up the regiment an* pokes the eathen out.\\nThe eathen in is blindness must end where e began,\\nBut the backbone of the Army is the non-commissioned man.\\nL Envoi of The Seven Seas suggests the\\ncreed of a healthy soul to accept true criticism\\nto find joy in work to be honest in the search for\\ntruth to believe that all our labor is under God, the\\nSource of all knowledge and all good.\\nRobert Louis Stevenson is great as a novelist\\nhe is greater in his brief writings and his letters.\\nHe presents some plain truths with attractive vigor.\\nHe says To have suffered, nay, to suffer, sets a", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0174.jp2"}, "175": {"fulltext": "THE MODERN GOSPEL OF WORK. i6l\\nkeen edge on what remains of the agreeable. This\\nis a great truth, and has to be learned in the fire.\\nIn almost all circumstances the human soul\\ncan play a fair part. To me morals, the\\nconscience, the affections, and the passions are, I\\nwill own frankly and sweepingly, so infinitely more\\nimportant than the other parts of life, that I con-\\nceive men rather triflers who become immersed in\\nthe latter. To me the medicine bottles on my\\nchimney and the blood in my handkerchief are acci-\\ndents they do not color my view of life.\\nWe are not put here to enjoy ourselves it was not\\nGod s purpose and I am prepared to argue it is\\nnot our sincere wish. Men do not want,\\nand I do not think they would accept, happiness\\nwhat they live for is rivalry, effort, success. Gor-\\ndon was happy in Khartoum, in his worst hours of\\ndanger and fatigue.\\nA cartoon of Gladstone, appearing soon after he\\nhad ostensibly retired from public life, showed him,\\nwith eager look and keen eye, writing vigorous es-\\nsays upon current political questions. It recalled\\nthe grandeur of a life filled with great interests, sane\\npurposes, and perpetual action. Biography is the\\nbest source of practical ideals it is philosophy\\nteaching by example the personal element gives\\nforce to abstract truths. Luther s Titanic power\\nand courage under the inspiration of a faith that\\ncould remove mountains has nerved the purpose of\\nmillions of men in great crises.\\nWere I to seek an epic for its power to influence,\\nI would go to real history and choose the life of\\nWilliam the Silent. For thirty years this Prince of\\nir", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0175.jp2"}, "176": {"fulltext": "1 62 EDUCATION AND LIFE.\\nOrange stood for civil and religious liberty in the\\nNetherlands, in an age when men little understood\\nthe meaning of liberty. He sacrificed wealth and\\nhonors for his country. In spite of reverses, of the\\ncowardice and disloyalty of his followers, of igno-\\nrance of the very motives of his action, he perse-\\nvered. Throughout the long struggle he was hope-\\nful, cheerful, and courageous. When the celebrated\\nban appeared, barring him from food, water, fire,\\nshelter, and human companionship, setting a price\\non his head, in reply he painted in vivid colors a\\nterrible picture of the oppressors of his people and\\nheld it up to the view of the civilized world. The\\nmotives which sustained him were faith in God, a\\nstrong sense of duty, and a deep feeling of patriot-\\nism. His biographer says As long as he lived\\nhe was the guiding-star of a whole brave nation,\\nand when he died the little children cried in the\\nstreets.\\nHeine, the poet and philosopher, was dying in\\nan obscure attic in Paris. He was wasted to a skel-\\neton and was enduring the extremity of human\\nsuffering. He could see only dimly, as through a\\nscreen. As he himself said, there was nothing\\nleft of him except his voice. Under these almost\\nimpossible conditions, he was still laboriously writ-\\ning, that he might leave a competence to his wife.\\nA friend of his earlier days visited him, and through\\na long conversation his words sparkled with wit,\\nhumor, poetry, and philosophy. Surely the active\\nspirit is more than the body There was a feudal\\nknight who went about saying to all despondent\\nwayfarers, Courage, friend the devil is dead\\nand he always spoke with such cheerful confidence", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0176.jp2"}, "177": {"fulltext": "THE MODERN GOSPEL OF WORK.\\n163\\nthat his listeners accepted the announcement as good\\nnews, and gained fresh hope.\\nIn this Philosophy of Work is there no place for\\nromance Shall there be no thrilling adventure,\\nnothing but dull duty and drudgery Shall we\\nhave only dead monotony no color, light, or\\nshadow Shall Carlyle s splendors high as\\nHeaven and terrors deep as Hell no longer\\ngive a zest to life Stevenson s Lantern Bear-\\ners has an answer for this natural and ever recur-\\nrent question. In a little village in England, along\\nthe sands by the sea, some schoolboys were accus-\\ntomed to spend their autumn holidays. At the end\\nof the season, when the September nights were\\nblack, the boys would purchase tin bull s-eye lan-\\nterns. These they wore buckled to their waists and\\nconcealed under topcoats. In the cold and dark-\\nness of the night, in the wind and under the rain,\\nthey would gather in a hollow of the lonely sand\\ndrifts, and, disclosing their lanterns, .would engage\\nin inconsequential talk. In his words The\\nessence of this bliss was to walk by yourself in the\\nblack night the slide shut, the topcoat buttoned\\nnot a ray escaping, whether to conduct your foot-\\nsteps or to make your glory public a mere pillar of\\ndarkness in the dark and all the while, deep down\\nin the privacy of your fool s heart, to know that\\nyou had a bull s-eye at your belt, and to exult and\\nsing over the knowledge. Justice is not\\ndone to the versatility and the unplumbed childish-\\nness of man s imagination. His life from without\\nmay seem but a rude mound of mud there will be\\nsome golden chamber at the heart of it, in which he", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0177.jp2"}, "178": {"fulltext": "164\\nEDUCATION AND LIFE.\\ndwells delighted and for as dark as his pathway-\\nseems to the observer, he will have some kind of a\\nbull s-eye at his belt. The ground of a\\nman s joy is often hard to hit. The observer (poor\\nsoul, with his documents!) is all abroad. For to\\nlook at the man is but to court deception. We\\nshall see the trunk from which he draws his nourish-\\nment but he himself is above and abroad in the\\ngreen dome of foliage, hummed through by winds\\nand nested in by nightingales. And the true realism\\nwere that of the poets, to climb up after him like\\na squirrel, and catch some glimpse of the heaven\\nfor which he lives. And the true realism, always\\nand everywhere, is that of the poets to find out\\nwhere joy resides and give it a voice far beyond\\nsinging. For to miss the joy is to miss all. In the\\njoy of the actors lies the sense of any action, that\\nis the explanation, that the excuse. To one who\\nhas not the secret of the lanterns, the scene upon\\nthe links is meaningless. And hence the haunting\\nand truly spectral unreality of realistic books.\\nThis quotation needs no excuse. The mould of\\nhuman nature from which this copy was taken is\\nforever broken, and can never be reproduced.\\nTo be a lantern-bearer on the lonely heath, to\\nrejoice in work and struggle this is the romance,\\nreal, attainable, and apt for the world as it is and\\nfor the work we must do. If irrational pastime,\\nattended with endurance, may be a joy, surely\\nrational effort toward some desired result may have\\nits poetry. Sacrifice and heroism are found in\\nhumble homes commonplace labor has its dangers\\nand its victories and many a man at his work, in\\nknowledge of the lifiht concealed, the interest he", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0178.jp2"}, "179": {"fulltext": "THE MODERN GOSPEL OF WORK. 165\\nmakes of his vocation, his romance, exults and\\nsings.\\nThe world is as we regard it. Many look at the\\nworld as Doctor Holmes squint-brained member\\nof the tea-table views the plant kingdom. He\\nmakes the underground, downward-probing life of\\nthe tree the real life. The spreading roots are a\\ngreat octopus, searching beneath instinctively for\\nfood, while the branches and leaves are mere termi-\\nnal appendages swaying in the air. It is a horrible\\nconception, and we are pained at standing on our\\nheads. The tree roots itself to the earth and draws\\nits nourishment therefrom that it may spring heav-\\nenward, and bear rich fruit and be a thing of beauty,\\na lesson and a promise. Man is rooted to the earth,\\nbut his real life springs into the free air and bathes\\nin the glad sunlight.\\nThe purpose of our labor determines its qualities\\nof truth and healthfulness. Satisfaction must be\\nsought by employing our faculties in the useful arts\\nand in the search for truth. Perfection of self is\\nthe ultimate good for each individual, but this is\\nattained, not in isolation, but in social life with its\\nmutual obligations. The lesson of civil and relig-\\nious liberty, taught by the great reformers, has been\\nonly partly learned. Individualism, rightly under-\\nstood, is the true political doctrine, but the selfish-\\nness of individual freedom is the first quality to de-\\nvelop. Concerning great public questions often the\\nattitude is as expressed in Balzac s words What\\nis that to me Each for himself Let each man\\nmind his own business Democracy is the way\\nof social and political progress, but we have not yet", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0179.jp2"}, "180": {"fulltext": "1 66 EDUCATION AND LIFE.\\nreached the height of clear vision. We are strug-\\ngling up the difficult and dangerous path, looking\\nhopefully upward, thinking we see the summit, only\\nto find at each stage that the ultimate heights are\\nstill beyond. When kings are dethroned, the hope\\nof democracy is to enthrone public conscience.\\nHere is a picture of a condition occasionally possible\\nin any state of America to-day. We will say there\\nis some great public interest, not a party problem,\\ninvolving the financial prosperity and the essential\\nwelfare of the state, and affecting its credit, honor,\\nand reputation abroad. And with some noble\\nexceptions perhaps not a minister in his pulpit,\\nnot an orator on his platform, not a newspaper with\\nits great opportunity for enlightening the people\\nand exerting influence, not an educator, not a col-\\nlege graduate, not a high-school graduate, not a\\nbusiness man, not a politician arises and says Here\\nis a common good imperilled, and I for one will give\\nof my time, my energy, and, if need be, according\\nto my ability, of my money in its support. So\\nlong as such a state of apathy concerning public\\nquestions may exist, there is something still to be\\ndesired for the ideals of democracy and for our\\nmethods of education.\\nThe Platonic philosophy has largely inspired edu-\\ncational work, and must still furnish its best ideals.\\nBut emphasizing the worth of the individual to him-\\nself has created a false conception of social obli-\\ngation. Culture for culture s sake has been the\\nmaxim, but I have come to believe that a culture\\nwhich does not in some way reach out to benefit\\notliers is not of much value to the individual him-\\nself. Some one has aptly illustrated this view", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0180.jp2"}, "181": {"fulltext": "THE MODERN GOSPEL OF WORK, 167\\nprobably the drone in the bee-hive, when he is about\\nto be destroyed, would say, I would like to live\\nfor life s sake, and would like to buzz a while longer\\nfor buzz s sake.\\nI would see young men and women go out into\\nthe world with a true democratic spirit, with a ready\\nsympathy for all classes of people, and with a help-\\nful attitude toward all problems of state and society.\\nThe work of any public institution of higher learning\\nis a failure in so far as its graduates fail to honor\\nthe state s claim on them as citizens. The great\\nprinciple of evolution is the struggle for life there\\nis another equally important principle, namely, the\\nstruggle for the life of others. Altruism, dimly dis-\\nclosed away down on the scale of being, finally\\nshines forth in the family and home in all of those\\nsocial sentiments that make human character beau-\\ntiful and noble. Society is the mirror in which each\\none sees himself reflected, by which each attains\\nself-consciousness, and becomes a human being.\\nFrom cooperation spring industries, commerce,\\nscience, literature, art all that makes life worth\\nliving. If the individual owes everything to soci-\\nety, he should be willing in some small ways to\\nrepay part of the debt.\\nThe great BismaVck, that man of iron and blood,\\nnot given to sentimentality, in fireside conversation\\nrepeatedly proclaimed that during his long and ar-\\nduous struggle for the unification of Germany he\\nwas sustained by a sense of duty and faith in God.\\nIf I did not believe in a Divine Providence which\\nhas ordained this German nation to something good\\nand great, I would at once give up my trade as a", "height": "3398", "width": "2156", "jp2-path": "educationlifepap00bake_0181.jp2"}, "182": {"fulltext": "1 58 EDUCATION AND LIFE.\\nstatesman. If I had not the wonderful basis of\\nreligion, I should have turned my back to the whole\\ncourt. Some one has said that the essence of\\npessimism is disbelief in God and man. Fear is a\\nkind of atheism. Heine once said God was\\nalways the beginning and end of my thought. When\\nI hear His existence questioned I feel a ghastly for-\\nlornness in a mad world. The inspiration of labor\\nis faith in God, faith in man, faith in the moral\\norder of the world, faith in progress. The religious\\nman should have a sane view of life, should have\\nconvictions, and the courage of his convictions.\\nHe should believe that his work all counts toward\\nsome great purpose.\\nThe impulse to reverence and prayer is an essen-\\ntial fact, as real as the inborn tendency to physical\\nand mental action. Its development is necessary to\\nthe complete man. The religious nature obeys the\\ngreat law of power through effort, and increases\\nstrength by use. He who by scientific analysis\\ncomes to doubt the value of his ethical feeling has\\nnot learned the essential truth of philosophy,\\nnamely, that a thing s origin must not be mistaken\\nfor its character.\\nSome tendencies of the best scientific thought\\nof to-day, seen here and there, confirm this view of\\nman s nature. Here are some fragments, expressed,\\nnot literally, but in substance It is the business of\\nscience to analyze the entire content of human\\nconsciousness into atomic sensations, but there its\\nwork ends. The man of history, of freedom and\\nresponsibility, whose deeds we approve or disap-\\nprove, is the real man, a being of transcendent\\nworth, aspiring toward perfect ideals; and the", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0182.jp2"}, "183": {"fulltext": "THE MODERN GOSPEL OF WORK.\\n169\\nteacher must carry this conception of the child s\\nnature into the work of education. It is a scientific\\nfact that prayer is for the health of the soul. It is\\nuseless to theorize on the subject men pray because\\nit is their nature they can not help it. Even if\\nprayer does not change the will of God, at least it\\ndoes change the will of man, which may be the\\nobject of prayer. The Christian experience shows\\nthat prayer is a communion of man s spirit with\\nGod, the Spirit. John Fiske affirms the reality of\\nreligion. He argues that the progress of life has\\nbeen achieved through adjustment to external real-\\nities that the religious idea has played a dominant\\npart in history that all the analogies of evolution\\nshow that man s religious nature cannot be an ad-\\njustment to an external non-reality. He says\\nOf all the implications of the doctrine of evolution\\nwith regard to Man, I believe the very deepest and\\nstrongest to be that which asserts the Everlasting\\nReality of Religion.\\nIn this message to students we have emphasized\\na particular ideal, namely, normal activity, because\\none s own effort and experience count most for\\ngrowth and power.\\nIt was better youth\\nShould strive, through acts uncouth,\\nToward making, than repose on aught found made.\\nStudents are at an age when to them the roses\\nnod and the stars seem to wink. Their mental\\nlandscape is filled with budding flowers, singing\\nbirds, and rosy dawns. Every one has a right to\\nconsider his own perfection and enjoyment, his own", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0183.jp2"}, "184": {"fulltext": "170\\nEDUCATION AND LIFE.\\nemotions. One is better for his healthful recreations,\\nhis aspirations and ideals, his perceptions of beauty\\nand his divine communings the sweetness and light\\nof the soul. We can only ask that the main purpose\\nand trend of life may be laborious and useful, even\\nstrenuous and successful.\\nLowell wrote of the pioneers who settled New\\nEngland that they were men\\nWho pitched a state as other men pitch tents,\\nAnd led the march of time to great events.\\nThe pioneers of this Commonwealth were men who\\nhere pitched a state as other men pitch tents, and\\nare leading the march of time to great events. The\\nage, America, offer great opportunities to educated\\nyoung men and women. Use them with courage.\\nKing Henry IV. of France once gained a great\\nvictory at Arques. After the battle, as he was\\nleading his troops toward Paris, he met one of his\\ngenerals coming up late with a detachment of the\\narmy, and thus greeted him, Go hang yourself,\\nbrave Crillon We fought at Arques and you were\\nnot there, as though the greatest privilege in life\\nwere an opportunity to contend and win for one s\\nself a victory.\\nA few years ago I went to Ayr, the birthplace of\\nBurns. I visited the poet s cottage, walked by the\\nAlloway Kirk where Tam o Shanter beheld the\\nwitch dance, crossed the Auld Brig and wandered\\nby the banks and braes o bonny Doon and it is a\\nbeautiful stream. I found myself repeating lines\\nfrom Tam o Shanter, Bonny Doon, Scots\\nWha Hae wi Wallace Bled, and from some of\\nthe sweeter and nobler songs of Burns. And I", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0184.jp2"}, "185": {"fulltext": "THE MODERN GOSPEL OF WORK.\\n171\\nthought of the mission of the poet. The scenery\\nin and about Ayr is beautiful, but there is many\\nanother region equally attractive. The people with\\nwhom Burns dwelt, his neighbors and friends, were\\ncommonplace men and women, knowing the hard-\\nships, the drudgery, the pettiness of life. And yet\\nhe so sang of these scenes and these people, so\\ntouched every chord of the human heart, that annu-\\nally thirty thousand travellers visit Ayr to pay their\\nhomage at the poet s shrine. The poetic view of\\nlife is the right one. The poet sees the reality in\\nthe commonplace. Our surroundings are filled with\\nwonderful and varied beauty when we open our\\neyes to the truth. Our friends and companions are\\nsplendid men and women when we see them at their\\nworth. For happiness as well as success add poetry\\nto heroism.\\nThe Inscrutable who set this orb awhirl\\nGave power to strength that effort might attain\\nGave power to wit that knowledge might direct\\nAnd so with penalties, incentives, gains,\\nLimits, and compensations intricate,\\nHe dowered this earth, that man should never rest\\nSave as his Maker s will be carried out.\\nThere is no easy, unearned joy on earth\\nSave what God gives the lustiness of youth.\\nAnd love s dear pangs. All other joys we gain\\nBy striving, and so qualified we are\\nThat effort s zest our need as much consoles\\nAs effort s gain. Both issues are our due.\\nBetter when work is past\\nBack into dust dissolve and help a seed\\nClimb upward, than with strength still full\\nDeny to God His claim and thwart His wish.", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0185.jp2"}, "186": {"fulltext": "THE PSYCHOLOGY OF FAITH.\\nMark Twain quotes a schoolboy as saying:\\nFaith is beheving what you know ain t so. This\\ndefinition is turned from humor into seriousness by\\nsome modern thinkers when they charge immorality\\nagainst all whose beliefs are not scientifically estab-\\nlished on sufficient evidence. They look upon\\nwhat they consider unwarranted beliefs as a species\\nof lying to one s self, demoralizing to intellect and\\ncharacter. If no element of faith may anywhere\\nbe tolerated, these same thinkers should reexamine\\ntheir own foundations. The only thorough agnostic\\nin history or literature, agnostic even toward his\\nown agnosticism, is Charles Kingsley s Raphael\\nAben-Ezra. Let us listen to him. Here am I, at\\nlast fairly and safely landed at the very bottom of\\nthe bottomless. No man, angel or demon\\ncan this day cast it in my teeth that I am weak\\nenough to believe or disbelieve any phenomenon or\\ntheory in or concerning heaven or earth or even\\nthat any such heaven, earth, phenomena or theo-\\nries exist or otherwise.\\nIn a last analysis our very foundation principles\\nrest on a ground of faith, and a clear knowledge of\\nthis fact may make us more humble in the presence\\nof other claims on our belief. Whenever the ad-\\nventurous philosophic mind gazes over the dizzy\\nedge at the bottomless, it draws back and gains", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0186.jp2"}, "187": {"fulltext": "THE PSYCHOLOGY OF FAITH. 173\\na firm footing on the reality of conscious ideas. To\\nabandon this is annihilation.\\nYears ago an old friend of mine, very worthy,\\nbut somewhat self-opinioned and truculent, in a\\ndiscussion on religious thought exclaimed What\\nbelieve in anything I can t see, touch, hear, smell,\\ntaste No, sir He represented the uneducated\\ninstinctive belief in the reality of the outer world as\\nrevealed through the senses and he would have\\nviolently affirmed the reliability of the senses and\\nthe existence of material things. But philosophy\\nshows these also to be of faith.\\nHad he been asked whether he had a knowledge\\nof space and time and of certain indisputable facts\\nconcerning them, and whether he could see or hear\\nthese entities and intuitive truths, he would have\\npaused to think. The axioms of mathematics\\nwould have been a veritable Socratic poser to him,\\nand he would have withdrawn from his position\\nwould have acknowledged some truths as more cer-\\ntain, by the nature and need of the mind, than the\\nexistence of matter.\\nThe modern scientist for practical purposes pos-\\ntulates the existence of conscious ideas, of the outer\\nmaterial world, of space and time. He accepts axi-\\nomatic truths. He goes farther; he postulates the\\nuniformity of nature, and the validity of his reason-\\ning processes. He discovers natural laws, and pro-\\npounds theories concerning them. He investigates\\nthe physical correlates of mental processes. He\\nhas his favorite hypotheses concerning phenomena\\nthat defy his powers of analysis. He shows the\\nprocess of the world as a whole to be evolution.\\nSo far we have no controversy and should have", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0187.jp2"}, "188": {"fulltext": "174\\nEDUCATION AND LIFE.\\nnone, did not some eminent investigators in the field\\nof natural science claim to have covered the entire\\nrealm of legitimate inquiry, and deny the right to\\nraise further questions or entertain beliefs, however\\nstrongly they may be prompted by our very consti-\\ntution, concerning the origin and end of things, the\\nmeaning of the world, and man s place in it. To\\nthe well-rounded nature, faith is not necessarily lim-\\nited to the physical world, and the credulity implied\\nin unwarranted denial is at least as unscientific as\\npositive faith.\\nHuman nature rebels against conclusions wholly\\ndiscordant with its best instincts, and, in the light\\nof the most recent data and speculation, begins\\nanew a discussion as old as philosophy. The subject\\nis all the more important, because the uneducated\\nmind, misled by superficial catch phrases of mate-\\nrialism, fails to know the reverent spirit of true\\nscience.\\nHere is an illustration relating to the general\\ntheme. A prominent biologist puts this statement\\nbefore the reading public There is no ego except\\nthat which arises from the coordination of the\\nnerve cells. I might take the contrary of the pro-\\nposition and reply: There is an ego not adequately\\ndescribed by your colonial consciousness theory.\\nRegarding each position as dogmatic, perhaps mine\\nis as good as the biologist s. As to evidence, he\\nfounds his belief on the general fact of evolution\\nand specifically upon the functions, partly known,\\npartly conjectured, of nerve cells in the brain. He\\nhas no knowledge that a unit-being called the ego\\ndoes not exist. His is the faith of denial of some-\\nthing which from his standpoint he can neither", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0188.jp2"}, "189": {"fulltext": "THE PSYCHOLOGY OF FAITH.\\n175\\nprove nor disprove. I also accept the facts of evo-\\nlution and of the mechanism of the brain. I base my\\nbelief in the ego on certain views of other biologists,\\nand on data of consciousness, morality, and religion,\\nand the insight of all subjective philosophy. My\\nfaith is one of assent to something not admitting\\ndemonstrative proof. Have I sufficient reason for\\nmy faith in passing beyond the inductions of mate-\\nrial science\\nWe present some latest views of eminent biolo-\\ngists. While evolution must be accepted as a fact,\\nthere is great uncertainty as to the factors that pro-\\nduce changes in the organic world. To-day there\\nis small evidence that variations are produced by\\ndirect influence of environment. In the germ is\\nthe whole machinery and the mystery of heredity.\\nSince the microscope fails to reveal the causes, either\\nof normal development or of variations, some are\\nforced to accept, as the simplest and most rational\\nhypothesis, the existence of a psychic principle in\\nthe germ. The facts appear to support the doctrine\\nof purpose in evolution. So earnest and able a\\nthinker as Professor Le Conte frankly affirms With\\nthe appearance of Man another factor was intro-\\nduced, namely, conscious cooperation in his own evo-\\nlution, striving to attai^i an ideal.\\nProfessor Muensterberg is of high authority in ex-\\nperimental psychology and besides has a keen philo-\\nsophic mind. His paper entitled Psychology\\nand the Real Life is instructive and significant.\\nHe shows that it is the business of psychology to\\nanalyze the ideas and emotions, the whole content\\nof consciousness, into sensations, to investigate the", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0189.jp2"}, "190": {"fulltext": "1^6 EDUCATION AND LIFE.\\nwhole psychological mechanism, but that the pri-\\nmary reality is not a possible object of psychology\\nand natural science. By his view it takes an act of\\nfree will to declare the will unfree there can be no\\nscience, thought, or doubt that is not the child of\\nduties even skeptical denial demands to be re-\\ngarded as absolute truth there is a truth, a beauty,\\na morality independent of psychological conditions;\\npsychology is the last word of a materialistic cen-\\ntury, it may become the introductory word of an\\nidealistic century. His views are maintained with\\nforce and power of conviction.\\nBut these references are only incidental to the\\npurpose of this discussion. They may serve to show\\n(i) that science has no real proof against the dictum,\\nEvolution is God s way of doing things (2) that\\non the contrary it may support the spiritual view\\nof the world (3) that there are grounds of faith\\nwith which science properly has no business.\\nEvolution is according to nature s laws. Man is\\na product of evolution. Man possesses poetry and\\nsentiment, conceives the beauty of holiness, and has\\nspeculative reason. None of these can properly be\\nexplained by merely materialistic evolution they\\nare not necessary to preservation of life. We have\\ntried to wholly account for the ideals, emotions, and\\naspirations of human nature by analyzing them into\\nprimitive sensations and instincts. This is the fatal\\nerror of materialistic philosophy. The process of\\nevolution is not analysis it is synthesis, develop-\\nment, the appearance of new factors a gradual rev-\\nelation. It is our business to analyze, but, also, to try\\nto understand the higher complex, the perfected", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0190.jp2"}, "191": {"fulltext": "THE PSYCHOLOGY OF FAITH.\\n177\\nproduct. The first stand of spiritual philosophy is\\nfaith in the validity of our own evolved being, and\\nto this we have as much right as to faith in the reli-\\nability of our five senses.\\nThe geologist might say To me the grandeur of\\nthe mountain means nothing I know how it was\\nmade. The cooling and contraction of the earth,\\nthe crushing and uplifting of strata, the action of\\nair, wind, and water, the sculpturing of time, the\\nplanting of vegetation by a chance breeze and you\\nhave your mountain, a thing of science. Yet Cole-\\nridge, standing in the vale of Chamounix and gaz-\\ning on Mont Blanc,\\nTill the dilating Soul, enrapt, transfused,\\nInto the mighty Vision passing there,\\nAs in her natural form, swelled vast to Heaven,\\nfound it an emblem of sublimity, a voice from the\\nthrone of God. We shall find it hard to believe\\nthat the poetry of science can be explained on a\\nmerely physical basis. One may say The religious\\nsentiment means nothing to me I know its origin\\nit is the result of bad dreams. A primitive ances-\\ntor, after a successful hunt, ate too much raw meat\\nand dreamed of his grandfather. Thus arose the\\nbelief in disembodied spirits and a whole train of\\nfalse conceptions. Yet we shall hardly grant that\\nthe religious feeling of the martyrs, which enabled\\nthe exalted spirit to lose the sense of unutterable\\nphysical torture, is adequately explained by the\\ndream hypothesis.\\nA Beethoven string orchestra, to the musical\\nmind, discourses most excellent music. It is a con-\\nnected series of sublimated and elusive metaphors,\\n12", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0191.jp2"}, "192": {"fulltext": "i;8\\nEDUCATION AND LIFE.\\narousing the harmonies of the soul, touching its\\nchords of sweetness, purity, beauty, and nobility.\\nYet there are minds that find in it nothing pardon\\nthe quotation but the friction of horsehair on\\ncatgut. There are minds to which these grand\\nmountains, this deep sky, these groves of pine are\\nnothing but rock and vapor and wood. The ele-\\nments make no sweet tones for them they can not\\nhear the music of the spheres. To them honor,\\ncourage, morality, beauty, religion, are but refined\\nforms of crude animal instincts, by aid of which the\\nrace has survived in its struggle for existence.\\nThere are no soul harmonies nothing but the beat-\\ning of the primitive tom-tom. They believe nothing\\nwhich can not be verified by the methods of physical\\nscience. They have no faith.\\nHow many a man of science, on some slight hint\\npointing in a given direction, with faith and courage\\nhas pursued his investigations, adopting hypothesis\\nafter hypothesis, rejecting, adjusting, the world\\nmeanwhile laughing at his folly and credulity, until\\nhe has discovered and proclaimed a great truth.\\nWhen in the world of mind we find phenomena\\ncalling for explanation, needs that can be met in\\nonly a certain way, higher impulses reaching out\\ntoward objects whose existence they prove and\\nwhose nature they define, shall we show less faith\\nand courage because of some dogmatic view that\\nthere is no reality beyond the world of material\\nexistence In this universe of mystery, anything\\nmay be supposed possible for which there is evi-\\ndence, and any theory is rational that will best ex-\\nplain the facts. If we have not the sense to under-\\nstand the deepest conceptions of philosophy, let us", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0192.jp2"}, "193": {"fulltext": "THE PSYCHOLOGY OF FAITH. lyg\\nat least have the sense to stick to that common\\nsense with which God has endowed us in order that\\nwe may know by faith the supreme truths concern-\\ning man.\\nSomewhere and somehow in the nature of things\\nis an ideal that made us as we are an ideal that is\\nadequate to our nature, need, and conception. God\\nat the beginning and God at the end of the natural\\nworld, and the world of consciousness seems a pos-\\ntulate that is necessary and warranted. Professor\\nJames writes of an old lady who believed that the\\nworld rests on a great rock, and that the first rock\\nrests on a rock being urged further, she exclaimed\\nthat it was rocky all up and down. Unless we pos-\\ntulate a spiritual foundation of things that is self-\\nactive and rational, we are no better off than the old\\nlady. This appears to be a rational world, for it is\\na world that makes science possible we believe it\\nhas a rational Creator.\\nWe commonly account for our ideals as con-\\nstructed in a simple, mechanical way but the ex-\\nplanation will fail to satisfy the mind of artist or\\nsaint in his exalted moments when he has visions of\\nperfection. He must conceive of a Being who pos-\\nsesses the attributes of perfect beauty and goodness.\\nBelief in God consecrates man s endeavor to attain\\nthe highest standards. Without God the world has\\nnot a home-seeming for man. As in the dream in\\nVergil, always he seems to be left alone, always to\\nbe going on a long journey in a desert land, unat-\\ntended.\\nPhilosophy has spent much time and energy to\\ndiscover the origin of evil a saner quest would be\\nthe origin of good in the world. We know that in", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0193.jp2"}, "194": {"fulltext": "l8o EDUCATION AND LIFE.\\naccounting for evil there is always an unexplained\\nremainder the righteous suffering, and the weak\\ncrushed under burdens too heavy. It may be that\\nSpencer s age of perfection, seen away down the\\nvista of evolution, will, when realized, not be invit-\\ning. Some one suggests that then men will be per-\\nfect, but perfectly idiotic. It is the great moral\\nparadox that perfection must be obtained through\\nstruggle with imperfection. Laurels worn but not\\nwon are but a fool s cap. Freedom is possible only\\nin a world of good and evil, a world of choice, and\\nwith freedom the humblest creature is infinitely\\nabove the most perfect mechanism made and con-\\ntrolled by a blind necessity. Cease to prate of a life\\nof perennial ease under June skies the divinity\\nwithin us rises in majesty and will not have it so.\\nAfter all, those who are overcome in the struggle\\nmay have their reward at Thermopylae the Per-\\nsians won the laurels, the Spartans the glory.\\nDoes evolution transform the nature of duty into\\na mere calculation of the sum of happiness On\\nthe contrary, it adds to duty a practical way of dis-\\ncovering duties. Evolution affirms the truth that\\nknowledge of right and wrong is a growth, and that\\nnew conditions bring new problems. The laws of\\nnature and the organization of society promptly\\nteach us applied ethics. True, we no longer search\\nfor eternally fixed codes but whatever conduces\\nto happiness and genuine welfare, whatever conduces\\nto the beauty, dignity, and goodness of self and\\nothers is, as ever, a stern duty. It is not in the\\nnature of man to bridge over the chasm between\\nright, known as right, and wrong, known as wrong.\\nThe moral imperative, Turn toward the light, seek", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0194.jp2"}, "195": {"fulltext": "THE PSYCHOLOGY OF FAITH. igl\\nto see your duty and perform it, is a presence\\nwhich is not to be put by, which neither listlessness\\nnor mad endeavor can utterly abolish or destroy.\\nFaith means belief in something concerning\\nwhich doubt is still theoretically possible, says a\\nmodern scientific writer. He continues Faith is\\nthe readiness to act in a cause the prosperous issue\\nof which is not certified to us in advance. It is in\\nfact the same moral quality which we call courage in\\npractical affairs. We admire confidence and cour-\\nage in the world of affairs, even when disaster may\\npossibly follow. Have we not in our hearts the\\nsubstance of things hoped for, the evidence of\\nthings not seen, which constitute the faith of St.\\nPaul And shall we not use the courage of faith\\nto seek a supreme good, when, though we do not find\\nit, there is a reward even in the seeking If I were\\nto define faith I would call it the X-ray of the soul.\\nThere can be no absolute break between old\\nthought and new. The history of thought is a his-\\ntory of evolution. Modern science has not de-\\nstroyed the old grounds of faith it enables us to\\ncorrect the beliefs built thereon. The next step of\\nscience will be a recognition and examination of\\nsubjective problems as such. When discarding old\\nthings, separate the treasure from the rubbish. If\\nyou have ceased to pray selfishly for rain, you need\\nnot deny the efficacy of prayer for change of heart,\\nforgiveness of sins, and communion of spirit. If you\\ncannot accept certain views of the Trinity, you\\nneed not reject the sublime Christian philosophy, or\\nrefuse to pay homage to the perfection of Christ.\\nIf you have discarded some doctrine of inspiration\\nof the Bible, you need not deny or neglect the value", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0195.jp2"}, "196": {"fulltext": "1 82 EDUCATION AND LIFE.\\nof the divine ethical teachings of the Hebrews, or\\ntheir grand sacred poetry\\nThose Hebrew songs that triumph, trust or grieve,\\nVerses that smite the soul as with a sword,\\nAnd open all the abysses with a word.\\nThere is a faith which is a personal and conscious\\nrelation of man to God. It is said that in its true\\nnature faith can be justified by nothing but itself.\\nHere we enter the temple of the human heart and\\napproach the holy of holies. This we do with rev-\\nerent mien, even with fear and trembling. We\\nquote from Prof. T. H. Green That God is.\\nReason entitles us to say with the same certainty as\\nthat the world is or that we ourselves are. What\\nHe is, it does not, indeed, enable us to say in the\\nsame way in which we make propositions about\\nmatters of fact, but it moves us to seek to become\\nas He is, to become like Him, to become con-\\nsciously one with Him, to have the fruition of his\\nGodhead. In this sense it is that Reason issues in\\nthe life of Faith. It is our very familiarity\\nwith God s expression of Himself in the institutions\\nof society, in the moral law, in the language and\\ninner life of Christians, in our own consciences,\\nthat helps to blind us to its divinity.\\nThere is a poem, from an author not widely known,\\nentitled The Hound of Heaven. It will affect\\nyou according to the education, experience, and be-\\nliefs of each but appeal to you it will, for in all is\\nan insistent something that makes for righteousness.\\nI fled Him, down the nights and down the days\\nI fled Him, down the arches of the years\\nI fled Him, down the labyrinthine ways\\nOf my own mind and in the midst of tears", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0196.jp2"}, "197": {"fulltext": "THE PSYCHOLOGY OF FAITH. 183\\nI hid from Him, and under running laughter.\\nUp vistaed hopes I sped\\nAnd shot, precipitated\\nAdown Titanic glooms of chasmed fears,\\nFrom those strong Feet that followed, followed after.\\nBut with unhurrying chase.\\nAnd unperturbed pace,\\nDeliberate speed, majestic instancy.\\nThey beat and a Voice beat\\nMore instant than the Feet\\nAll things betray thee, who betrayest Me.\\nThe poem recounts a life made tragic by many a\\nhuman error, but ever forced to listen to the fol-\\nlowing Feet. It closes thus\\nHalts by me that footfall\\nIs my gloom, after all,\\nShade of His hand, outstretched caressingly?\\nAh, fondest, blindest, weakest,\\nI am He Whom thou seekest\\nThou dravest love from thee, who dravest Me.\\nTo me it requires greater faith to call the Christian\\nexperience an illusion than to accept its reality and\\nvalidity.\\nThe true poet is the living embodiment of in-\\nstinctive faith. His mind and heart are keenly alive\\nto God s revelation of Himself in man and nature.\\nHe is a seer. His themes are the truths that come\\nto him in visions from the realms of truth. He\\nsees the principle of beauty in things and familiar\\nscenes, commonplace experiences are clothed in a\\nspiritual glory. He accepts the world of facts and\\nof science, but gives them their real meaning.\\nPoetic insight, a thing so much contemned, because\\nso little understood, is one of the best illustrations", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0197.jp2"}, "198": {"fulltext": "1 84 EDUCATION AND LIFE.\\nand evidences of the nature of faith. Wordsworth\\ncalls poetry the breath and finer spirit of all\\nknowledge.\\nA few months ago I chanced to be looking from a\\nrailroad train near Lake Erie in the very early dawn.\\nI beheld, as I supposed, a beautiful expanse of\\nwater, with islands and inlets, and, beyond, a range\\nof blue hills. I was lost in admiration of the view.\\nAs the light increased, a suspicion, at last growing\\ninto certainty, arose that I was the subject of an\\nillusion, and that my beautiful landscape was but a\\nchanging scene of cloud and open sky on the hori-\\nzon. But the blue hills still seemed real soon\\nthey, too, were resolved into clouds, and only a\\ncommon wooded country remained to the vision.\\nThe analogy to the dawn of civilization and the\\nflight of superstition, and, finally, of faith, forced\\nitself upon me, and I was troubled, seeing no escape\\nfrom the application. Just then the sun arose,\\nbringing the glory of light to the eye, and with it\\ncame a thrilling mental flash. There was the solu-\\ntion, the all-revealing light, the greater truth, with-\\nout which neither the appearance of the solid earth\\nnor of its seeming aerial counterpart would have\\nbeen possible. Both evidenced the greater exist-\\nence. Are not our fancies and our facts, our errors\\nin the search of truth and our truths, our doubts\\nand our faith, our life and activity and being, proofs\\nof a Universal Existence the revealer of truth, the\\nsource of truth, and the Truth\\nThis address has more than a formal purpose.\\nOur beliefs in great measure determine our practical\\nlife. Freedom, God, and Immortality are concep-", "height": "3393", "width": "2148", "jp2-path": "educationlifepap00bake_0198.jp2"}, "199": {"fulltext": "THE PSYCHOLOGY OF FAITH. 185\\ntions that have ruled in the affairs of men and made\\nthe best products of civilization they must still\\nrule in the individual, if he would grow to his full\\nstature. We are in a century of doubt, but I firmly\\nbelieve that in the ashes of the old faith the vital\\nspark still glows, and that from them, phoenix-like,\\nwill rise again the spiritual life in new strength and\\nbeauty.\\nShow your faith by your works faith without\\nworks is dead. A mere philosophic belief in ab-\\nstract ideals, not lived in some measure, may be\\nworse than useless. A mere intellectual faith that\\ndoes not touch the heart and brighten life and\\nmake work a blessing lacks the vital element. Fol-\\nlow your ideals closely with effort. Give life breadth\\nas well as length the totality will be the sum of\\nyour thought, feeling, and action. When the active\\nconflict is over and the heroes recount their battles,\\nmay you be able to say: I, too, was there.\\nThere is still a practical side. Many young men\\nhave powers of growth and possibilities of success\\nbeyond their present belief faith creates results.\\nEvery one has rare insights and rare impulses,\\nshowing his powers and urging him to action it is\\nfatal to ignore them. Faith is needed in business\\nconfidence begets confidence. It is needed in social\\nlife; friendship demands to be met on equal terms.\\nIt is a ground of happiness; suspicion creates gloom\\nand pessimism. It is needed for practical coopera-\\ntion suspicion is isolated. It is needed by the\\neducator faith and love make zeal in the calling.\\nIt is due even the criminal in most men there is\\nmore of good than bad. Charity for the sins and\\nmisfortunes of humanity, hope for the best, faith in", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0199.jp2"}, "200": {"fulltext": "1 86 EDUCATION AND LIFE.\\nour endeavor must attend successful effort to aid\\nmen.\\nAfter all it is the essential spirit that one culti-\\nvates within him that will determine his manifold\\ndeeds. We can invoke no greater blessing than a\\ncharacter that in all ways will assert the highest dig-\\nnity that belongs to a human soul. Be brave in\\nyour faith. When materialism, indifference, doubt,\\nease, and unseemly pleasure claim you for theirs (the\\nDevil s own), let your answer be what is expressed\\nin Carlyle s Everlasting Yea And then was it\\nthat my whole Me stood up, in native God-created\\nmajesty, and with emphasis recorded its Protest\\nam not thine, but Free\\nWhen I see some grand old man, full of faith,\\ncourage, optimism, and cheerfulness, whose life has\\nconformed to the moral law, who has wielded the\\nright arm of his freedom boldly for every good cause,\\ncome to the end of life with love for man and trust\\nin God, seeing the way brighten before him, turning\\nhis sunset into morning, I must believe that he rep-\\nresents the survival of the fittest, that his ideals are\\nnot the mere fictions of a blind nature, serving for\\nthe preservation of his physical being, but that the\\norder of his life has been in accord with realities.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0200.jp2"}, "201": {"fulltext": "EVOLUTION OF A PERSONAL IDEAL.\\nA FAMOUS artist once painted a portrait on a\\nunique plan. He secured a copy of every photo-\\ngraph of the subject from his babyhood. When the\\npainting was finished, there appeared in it the pic-\\nures of seven people of different ages, skilfully\\ngrouped and variously employed, but all portraits\\nof the same person, each representing a stage of\\ngrowth. We shall not attempt the work of the\\nartist, but will endeavor to furnish the brush and\\ncolors, leaving you to fill in the sketches, now and\\nat future times, at your leisure.\\nA tale is told of a man who awoke one night\\nthinking of his past and groaning in evident mental\\ndistress. To the solicitous inquiry of his guardian\\nangel, he replied: I am thinking about the people\\nI used to be. The angel, smiling, said: I am\\nthinking seriously about the people you are going to\\nbe thinking of\\nThe soul that has learned to break its chains,\\nThe heart grown tenderer through its pains,\\nThe mind made richer for its thought,\\nThe character remorse has wrought\\nTo far undreamed capacities\\nThe will that sits a king at ease.\\nNay, marvel not, for I plainly see\\nAnd joy in the people you re going to be.\\nThe gradual realization of higher and higher types\\nis the general law of evolution in the organic world", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0201.jp2"}, "202": {"fulltext": "1 88 EDUCATION AND LIFE.\\nit is also the process of the ideal spiritual develop-\\nment of the individual man. The potency of an\\ninfinitely varied and beautiful world was in the\\nprimeval mist. The potency of each higher type of\\nbeing lies in the simpler form preceding. Ideally\\nthe potency of a soul of strength and beauty, of\\ncontinuous development, is in the child and youth.\\nThe self of to-day is the material of possibility\\nwhich should grow into the higher self of to-morrow.\\nGrowth is not merely gain in knowledge and in-\\ntellectual power. The science of education must\\ninclude a vision of the entire human soul with its\\nneed of sympathy and direction, its vague dreams\\nof possibility, its ideals half-realized. We must view\\nthe scale of feelings from the lowest animal instinct\\nto the most refined ethical emotions, the order of\\ntheir worth from the meanest vindictiveness to the\\nhighest altruism under God and duty, and note the\\nstrussfle for the survival of the fittest of the im-\\npulses and motives under the guidance of reason\\nand with the responsibility of freedom.\\nWe see men, yet in the vigor of life, men of learn-\\ning, of position, of opportunity, complacent in their\\nattainments, fixed in ideas and methods adapted to\\na previous generation or a different environment,\\npsychically prematurely old, their powers half-devel-\\noped, their life work half-done. The men who\\nreach the complete development of their powers\\nconstantly renew their youth, and march with mod-\\nern events.\\nWe see young graduates, men of power, who,\\nthrough degenerate tendencies, lack of faith, lack of\\ninsight or lack of courage, remain stationary and", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0202.jp2"}, "203": {"fulltext": "EVOLUTION OF A PERSONAL IDEAL. 189\\nsatisfied in the grade to which their diplomas duly\\ntestify. They have as much life and growth and are\\nas ornamental as a painted canvas tree in a garden.\\nA lazy indifferent man once said he would as soon\\nbe dead as alive. When asked why he did not kill\\nhimself, he could only explain that he would as soon^\\nbe alive as dead.\\nIn the established church is sometimes observed\\nby its devotees a special season of solitude and\\nsilence for religious meditation it is called a re-\\ntreat. There is a German tale of an aged grand-\\nfather who, every Christmas season, spent a day\\nalone in meditation upon the year and the years gone\\nby, making a reckoning with himself, with his failures\\nand his blessings, and casting a most conscientious\\naccount. On that day the noisy children were\\nhushed by the servants The master is keeping\\nhis retreat and they went about in silent won-\\nder and imagined he was making himself Christmas\\ngifts in his quiet room upstairs. When he reap-\\npeared in the evening, after his day of solitude, he\\nseemed by his quiet, gentle manners and thought-\\nlit face to have received heaven-sent gifts.\\nI shall never forget the passage of Vergil which in\\nmy school days gave rise in me to a new sense of\\nbeauty in literature nor shall I forget the unique\\nand rich experience of the revelation. Every one\\nhas at times a new birth, a disclosure of hitherto\\nunknown capacities and powers.\\nThe soul must keep its retreats, not necessarily\\non church-anniversary days, but at epochs, at peri-\\nods of dissatisfaction with the past, at stages of\\nnew insight must have a reckoning with itself and\\nreadjust itself to life. When one reviews the pano-", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0203.jp2"}, "204": {"fulltext": "igo\\nEDUCATION AND LIFE.\\nrama of his own history, and finds it inartistic, a\\nprofitless daub, empty of the ideal or heroic, he is\\nkeeping a retreat. When a new estimate of values\\nand possibilities appears, he has experienced a con-\\nversion, has taken a new step in the evolution of\\nhis ideal life. The revolt of the soul may be as\\nnecessary to its health and growth as the upheaval\\nof a nation is essential to its development. It\\nis a battle for new principles, for advance, for\\nfreedom.\\nTolstoY relates a most striking reminiscence of his\\nown life, substantially thus It was in 1872 that\\nthe Tolstoi of to-day saw the light. Then a new\\ninsight revealed his former life as empty. It was\\non a beautiful spring morning with bright sun,\\nsinging birds, and humming insects. He had halted\\nto rest his horse by a wayside cross. Some peasants\\npassing stopped there to offer their devotions. He\\nwas touched to the depths by their simple faith, and\\nwhen he took up his journey he knew that the\\nKingdom of God is within us. He says: It was\\nthen, twenty-three years ago, that the Tolstoi of\\nto-day sprang into existence.\\nPresident Garfield, when at the head of Hiram\\nCollege, once addressed his students, in a way that\\nmade a lasting impression, on the subject of Mar-\\ngins. Personal distinction, success, depend, not\\non the average bulk of knowledge, power, and skill,\\nbut on that margin that extends a little beyond the\\nreach of one s fellows, a margin gained by some\\nextra devotion, by sacrifice and work, by ideals a\\nlittle more advanced or more clearly seen.\\nSome recent and notable inductions of physiolog-\\nical psychology along the line of evolution reaffirm", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0204.jp2"}, "205": {"fulltext": "EVOLUTION OF A PERSONAL IDEAL.\\n191\\nthat without pain there can be no happiness, that\\nwithout struggle there can be no positive character,\\nthat at times punishment may be most salutary and\\nthat a deadhead in society degenerates as does a\\nparasite in the animal kingdom. Since these views\\nare in line with the teachings of instinct and reason,\\nfrom old Plato down, we may believe that evolution\\nas applied to the spiritual nature of man is, indeed,\\nbecoming a hopeful doctrine. We have had some-\\nwhat too much of Herbert Spencer s pleasure the-\\nory, and pursuit of inclination, and the discipline of\\nnatural consequences, and lines of least resistance.\\nThe moral drama must be enacted on a field of\\nconflict.\\nThe principle of personal evolution is ideals and\\naction. Mr. Gladstone s wonderful character and\\ngreat career are a pointed illustration of this fact.\\nEven his fixed standards of conduct were a contribu-\\ntion to his growth and greatness. He always asked\\nconcerning a policy of state: Is it just? No un-\\nworthy motive was ever known to determine his\\npublic or his private acts. While working ever ac-\\ncording to permanent standards of right, his was\\nessentially a life of change and growth. Mr. Glad-\\nstone had a mind always seeking truth, and, more-\\nover, had a rare capacity for receiving new ideas.\\nIn his history one can discover many distinct stages\\nof development. He himself acknowledges three\\ngreat transmigrations of spirit in his parlia-\\nmentary career. He broke away from his early\\npolitical traditions and, in consequence, more than\\nonce was obliged to seek new constituents who\\nmarched with the movement of his mind. He\\nwas ever struggling toward the light, and was", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0205.jp2"}, "206": {"fulltext": "192\\nEDUCATION AND LIFE.\\never a fighter. His political opponents said of him\\nthat his foot was always in the stirrup. His mind\\nrested not by inactivity, but by stretching itself\\nout in another direction. He threw himself into\\nnew and important movements for humanity with\\ntremendous zeal and force.\\nLord Macaulay pithily expresses a law of human\\nprogress: The point which yesterday was invis-\\nible is our goal to-day, and will be our starting post\\nto-morrow. Maurice Maeterlinck says If at\\nthe moment you think or say something that is\\ntoo beautiful to be true in you if you have but\\nendeavored to think or to say it to-day, on the\\nmorrow it will be true. We must try to be more\\nbeautiful than ourselves we shall never distance\\nour soul.\\nIn the problem of growth do not neglect Emer-\\nson s principle of compensation. As men injure or\\nhelp others, so they injure or help themselves. Pun-\\nishment is the inseparable attendant of crime. Re-\\nquital is swift, sure, and exact. Vice makes spiritual\\nblindness. The real drama of life is within. Some\\none has said that punishment for misdeeds is not\\nsomething which happens to a man, but something\\nwhich happens in a man. Balzac describes a magic\\nskin, endowed with power to measure the term of\\nlife of its possessor, which shrank with his every\\nexpressed wish. Personal worth grows or shrinks\\nwith the daily life and thought. Every one can will\\nhis own growth in strength and symmetry or can\\nbecome dwarfed and degenerate. Wrong takes\\naway from the sum of worth virtue makes increase\\nfrom the source of all good. Emerson says that\\neven a man s defects may be turned to good. For", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0206.jp2"}, "207": {"fulltext": "EVOLUTION OF A PERSONAL IDEAL.\\n193\\ninstance, if he has a disposition that fails to invite\\ncompanionship, he gains habits of self-help, and\\nthus, like the wounded oyster, he mends his shell\\nwith pearl.\\nIf you would see the fulness of God s revelation\\nin men, look into the minds of those whose biog-\\nraphies are worth writing men who in affairs of\\nthe world have shown clear thought and accurate\\njudgment, and in spiritual things have had visions\\nthat may strengthen and confirm your feeble faith.\\nStudy the record of their words spoken at the fire-\\nside in the presence of intimate and congenial friends,\\nwhen they showed glimpses of the real self. Learn in\\nbiography the history of great souls and see in them\\nthe ideal which is the ideal of the race, and, hence,\\nyour ideal. With the going out of this century\\nsome great lives have ended lives that embodied\\nhigh types of rugged, honest satire, political power,\\npoetic thought, pure statesmanship, ethical stand-\\nards, religious faith, scientific devotion. Their\\nhistories have been written, and enough is in them\\nto stir the semiconscious indolent nature of any\\nyoung man to cultivate a high personal ideal. When\\nI left college my first investment was in a few addi-\\ntional good books. I advise students to buy a few\\nof the best biographies recently published, and read\\nthem with a reverent mind.\\nWhen you see a man of marked power, you may\\nbe sure, always sure, that he has used means of\\ngrowth which average people ignore, means without\\nwhich his strength would never have appeared. He\\nhas been a student, perhaps of Plato, of Shake-\\nspeare, of the Bible, of science or of human nature.\\n13", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0207.jp2"}, "208": {"fulltext": "194\\nEDUCATION AND LIFE.\\nHe has gone deeply into the character or writings\\nof master minds in some field of knowledge or ac-\\ntivity. If he has a truly great nature he is able to\\nfind in many a passage of Hebrew writings a power\\nthat welled up from the great hearts of the prophets\\nof old or a wisdom that gradually evolved with civ-\\nilization through experiment, disaster, struggle, and\\ncontrition, and was corrected and formulated with\\nrare understanding by the few great minds of his-\\ntory. Such writings are a very wellspring of knowl-\\nedge and understanding for a young man of this or\\nany age.\\nHave you read the earlier as well as the later\\nwritings of Rudyard Kipling What a growth of\\npower The evolution of his ideal ever promises\\nand realizes greater things. When recently it\\nseemed that the riper fruits of his progress would be\\ndenied us, the keenest solicitude was everywhere\\nmanifest. It was a spontaneous tribute to the\\nprinciple of ideal spiritual evolution in the individ-\\nual. We now know Kipling s secret. In his weak-\\nness and his sorrow he has already turned to a new\\nand more ambitious undertaking and has gathered\\nto himself all material that may enable him to pluck\\nout from his subject the heart of its mystery, and\\nreveal it to the world of thought and culture. It is\\nwith the magic of industry that he evolves the ideal\\nof his life.\\nThe following story is told of Kipling that it is\\nnot authentic does not rob it of its use Father\\nand son were on a voyage. The father, suffering\\nfrom seasickness, had retired to his cabin, when an\\noflficer appeared and cried Your son has climbed\\nout on the foreyard, and if he lets go he ll be", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0208.jp2"}, "209": {"fulltext": "EVOLUTION OF A PERSONAL IDEAL. 195\\ndrowned we cannot save him. Oh, is that\\nall replied Mr. Kipling he won t let go.\\nBe men of to-day the past is useful to make us\\nwise in the present. The poet Tennyson had a\\nwonderful influence in his generation. His influ-\\nence is due not alone to his rich thought and poetic\\nskill he had the broad liberal view that could adapt\\nitself to the changing world of science, philosophy,\\nand religion, and he thus opened up the avenues\\nof approach to all classes of thinkers. He was a\\nman with an evolving ideal, a free, sane, healthy\\nmind.\\nPoetry is not a thing of the past it has not yet\\nbecome familiar with its new themes. Kipling can\\nsing the Song of Steam and write the romance\\nof the Day s Work can find poetry in a loco-\\nmotive, a bridge, a ship or an engine. Kipling is\\nright when he makes McAndrew, the hard-headed\\nengineer of an ocean liner, see in the vast motor\\nmechanism an orchestra sublime, singing like\\nthe morning stars, and proclaiming Not unto\\nus the praise, or man. From coupler-flange to\\nspindle-guide I see Thy Hand, O God and this\\nvision is always the ultimate ground of poetry. On\\na palace steamer between New York and the New\\nEngland coast I once heard an uncultured workman\\nexclaim When I watch this mighty engine, with\\nits majestic, powerful movement, I feel that there\\nis a God. At first thought the sentiment was\\nhumorously illogical, but his instinct was right.\\nThe works of nature and the works of man alike\\nsuggest a divine origin God working in nature and\\nworking through man.", "height": "3382", "width": "2151", "jp2-path": "educationlifepap00bake_0209.jp2"}, "210": {"fulltext": "iq6 education and life.\\nIf this is a divine world, then there is no claim of\\nthe commonplace, no form of daily labor, no need\\nof the unfortunate, no problem of society or gov-\\nernment that is not a theme of dignity and worthy\\nof attention and helpful effort. The form of truth\\nis an empty, useless abstraction, unless it is given a\\ncontent, unless it adjusts wrongs, removes evils, im-\\nproves material conditions, and strengthens growth\\namong all classes of people to-day. The man who\\nbeautifies his lawn, plants trees, lays good walks or\\ncleans the streets is made more conscious of the\\ndivine within him is a better man. Spinoza re-\\ngarded his skill in making lenses to be as essential a\\npart of his life as his philosophical interest.\\nEvery advance in civilization changes the per-\\nspective, and new views and truths appear. Within\\na few years we have seen in America almost an en-\\ntire change of attitude regarding many essential\\npolitical and social questions. Throughout the\\nworld, Christianity, by clearer interpretation of its\\nspirit, is gaining new influence in practical fields.\\nNew problems have not the enchantment of distance\\nhistory and poetry have not thrown a halo about\\nthem but they have the interest of present, practi-\\ncal, living issues. Every great man has attained his\\nself-realization as a creative factor in the work of his\\nown age. Take a hand in making current history.\\nSuccessful men have shown at the close of their\\nstudent life only the hope of what they finally be-\\ncame. But they were men who knew how to cher-\\nish every helpful impulse, to learn from every\\nexperience, to profit by each fresh insight, to con-\\ncentrate their powers upon single tasks, and at each", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0210.jp2"}, "211": {"fulltext": "EVOLUTION OF A PERSONAL IDEAL.\\n197\\nfulfilment look forward to still greater undertakings.\\nSuch minds wear the beauty of promise,\\nthat which sets\\nThe budding rose above the rose full blown.\\nThe realization of ideal promise is not merely in-\\ntellectual power and practical attainment. A man\\nmay have these, and yet lack a rich mind. Sym-\\npathy, pure ideals, morality, religious sentiment\\nbelong to a complete nature. Without them one is\\nnot a fit leader or a choice companion. A wholly\\nirreligious man is not conscious of his soul. As\\nthe years advance, with the progressive man there\\nis more heart, more simplicity and truth, more\\nmoral and spiritual interest.\\nIn the Memoir of Lord Tennyson by his son,\\na chapter on the In Memoriam throws brilliant\\nside lights on the essential character of the great\\npoet. One would almost take the truths there ex-\\npressed as his creed, and the inner life there revealed\\nas the consummation of a personal ideal. We note\\nhis splendid faith in the growing purpose of the\\nsum of life, and in the noble destiny of the individ-\\nual man his belief that Mt is the great purpose\\nwhich consecrates life his feeling that only under\\nthe inspiration of ideals, and with his sword bathed\\nin heaven, can a man combat the cynical indiffer-\\nence, the intellectual selfishness, the sloth of will,\\nthe utilitarian materialism of a transition age; his\\nfaith that the truth must be larger, purer, nobler\\nthan any mere human expression of it; hisafifirma-\\ntion that, if you take away belief in the self-con-\\nscious personality of God, you take away the back-\\nbone of the world. He believed in prayer. In", "height": "3392", "width": "2167", "jp2-path": "educationlifepap00bake_0211.jp2"}, "212": {"fulltext": "igS EDUCATION AND LIFE.\\nhis own words: Prayer is like opening a sluice be-\\ntween the great ocean and our little channels when\\nthe great sea gathers itself together and flows in at\\nfull tide.\\nIdeals do not belong to a mystical realm, to a re-\\nmote age or to an indefinite future. They are not\\nthe exclusive possession of sage, saint, or poet.\\nThey belong to this day, here, to us. They belong\\nto the professional man, as a man, as much as to the\\nman of liberal culture.\\nTo see the idyllic in what is familiar, to realize\\nthe heroic in ourselves, to make the lessons of great-\\nness our own, to work with the spirit of our time\\nare the means of growth. Every thought and every\\nact, flowing from the conscious will, fashion the soul.\\nI held it truth, with him who sings\\nTo one clear harp in divers tones,\\nThat men may rise on stepping-stones\\nOf their dead selves to higher things.", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0212.jp2"}, "213": {"fulltext": "THE GREEK VIRTUES IN MODERN\\nAPPLICATION.\\nAt the risk of imitating the severe logical dis-\\ncourses which proceed at least as far as fifthly, let\\nus enumerate some essential conditions that by the\\nagreement of thoughtful men are requisite for a sat-\\nisfactory life: (i) a sound body (2) courage (3)\\nintellectual ideals (4) moral ideals (5) reverence.\\nWhile these elements are selected for their intrinsic\\nvalue, without reference to the history of ethical\\nthought, the discovery that they show more than\\na fancied similarity to the ancient and the early\\nChristian ideals strengthens our belief in their\\nvalue, and suggests that essential human standards\\nare not for one people or one age, but for all peoples\\nand all time, and that they are spontaneously rec-\\nognized even in an age like ours, when men readily\\nturn toward utilitarian ends.\\nIf we go back to the dawn of philosophic thought\\nand listen to the early revelators of the nature of\\nman and his relation to the world and society con-\\nverse with Plato in the groves of Academus, or walk\\nwith Aristotle in the shady avenues of the Lyceum\\nwe find them proclaiming the great truths which\\nhave been confirmed by the experience of ages, and\\nurging upon men Moderation, Courage, Wisdom,\\nJustice, and the Good, or God, as aim. If we cross\\nover from the ancient world to the Christian Empire,", "height": "3392", "width": "2167", "jp2-path": "educationlifepap00bake_0213.jp2"}, "214": {"fulltext": "200 EDUCATION AND LIFE.\\nwhere old ethical thought was already taking on\\ndeeper meaning, broader application, and richer life,\\nwe find in the Cardinal Virtues of St. Ambrose and\\nSt. Augustine a new and vitalized form of the Greek\\nVirtues Temperance, Christian Fortitude, Chris-\\ntian Wisdom, Christian Justice, God as aim. If we\\ncome down to modern times, and catch the spirit of\\nideals that still dwell among the people, we find that\\nhuman nature is everywhere the same, and that the\\nexperience of human life in all ages discovers through\\nthe organization of society the same divine principles\\nlaws to be reverenced and obeyed, to be followed\\nas practical guides to success.\\nModern psychology has rendered a service of\\nfar-reaching practical benefit in showing more defi-\\nnitely the intimate connection between the brain\\nand mental action. In this connection of body\\nand soul the two are correlated the brain is or-\\nganic to the functions of the soul. The health of\\nthe brain is largely dependent upon general phys-\\nical conditions, and the old apothegm, Mens sana\\nin corpore sano^ is interpreted with a new meaning\\nnot fully known in the days of Juvenal. Maxims\\nof health, sifted by the experience of ages, trans-\\nmitted from generation to generation, and confirmed\\nby the proofs of modern science, are wisdom of in-\\nestimable value for our instruction. He who wastes\\nenergy of the body wastes vigor and duration of\\nmental power. Rev. William R. Alger used to say\\nKeep yourself at highest working capacity by pre-\\nserving the vigor of the body. The various ways\\nof wasting physical energy are susceptible of classi-\\nfication, and it is well worth the while to make a", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0214.jp2"}, "215": {"fulltext": "GREEK VIRTUES IN MODERN APPLICATION. 20I\\nthoughtful analysis of the subject. We admire the\\nfirm step, erect bearing, clear eye, and bright brain\\nthat belong to healthful habits and noble manhood.\\nMany a man by carefully conserving the vital forces\\nwill outlive and outdo others who, with stronger\\nbodies, waste their energy.\\nPhysical sins react upon the mind and debase\\ncharacter. They are signs of a character already\\nweak, and the interaction between mind and body\\ndoubly hastens the relaxing of just restraint. The\\nancient virtue of moderation, or temperance, meant\\nmore than temperate habit it meant the submis-\\nsion of animal unreason to reason the observ-\\nance of due measure in all conduct.\\nIn accord with the maxims of health are the\\nGreek Virtue of Moderation, the Cardinal Virtue of\\nTemperance, the Hebrew Purity. Regard for these\\nmaxims is an important condition of success.\\nCourage appears in the Greek Category as heart\\nfor energetic action, and in the Cardinal Virtues as\\nfirmness for the right and against the wrong. Cour-\\nage is the sine qua non of success. The student\\nmust have courage to overcome his inertia. A ven-\\nerable professor of my college days used to say\\nEvery young man is naturally as lazy as he can be,\\nand the greatest problem of education is to gain an\\nenergetic will. Courage is required to undertake\\nan enterprise demanding long years of toil. A vol-\\nume recently published contains the early experience\\nof celebrated authors now living, and nearly every\\none owes his success to a persevering determination,\\nin spite of poverty, rebuffs, criticism, and repeated\\nfailures. Their genius lies in their courage. We", "height": "3392", "width": "2167", "jp2-path": "educationlifepap00bake_0215.jp2"}, "216": {"fulltext": "202 EDUCATION AND LIFE.\\nneed the courage of our convictions to stand by the\\nright. The great reformers have shared this kind of\\nconfidence of soul. Nearly all of Carlyle s types of\\nthe world s great heroes possessed it to an almost\\nsublime degree, and, most of all, the hero of the Ref-\\normation. Waiving all religious controversies that\\ncentre about the doctrines of Martin Luther, he is\\na figure for the world to admire. Some of his\\nmemorable words are known as household words,\\nbut, like strains of familiar grand music, are ever\\ngrateful they lose nothing by repeating. When\\nwarned that Duke George of Leipzig was his enemy\\nhe said Had I business, I would ride into Leipzig\\nthough it rained Duke Georges for nine days run-\\nning. When summoned to the Diet at Worms,\\nhe answered the friends who would dissuade him\\nWere there as many devils in Worms as there are\\nroof tiles, I would on. When urged in the pres-\\nence of that august council to recant, he replied\\nHere I stand; I can do no other; God help me.\\nAnd the courage of his religious faith rose to its\\nclimax when he boldly faced the supernatural and\\nhurled his inkstand at the head of the Devil himself.\\nThe student needs the courage of faith in his own\\npowers and possibilities. Many a one fails because\\nhe has not confidence in himself. In rare moments\\nof meditation one sometimes discovers capacities\\nand possibilities of attainment that become a life\\ninspiration.\\nWe are proud of our Teutonic ancestry; of the\\nbold enterprise that led the Teutons across Europe in\\nconquest, or impelled them to embark in their gal-\\nleys and push forth with adventurous spirit, and\\nfearlessly ride the tempestuous waves, as their oars", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0216.jp2"}, "217": {"fulltext": "GREEK VIRTUES IN MODERN APPLICATION.\\n203\\nkept time to the music of their songs of victory.\\nTheir courageous and progressive spirit, tamed and\\nrefined, reappeared in the religious convictions of\\nthe Puritans, in the settlement of America, in the\\nwestward march of civilization in our own country,\\nin the confidence of the pioneers that early crossed\\nthe plains and pitched their tents by these mighty\\nmountains, in the energy that has made all that the\\nworld holds as greatest and best in material civiliza-\\ntion, invention, government, science, literature, and\\nmoral and religious principle. The young man who\\nhas in his veins the blood of this people, and inher-\\nits the blessings that his race has wrought out, is a\\nrecreant to his trust if he does not stand courage-\\nously for all that is best in his own development,\\nand all that is best in the progress of his age. Thor,\\nthe Norse god, possessed a belt of strength by\\nwhich his might was doubled, and a precious ham-\\nmer which when thrown returned to the hand of its\\nown accord. When he wielded the hammer, as the\\nNorthern legends relate, he grasped it until the\\nknuckles grew white. This hammer is an heirloom\\nof the Northern races, handed down from the Halls\\nof Walhalla. And herein lies the secret of success:\\ngrasp the hammer until the knuckles grow white.\\nPlato held Wisdom to be the supreme means\\nby which to attain the great purpose of human ex-\\nistence. The Cardinal Virtue of Christian Wisdom\\nis to gain knowledge of God. Plato conceived growth\\nin wisdom to be a gradual realization, in the con-\\nsciousness of man, of the eternal ideas. Man came\\nfrom heaven and in his progress in knowledge he was\\nbut climbing the upward path to regain his lost estate.", "height": "3392", "width": "2167", "jp2-path": "educationlifepap00bake_0217.jp2"}, "218": {"fulltext": "204\\nEDUCATION AND LIFE.\\nThe exercise of wisdom marked him off from the\\nlower order of beings, and he was fulfilling the dis-\\ntinctively human function only when living a rational\\nlife.\\nIf nature is a congeries of metaphors arranged in\\na system of relations and constituting a sublime\\nallegory, and we, being the offspring of God, may\\ninterpret this allegory and thereby come to a con-\\nsciousness of verities, if there is a spiritual sense that\\nmay feel the presence of great truths and of a personal\\nGod then man pursues his supreme calling when\\nthrough the laws of physical nature, when through\\nthe beauty of its forms, when through knowledge of\\nself, when through the world s history and literature\\nand philosophy he aims at a further acquaintance\\nwith truth. If knowledge and the power that comes\\nthrough knowledge enhance our material civilization\\nand make more favorable conditions for the body and\\nmore leisure for the mind and more refinement for\\nthe spirit, if to create material things brings us more\\nin accord with the creative spirit of the universe,\\nthen we have the highest incentives to gain knowl-\\nedge toward so-called practical ends.\\nThe universities are not always the first discov-\\nerers of wisdom, but they are the storehouses of the\\nwisdom of the ages, and the distributing points.\\nThey are not a substitute for nature and real life,\\nbut they help to interpret both. They are not a\\nsubstitute for practical experience, but they bestow\\nthe instruments with which to do better the work of\\npractical experience. They do not create power,\\nbut they develop power.\\nA few geniuses have in strong degree the intel-\\nlectual impulse and follow it until they become", "height": "3383", "width": "2148", "jp2-path": "educationlifepap00bake_0218.jp2"}, "219": {"fulltext": "GREEK VIRTUES IN MODERN APPLICATION.\\n205\\noriginal and creative, and contribute to the world s\\ninsight. But the average youth needs all that the\\nformal training of the schools can give him. When\\nthe student is once aroused by the sense of his priv-\\nileges and duties, he will select no easy goal to attain.\\nHe will not be satisfied until he has learned the\\nsecrets of nature s processes, has examined his own\\nnature, has made use of the recorded experience of\\nthe ages thereby taking a giant stride in knowledge\\nthat he could not have taken alone has given him-\\nself the power to help in the work of his own time.\\nJustice was regarded by Plato as the ground of\\nsocial uprightness Christian justice recognized the\\nbrotherhood of man, with all that follows in moral\\nconduct; moral ideals for us has the same signi-\\nficance. This is not the place for the discussion of\\nethical theories, but it is of the highest importance\\nfor the young man, after wandering more or less\\nvaguely over the field of ethical doctrines, to turn\\nto the nature of his own being and find there writ-\\nten the supreme fact of moral obligation, with its\\nimplications of freedom of will, a personal God, and\\nimmortality of the soul.\\nEvery man knows that even in his ordinary ap-\\nprovable acts he does not work to the end of pleas-\\nure, but that he has impulses that reach out in\\nfellowship and compassion toward others, impulses\\nthat reach out toward the Truth and Beauty and\\nSupreme Goodness of the world. Every man knows\\nthat he possesses a power to choose amongst and\\nregulate his impulses; that such aims are to be\\nemployed as will conduce to the perfection of his\\nbeing and of all human being; that his reward lies", "height": "3392", "width": "2167", "jp2-path": "educationlifepap00bake_0219.jp2"}, "220": {"fulltext": "2o6 EDUCATION AND LIFE.\\nin this perfection, in a noble and approvable charac-\\nter, which is not to be completed in this life, but is\\nto attain its full realization in a future life. And\\nhence is revealed to him the rational necessity of\\nthat life, without which the present struggle and\\ngrowth would lack meaning.\\nIf there is moral order in the universe, then man\\nwill be successful as he conforms to that order. If\\nhe goes against the great silent forces moving in the\\ndirection of Right, his life can but result in failure.\\nMen who show a disregard for moral law are held\\nto possess a dangerous malady slowly decaying the\\ntissues of the soul. They are treated with suspi-\\ncion in business relations and condemned in the\\nminds of others and by their own judgment. Sound\\nto the core must a man be who would make the\\nmost of life and receive the approval which the world\\nbestows upon character.\\nA true man is bold he feels that for him all the\\nforces of right will contend. He has courage for his\\nwork, because he knows he is on the right path and\\nis moving toward ever higher attainments and a\\nsupreme result.\\nThe subject is old as man, the thoughts are trite;\\nwhy not utter your maxim and proceed, or rather\\nsay nothing While there are lives empty of pur-\\npose and hearts that bleed in contrition and trag-\\nedies that fill prisons and madhouses, there is much\\nto say and more to do. Have we no further use for\\nwisdom Have we ceased to erect perennial mon-\\numents to the memory of saints and reformers\\nIf the subject is old, the generations of men are\\nnew, and the race has not attained its perfection.\\nThe best men and the best thoughts reveal us to", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0220.jp2"}, "221": {"fulltext": "GREEK VIRTUES IN MODERN APPLICATION,\\n207\\nourselves, are the source of our aspiration and we\\nof the present, not half-way toward the goal, have\\nneed of our Socrates, Augustine, Luther, and su-\\npremely of the divine Christ. We still have need of\\nour Pilgrim s Progress.\\nThe aim of Plato s philosophy was the Supreme\\nGood, or God. The Cardinal Virtues were framed\\nin the light of religious faith. Reverence is the\\nsentiment whose object is God. Says the Sage of\\nChelsea: All that we do springs out of Mystery,\\nSpirit, invisible Force. Some, well-versed in\\nSpencer s works, have failed to note this passage:\\nOne truth must grow ever clearer the truth that\\nthere is an Inscrutable Existence everywhere mani-\\nfested, to which the man of science can neither\\nfind nor conceive either beginning or end. Amid\\nthe mysteries which become the more mysterious the\\nmore they are thought about there will remain the\\none absolute certainty, that he is ever in the pres-\\nence of an Infinite and Eternal Energy, from which\\nall things proceed. Add to this the Faith which\\nis the substance of things hoped for, the evidence\\nof things not seen, and you have the origin of all\\nreligions, of all temples of worship. It is the con-\\nception of the philosopher and the insight of the\\npoet it is held most strongly by the most pro-\\nfound. Few great men, though they may reject\\nformal creeds, are without the feeling of Reverence.\\nCarlyle s Everlasting Yea is the vision of a true\\nseer, and it reveals, in the spontaneous language of\\nearnest thought, the breadth and depth of a possible\\nChristian experience. He speaks through the hero\\nof the Sartor Resartus. By disappointment and", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0221.jp2"}, "222": {"fulltext": "2o8 EDUCATION AND LIFE.\\ndim faith the universe had become to him a vast\\nmerciless machine he was filled with an indefinable\\nfear. But over his soul came the spirit of Indigna-\\ntion and Defiance, and he shook off fear of all that\\nis evil, and all that may happen of evil. In his\\nwords: The Everlasting No had said: Behold,\\nthou art fatherless, outcast and the Universe is\\nmine (the Devil s) to which my whole Me now\\nmade answer: I am not thine, but Free, and for-\\never hate thee! This is but the first step, and\\nonly by the Annihilation of Self does he awake\\nto a new Heaven and a new Earth. Now nature\\nis seen to be the Living Garment of God. The\\nUniverse is no longer dead and demoniacal, but\\ngodlike and his Father s. He looks upon his\\nfellow man with an infinite Love, an infinite Pity,\\nand enters the porch of the Sanctuary of Sorrow.\\nHappiness is no longer the aim happiness cannot\\nbe satisfied. There is in man a Higher than Love\\nof Happiness; he can do without Happiness, and\\ninstead thereof find Blessedness! Love not\\npleasure; love God. This is the EVERLASTING\\nYea. The Temple of Sorrow (the Christian Tem-\\nple) is partly in ruins, but in a crypt the sacred lamp\\nstill burns for him, and for all. Applied Christian-\\nity is action. He says: Do the Duty which lies\\nnearest thee: thy second Duty will already have\\nbecome clearer. Thy opportunity is in whatever\\nthy condition now and here offers thee. Whatso-\\never thy hand findeth to do, do it with thy whole\\nmight. Christianity flows through all our hearts\\nand modulates and divinely leads them. Of im-\\nmortality he says: Know of a truth that only the\\nTime-shadows have perished, or are perishable;", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0222.jp2"}, "223": {"fulltext": "GREEK VIRTUES IN MODERN APPLICATION.\\n209\\nthat the real Being of whatever was, and whatever\\nis, and whatever will be, is even now and forever.\\nBelieve it thou must; understand it thou\\ncanst not.\\nIf we may draw a lesson from this, Carlyle s\\ngreatest work, it is that the completeness of life re-\\nquires vivifying, hope-giving, sin-subduing, cour-\\nage-inspiring faith and reverence. To the hero of\\nCarlyle s prose poem success did not come, until the\\nFire-Baptism of his soul. He confesses: I di-\\nrectly thereupon began to be a man.\\nAre these ideals of value for practical success\\nYes, for all the success worth striving for and worth\\nhaving. Does not craft succeed better than hon-\\nesty Sometimes, and for a time, but honesty\\nappears to be even the best policy, and it is the\\nessential stamp of real manhood and womanhood.\\nThe genuine heroes of all history are the morally\\ngreat. Are not such standards too high imprac-\\ntical ideals for the pulpit and platform, which no\\none is expected to carry into real life No one at-\\ntains even his own ideals, much less the absolute\\nstandards but they are the steady aim of a fully\\nsuccessful life.\\nIf a young man is true to himself, the bounties of\\nnature, the good will of others, the cooperation of\\nthe forces of right, and the approval of God are his.\\nThe world waits to see what he will do with his\\npowers and opportunities. Much is expected of\\nhim, and rightly. The state which has helped edu-\\ncate him expects much the home which has made\\nsacrifices for him expects much. Will he have the\\ncourage to stand by his ideals To progress must\\n14", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0223.jp2"}, "224": {"fulltext": "2IO EDUCATION AND LIFE.\\nbe part of his religion. When the oak has ceased\\nto put forth its leaves and extend its branches, it\\nhas gone into hopeless decay. There is no lasting\\nhappiness but in action and ever new and higher\\nrealizations.\\nLongfellow represents early manhood turning re-\\ngretfully from the memory visions of childhood and\\nyouth to the earnest work of life.\\nVisions of childhood Stay, O stay\\nYe were so sweet and wild\\nAnd distant voices seem to say,\\nIt cannot be They pass away\\nOther themes demand thy lay\\nThou art no more a child\\nThe land of Song within thee lies,\\nWatered by living springs\\nThe lids of Fancy s sleepless eyes\\nAre gates unto that Paradise,\\nHoly thoughts, like stars, arise.\\nIts clouds are angel s wings.\\nLook, then, into thine heart, and write\\nYes, into Life s deep stream\\nAll forms of sorrow and delight.\\nAll solemn Voices of the Night,\\nThat can soothe thee, or affright,\\nBe these henceforth thy theme.", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0224.jp2"}, "225": {"fulltext": "THE STUDENT AS CITIZEN.\\nSolomon, in the fulness of his wisdom and the\\nmaturity of his moral strength, wrote Proverbs. In\\nthe third chapter are many appeals in behalf of\\nideal manhood, and in behalf of justice and mercy in\\nrelations with one s fellow men. He exhorts men\\nto depart from evil and hold fast to truth. He\\ninstructs them that intellectual and moral wisdom is\\nbetter than silver and gold and rubies that it gives\\nlong life, riches, power, and peace of mind. The\\nwise shall find favor in sight of God and man. Rev-\\nerence for God contributes to worldly success and\\nthe growth of character. With equal force he\\nteaches regard for the rights and the welfare of\\nothers. Devise not evil against thy neighbor.\\nStrive not with a man without a cause. Choose\\nnot the ways of the oppressor. Withhold not\\ngood from them to whom it is due, when it is in the\\npower of thine hand to do it. And he sums up\\nthe whole matter in the sentence: God blesseth\\nthe habitation of the just.\\nMen sometimes question whether ideals and Uto-\\npias have any practical value. Note the words of\\nProfessor Jowett, penned after he had spent years\\nof his intense life in translating and commenting\\nupon the Dialogues of Plato writings which, in\\nbroad outlines, represent the best ideals of all phi-\\nlosophy for the individual and for society. He says", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0225.jp2"}, "226": {"fulltext": "212 EDUCATION AND LIFE.\\nHuman life and conduct are affected by ideals in\\nthe same way that they are affected by the exam-\\nples of eminent men. Neither the one nor the other\\nis immediately applicable to practice, but there is a\\nvirtue flowing from them which tends to raise indi-\\nviduals above the common routine of society or\\ntrade, and to elevate states above the mere interests\\nof commerce or the necessities of self-defense. Most\\nmen live in a corner, and see but a little way beyond\\ntheir own home or place or occupation; they do\\nnot lift up their eyes to the hills they are not\\nawake when the dawn appears. But in Plato, as\\nfrom some tower of speculation,* we look into the\\ndistance and behold the future of the world and of\\nphilosophy. The ideal of the state and of the life\\nof the philosopher; the ideal of an education con-\\ntinuing through life and extending equally to both\\nsexes; the ideal of the unity and correlation of\\nknowledge; the faith in good and immortality are\\nthe vacant forms of light on which Plato is seeking\\nto fix the eye of mankind.\\nIn Plato s Ideal Republic the ruler is to be a\\nman of wisdom and probity, and is to consider only\\nthe good of his subjects. Until political great-\\nness and wisdom meet in one, cities never will cease\\nfrom ill. The citizen must perfect his calling,\\nhowever humble, as an artist perfects his art, and\\nmust form a harmonious and useful factor in the\\nstate. States must be organized on the heav-\\nenly, that is, the ideal, pattern. After developing\\nthe understanding of justice through the ten books\\nof the Republic, Socrates concludes: Need we\\nhire a herald, or shall I proclaim the result that\\nthe best and the justest man is also the happiest.", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0226.jp2"}, "227": {"fulltext": "THE STUDENT AS CITIZEN,\\n213\\nand that this is he who is the most royal master of\\nhimself; and that the worst and most unjust man\\nis also the most miserable, and that this is he who\\nis the greatest tyrant of himself and of his state.\\nThe good citizen is described in Plato s Laws\\nas he who honors his own soul, obeys the laws,\\nmeets the just demands of the state with endur-\\nance; who holds virtue above all other good,\\nteaches children reverence, instead of bestowing\\nupon them riches who sets a good example, holds\\na contract as sacred, aids the suffering; who is\\ntrusted because of his truthfulness, does no injus-\\ntice, exerts good influences, is ambitious without\\nenvy; who is gentle, forgives the penitent, loves not\\nself unduly; who is cheerful and hopeful in misfor-\\ntune who is wise and moderate, and courageous\\nin spirit.\\nThus the wisdom of the Greek confirms the wis-\\ndom of the Hebrew, and, were we to trace the Chris-\\ntian teachings that constitute the true spirit of our\\nmodern civilization, we should find these same\\nmaxims, wrought out with fuller understanding,\\ngiven a richer content and a broader application.\\nThe good citizen is he who is true to his best\\nnature, and toward others is just, truthful, merciful,\\nand helpful. It requires no new philosophy to solve\\nthe problems of society, only a better grasp and use\\nof the old for the germs of essential truths are as\\nold as man, and have their origin in the mind of the\\nCreator, who made this a moral world.\\nEach man, as a part of the universe, is subject to\\nthe universal will of God revealed in him he,\\nthough a free agent, is under universal law, binding", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0227.jp2"}, "228": {"fulltext": "14\\nEDUCATION AND LIFE.\\nUpon him as sharing in the common brotherhood.\\nDid a different universe walk under your hat and\\nunder mine, then there would be no society, no\\nbrotherhood, no individual growth; so far as a man\\nisolates himself in selfishness and narrowness, he is\\ndetached from the source and life of his being, and\\nperishes by himself. He remains undeveloped, be-\\ncause the soul comes to know itself only by reflec-\\ntion in the mirror of kindred natures. The state is\\nthe organization that brings men into the most fa-\\nvorable conditions for the interplay of mind upon\\nmind and heart upon heart.\\nAs a part of the whole, each man must have his\\nvocation. Man is conditioned by the needs of his\\nphysical being. He is compelled to make requisi-\\ntion on the fruitfulness of the earth, the abundance\\nof the sea, and all the forces of nature. This de-\\nmand upon his energies develops his intelligence and\\ncreative power. By serving his own needs he also\\nserves others and contributes to a material civiliza-\\ntion favorable to soul growth. The most favorable\\nmaterial conditions, however, are only the scene for\\nthe play of spiritual forces, and on this scene some\\nfind their special vocation in arousing and guiding\\nmental and moral activities. He who, being able,\\ndoes not contribute by his vocation to the common\\ngood, is a drain upon the whole; he takes without\\ngiving, and has no just share in the products of\\nearth, the protection of state, or the favor of the\\nUniversal Father.\\nThe ideal scholar is a man of rich thought and\\nfeeling, one who has realized much of his possi-\\nbility, has come to a consciousness of universal", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0228.jp2"}, "229": {"fulltext": "THE STUDENT AS CITIZEN.\\n215\\ntruths. He has variety, breadth, and definiteness of\\nknowledge, and, hence, is able more wisely to play\\nhis part in the state. He is the conservator and\\ntransmitter of the thought of the ages. From his\\nacquaintance with the past he may interpret the\\npresent. By his own activity and invention he may\\nadd to the store of wisdom and the progress of civili-\\nzation. He is able to view broadly the field of knowl-\\nedge. He should judge wisely of events, and be able\\nto sift useless details from essential truths. Upon\\nhim rests the responsibility of having many talents\\ncommitted to his charge he must gain other talents.\\nBut this educated power is not to be merely self-\\ncentred. In these days no man is privileged to\\nlive an unproductive life. The development of his\\nnature and the enjoyment of his powers is every\\nman s right; but mere serene pleasure in exalted\\nthought and feeling, as sought by the mediaeval\\nrecluse, in an age when ideals must be followed by\\naction, when utility is yoked to philosophy, is no\\nlonger tolerable in scholar or saint. The world de-\\nmands the best expression of every man s best abil-\\nity. The educated man should be a man of action\\nand influence. If he chooses literature, he must give\\nmankind the result of his deepest insight. If he\\nchooses science, he enters a vast field, and the world\\nexpects of the trained specialist some fresh contri-\\nbution to knowledge or skillful application in using\\nthe forces of nature. If he chooses teaching, he\\nholds his only valid commission from the wise men\\nof all ages. He is a mediator between the whole\\nworld of intellectual and moral wisdom and the\\nneeds of the plastic mind, and he is in large degree\\nresponsible for the shape it assumes and its beauty", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0229.jp2"}, "230": {"fulltext": "2i6 EDUCATION AND LIFE.\\nand worth. Young minds will reflect the richness\\nor poverty of the thought, feeling, and life of the\\nteacher. College-trained educators have a greater\\nresponsibility in proportion to their superior advan-\\ntages. In whatever field, the educated man must\\nuse his trained powers for the honor of his calling.\\nThe world has special claims upon the learned\\nprofessions. The client pays for the honest service\\nof the advocate, and, to the full limit of the justice\\ninvolved, he may demand the best effort of his pa-\\ntron. The graduate in medicine has a mission, not\\nalone of drugs and instruments, but of ministering\\nto the mind diseased. His relations call for the\\nsoul of honor and delicacy and secrecy.. The nature\\nof his profession requires the most devoted service.\\nThis demand for unselfish public service from the\\neducated has not merely an objective significance.\\nA man s full growth is, in a large measure, dependent\\nupon the effective outward expression of his better\\nself. Man finds his well-being in regard for the well-\\nbeing of others.\\nThere are times when the popular clamor of those\\nwho see only the near event must be resisted by the\\nsteady courage of citizens of far-reaching vision.\\nOne such man may see a truth more clearly than a\\nthousand of average judgment. Plato surpassed\\nthe race in discovery of the foundations of truth.\\nCopernicus penetrated to the centre of the solar\\nsystem, and, there taking his stand, all the orbs\\nmoved before him in harmony. Such a standpoint,\\namid all the complexities of affairs, is always to be\\nsought by men of deep discernment.\\nHe who is educated by society or by the state", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0230.jp2"}, "231": {"fulltext": "THE STUDENT AS CITIZEN.\\n217\\nstands under a peculiar obligation. The state\\nsays I offer you as your right the best opportuni-\\nties for your development I provide for the acqui-\\nsition of professional and mechanical skill. As a\\nhuman being, for whom I am responsible, you have\\na claim to these privileges but I give them also\\nfor the further welfare and progress of the whole,\\nand I demand that you use your opportunities ap-\\npreciatively and wisely. I expect you to conserve\\nyour physical being, to develop your powers, to\\ntrain your mind for service and your heart to regard\\nthe claims of society. I expect no dwarfed and dis-\\ntorted growth, but a growth that has expanded in\\nnormal beauty and strength. The state has trained\\nyou that you may be an active factor for the welfare\\nand glory of the state a factor that shall consider\\nthe state s problems, shall take part in political\\naffairs, shall occupy honestly positions of responsi-\\nbility, shall stand for the right and raise its voice\\nvigorously for every just cause, shall impart of its\\nknowledge and professional skill in proportion to\\nthe full measure that has been received. Good to\\nthe state is the state s due; withhold not that good\\nwhen it is in the power of your hand to do it. If\\nyour power is used selfishly, if your cunning is turned\\nto the harm of your foster mother, if your influence\\nleads men aside from the path of moral progress, I\\ndisown you as unworthy and ungrateful, and uncon-\\nscious of your obligations as a man and a citizen.\\nThe name of a country stands for more than its\\nterritory, people, and government. It represents the\\nprinciples and conditions that gave it birth, the\\nbattles in defence of its integrity and honor, the\\ncivil conflicts for the triumph of the best elements,", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0231.jp2"}, "232": {"fulltext": "2i8 EDUCATION AND LIFE.\\nthe monuments to the loyalty and sacrifice of its\\nfounders, defenders, and preservers. It represents\\nthe glory of its heroes, statesmen, poets, and seers\\nit stands for the peculiar genius and mission of the\\npeople. It is a heritage whose glory is to be main-\\ntained by the character, wisdom, and devotion of all\\nits citizens.\\nI do not take the pessimistic view of political life.\\nMen in places of responsibility are more disposed\\ntoward the right than is allowed by their political\\nopponents. Respect is due to our rulers, and a man\\nis not to be charged with wrong motives merely be-\\ncause his judgment is not in accord with ours, be-\\ncause the affairs of state or municipality are not\\nperfectly administered, nor because of the exigen-\\ncies of party.\\nThat there is much to condemn in political con-\\nduct is also true, and corruption, whether in the\\nprimaries or the Presidency, is most potent in weak-\\nening the integrity of ambitious young men. The\\nbest influences of church and school hardly serve to\\noffset the tendency of daily contact with men who\\nhave no ideal standards of citizenship. The idea of\\npublic gain without commensurate public service is\\na most insidious tempter, to be resisted by every\\ninstinct of true manhood. This is not a matter of\\nabstract speculation, but a practical condition here\\nand now, and one that every educated man must\\nface.\\nYou recall the scene of Shakespeare, where Hot-\\nspur on the field of battle, breathless and weary\\nafter the conflict, encountered a certain lord, per-\\nfumed like a milliner, holding to his nose a pouncet-", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0232.jp2"}, "233": {"fulltext": "THE STUDENT AS CITIZEN.\\n219\\nbox, and calling the soldiers, who bore the dead\\nbodies by, untaught knaves, to bring a slovenly,\\nunhandsome corse betwixt the wind and his nobil-\\nity. Hotspur adds: It made me mad to see\\nhim shine so brisk, and smell so sweet, and\\ntell me but for these vile guns, he would himself\\nhave been a soldier. I mean no undue disrespect\\nto educated and refined gentlemen who stand aloof\\nfrom the political field because it smells of villain-\\nous saltpetre, and is altogether too dirty and dan-\\ngerous for their respectability and ease. The intel-\\nligence of the nation should guide the nation, and\\nany educated man who stands by and views with\\nindifference or timidity the struggle for the triumph\\nof the best elements of society and the best princi-\\nples, deserves the objurgations of every valiant\\nHotspur in the land. A minister recently said:\\nIt is as much your duty to attend the primaries as\\nthe prayer-meeting. I would have educated young\\nmen take a hand in every contest where order and\\njustice and honesty are endangered I would have\\nthem independently take a stand with whatever\\nparty or faction, at a given time, may represent the\\nbest cause. I would have them measure public ser-\\nvice and public reward by the strict standard of\\nequity I would have them recognize the duty of\\nactive practical citizenship.\\nThe people are keen to detect wrong aims in po-\\nlitical life, and in their minds they speedily relegate\\nthe politician who shows himself unworthy to the\\nplane of his motives. They as speedily recognize\\nprobity and patriotism and devotion to the common-\\nwealth, and the truly royal men in public life are\\nenshrined in their hearts and are made an example", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0233.jp2"}, "234": {"fulltext": "220 EDUCATION AND LIFE.\\nto their children. The majority of citizens are right\\nin their feeling and purpose; their fault is in their\\napathy. Edgar W. Nye, the genial humorist,\\nquaintly expressed a deep thought when he said\\nTo-day there is not a crowned head on the conti-\\nnent of Europe that does not recognize this great\\ntruth viz. that God alone, speaking through the\\nunited voices of the common people, declares the\\nrulings of the Supreme Court of the Universe. In\\nthe long run the voice of all the people is just.\\nIn the sixteenth century literature we find a choice\\nbit of truth and eloquence: Of Law there can be\\nno less acknowledged than that her seat is the\\nBosom of God; her voice the harmony of the\\nworld. Moral order is a part of the beneficent\\nlaw of the world only by conformity to it can an\\nindividual or a nation prosper. If ideals of truth\\nand right are existent in the mind of the Creator,\\nare implanted in human nature and revealed through\\nsociety, no one can escape from their authority.\\nOne of the old Sophists declared honesty to be\\nsublime simplicity, and those are yet found who\\nsubscribe to the creed. The life that is controlled\\nby mere prudence is likely at some time to commit\\na fatal error. That State is sound that lives under\\nthe law of God, that regards principles of right and\\nmaintains healthy sentiment.", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0234.jp2"}, "235": {"fulltext": "OPTIMISM AND INTEREST.\\nNot long ago I met an old acquaintance, and by-\\nway of greeting asked how affairs were with him.\\nAll right, he replied; business is looking up;\\nthe city is improving; the State is in a better condi-\\ntion; we have a good Legislature, a good Governor;\\nit is a beautiful day, a beautiful world everything\\nis all right. And I went on my way, meditating\\non interest and optimism. His interest in life was\\nnot due to any recent stroke of good fortune, but\\nwas habitual.\\nThe optimist is your best philosopher. He adapts\\nhimself to the world and uses it. He selects the\\nbest that life offers, and, when the sky is gloomy,\\nhe lives in hope of bright days. He has faith in the\\nultimate beneficent outcome of the plan of the Cre-\\nator. As there is light for the eye, sound for the ear,\\nform for the touch, aromas for the smell, food for\\nthe taste, so there is an object in the outer world,\\nadapted to every human instinct and impulse. The\\nimpulse for life and action, the desire for property,\\nthe impulse for friendship, the impulses of wonder,\\naesthetic admiration, and religious worship each has\\nits objective counterpart. Man is adjusted to his en-\\nvironment, and his environment includes the whole\\nround world of utility and sentiment. Human life\\nis perpetual activity, a searching for objects that\\nwill meet material needs and conduce to spiritual", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0235.jp2"}, "236": {"fulltext": "222 EDUCATION AND LIFE.\\ndevelopment. The feeling of interest arises when\\nthe mind finds the object of its search or feels that\\nit is on the right track.\\nInterest is the condition of the mind that makes\\na thing of value to us. It is the cry of Eureka when\\na fitting discovery is made. It is the magnetic rela-\\ntion between impulse and the end at which it aims,\\nbetween man and the outer world, between man\\nand himself. It makes life worth living, and is the\\nsecret of activity and progress. Inasmuch as inter-\\nest shows the kind of objects that appeal to the\\nmind, it is a revelation of character.\\nThe objects which a man may cherish are limit-\\nless. He may rejoice in his strength, his personal\\nadornment, his lands and money, his books and\\nworks of art. He may find an eager interest in his\\nown image as pictured in the minds of his relatives,\\nfriends, or fellow citizens. He may take pride in\\nfamily or in personal glory and honor. Men pose\\nbefore the world they act often with reference to\\nthe appreciation they will receive. It is told that\\nthe poet Keats could not live without applause.\\nCarlyle says men write history, not with supreme\\nregard for facts, but for the writing. Nero con-\\nceived that he was a musician, poet, and actor,\\nsurpassing in merit the geniuses of his age.\\nMan s attitude toward wisdom and religion, the\\nquality of his thoughts and feelings, his aspirations,\\nconstitute his spiritual interest. The sentiments of\\nhis soul are his; for them he is responsible, and in\\nthem he finds satisfaction or humiliation.\\nAs one forgets self and self-interest, more and\\nmore he makes the whole world his possession.", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0236.jp2"}, "237": {"fulltext": "OPTIMISM AND INTEREST.\\n223\\nNature, the welfare of others, man in history and\\nliterature, the Maker of all, may become objects of\\nregard. A French nobleman who in the vicissi-\\ntudes of revolution lost his estates and titles, but\\nreceived a small pension from the government,\\nbecame a philosopher and had the world at his com-\\nmand. For slight pay, willing service for his daily\\nneeds was his; private gardens, public parks, the\\nbroad landscape, the sky were his to enjoy, and he\\nwas free from care and fear. Some interests are\\nuniversal, not the heritage and possession of one,\\nbut, like sun and air, free. They fall as the gentle\\nrain from heaven upon the place beneath, and bless\\nhim that receives. Rich in experience is he who\\ncan see in the drifted gleaming snows on our moun-\\ntain peaks more than the summer s irrigation, in the\\ngreen plains of May more than the growing crops of\\nwheat and alfalfa, in the orchard bloom more than\\nthe promise of fruit, in public education and charity\\nmore than political and social prudence, in religious\\ndevotion more than conventionality. For him\\nblessings come on the morning breeze, gleam from\\nthe midnight sky, appear in the quality of mercy,\\nand spring from communion with the Soul of Nature.\\nPrometheus is said to have given to men a portion\\nof all the qualities possessed by the other animals\\nthe lion, the monkey, the wolf hence the many\\ntraits that are manifest in his complex nature.\\nThere is a slight suggestion of evolution in this\\nthat man is but the highest stage of animal develop-\\nment, and that his refined emotions are but the\\ninstincts of the lower orders modified by complex\\ngroupings. We grant the process, but not necessa-", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0237.jp2"}, "238": {"fulltext": "224\\nEDUCATION AND LIFE.\\nrily the inference. An apple is none the less an\\napple because it is the product of an unbroken de-\\nvelopment from a germ and simple shoot. The\\nspirit of self-sacrifice need be none the less valid\\nbecause it is a late phase of some simple instinct.\\nWe believe the world was fashioned according to an\\nintelligent plan, a plan gradually realized, and that\\nits meaning is found, not in the lower, but in the\\nhigher stages of development. We explain the pur-\\npose of creation, not by the first struggle of a pro-\\ntozoan for food, but by the last aspiration of man\\nfor heaven.\\nFrom harmony, from heavenly harmony,\\nThis universal frame began\\nFrom harmony to harmony\\nThrough all the compass of the notes it ran,\\nThe diapason closing full in Man.\\nThe latest science hesitates to question the valid-\\nity of our higher emotional life. It is becoming\\nantiquated to say that, because we are descended\\nfrom animals, our sense of duty, our feelings of faith\\nand reverence have no more significance than the\\nanimal instincts from which they may have devel-\\noped. There they are in all their refinement, need,\\nand suggestiveness, and, as such, are a proper ground\\nof belief. A late philosophical evolutionist says it\\nis useless to theorize about our impulse to pray, its\\nuse or futility we pray because we cannot help\\npraying. Evolution is undergoing the test of the\\nlast stage of a scientific process in this instance\\nthat of fitness to explain the facts of man s nature.\\nIt may not escape the test by denying the facts.\\nPardon the seeming digression, but the reasonable-\\nness of our faith is the ground of interest. Interest", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0238.jp2"}, "239": {"fulltext": "OPTIMISM AND INTEREST.\\n225\\nvanishes with the genuineness of our supposed\\ntreasure. We do not Hke to handle counterfeit\\ncoin; we do not value antiquities and sacred relics\\nof modern manufacture, or mementos that no longer\\nrepresent cherished memories. Much that stimu-\\nlates the higher life would perish did we doubt the\\ntruth of our nature; the glory of the world would\\ndepart were the soul lost out of it.\\nSome interests have sacred claims above others\\nthere is a hierarchy amongst our impulses. Analyze\\nthe fact as we way, duty still remains. Moral laws\\nand their practical application are progressively re-\\nvealed by the relations of men in society. We may\\nbelieve the laws are there in the nature of things,\\nbut that our discovery of them is gradual, as is the\\ndiscovery of the unchanging laws of physics. The\\nmoral problem is the old one of the struggle between\\nlight and darkness, between good and evil, between\\nduty and pleasure the problem of responsibility,\\ncharacter, and destiny. In its modern form it is the\\nproblem of utility, that is, of life and happiness.\\nBut utilitarianism includes, and ever must include,\\nthe happiness that comes from the exercise of the\\nhigher spiritual functions, from the sense of duty\\nperformed, and from belief in divine approbation.\\nInterests chosen and pursued reveal the character.\\nMen do not gather grapes of thorns nor figs of\\nthistles. A good tree can not bring forth evil\\nfruit neither can a corrupt tree bring forth good\\nfruit. The outward act is but the visible expres-\\nsion of the inner life.\\nThere is something more than a pleasing myth in\\nthe Greek conception of choosing the lot of life,\\n15", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0239.jp2"}, "240": {"fulltext": "226 EDUCATION AND LIFE.\\nEvery responsible act of free will is gradually fixing\\nour destiny. The conduct of life is not a series of\\nskirmishes with fate; it is fate itself, and a thing\\nlargely of our own creation. We are constructing\\nthe future out of the present. For the goal that we\\nmay finally reach we are even now running the race,\\nthe direction is already chosen, and, if we find our-\\nselves on the wrong road, time is already lost.\\nTimes change, science brings in new conceptions,\\nsuperstitions vanish, beliefs are modified, new con-\\nditions and duties arise. But as the scenes shift and\\nnew actors come on the stage, the themes are still\\nhuman history, comedy, and tragedy. The argu-\\nment of the play is still the triumph of heroism and\\nthe reward of virtue. The spectators still smile at\\ninnocent pleasures, weep with misfortune, and ap-\\nplaud sentiment and worth, and the orchestra still\\nplays the triumph or the dirge as the curtain falls\\non the final scene. The ideals of the saints, the\\ncourage of heroes, the sufferings of martyrs still\\nteach their lesson. Reverence for God, justice,\\nbenevolence, the ethical worth of the individual are\\nstill dominant ideas.\\nIf our ideals are less severe, they are more prac-\\ntical if our heroism is less phenomenal, it takes on\\nnew forms or is reserved for imperative need if\\nwe shrink from martyrdom, it may be because mar-\\ntyrdom is sometimes folly; if we worship with less\\nzeal, we are more conscious of the rational grounds\\nof worship. Our justice and benevolence have be-\\ncome more useful and practical, and reach all men.\\nThe problems of physical comfort and material\\nprogress, of practical charity, of political justice,\\nof social purity, of the rights of all classes of men, of", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0240.jp2"}, "241": {"fulltext": "OPTIMISM AND INTEREST.\\n227\\neducation, of peace and good will, of the true grounds\\nof religious faith are at the front, and claim our in-\\nterest and devotion. Romance is not dead. The\\nmodern hero has his opportunity, an opportunity\\nopen as never before to all kinds and conditions of\\nmen. Every educated young man has an unlimited\\nfield, a free lance, and a cause worthy of his valor.\\nLet him go forth, as an ideal knight of old, pure in\\nheart and life, with consecrated sword, to aid mis-\\nfortune, to defend the people, and fight bravely for\\ntruth and right.\\nI have seen young men going about, dallying with\\nthis or that pleasure, physically lazy, mentally indo-\\nlent, morally indifferent, burdened with ermui, aim-\\nless, making no struggle. Will power must be\\nawakened, life given to the mechanism, or it will go\\nto rust and decay. While there is hope there is\\nlife. When interest is gone, the mind and spirit are\\ndead, and the body is dying. What a hopeless lump\\nof clay is he who, standing in this infinitely glorious\\nworld of ours and having eyes sees not, having ears\\nhears not, and having a heart understands not.\\nWhat shall men do who have not come to a con-\\nsciousness of their better impulses, to whom the\\nnumber and worth of human possibilities are un-\\nknown, who have hidden, silent chords, awaiting\\nthe touch that will set them vibrating Plainly by\\nstudying the highest types of men, the complete-\\nness of whose inner life is revealed in their deeds and\\nthoughts. By contact with a better than himself one\\ncomes to know his better self. Under the influence\\nof great companionship, whether in life or literature,\\nnew conceptions may appear in the vacant soul.", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0241.jp2"}, "242": {"fulltext": "228 EDUCATION AND LIFE.\\nA popular work of fiction lately published shows\\nincidentally how great conceptions may grow in a\\nforeign and incongenial soil. It treats of the times\\nof Nero and the early struggles of the Christians in\\nRome. Amidst that folly, profligacy, debauchery,\\nstrife, and cruelty, the Christian purity, humility,\\nbrotherly love, and faith in God are made to stand\\nforth in world-wide contrast. Through a series of\\ndramatic events, possessing for him a powerful in-\\nterest, a Roman patrician comes to receive the\\nChristian ideas, and, under the nurture of interest,\\nthey gradually wax strong and become the domi-\\nnant impulses of his being. A fellow patrician,\\nmaintaining a persistent attitude of indifference to\\nthe new truths, lives and dies, to the last a degen-\\nerate Roman and a Stoic.\\nA remote interest whose attainment is doubtful\\nmay come to wholly possess the mind. A young\\nman, misunderstood and underestimated by friends,\\nsuffering years of unrequited effort, persevering in\\nsilent determination, standing for the right, making\\nfriends with all classes, seizing strongly the given\\nopportunity, defying popularity, and thereby win-\\nning it, may gradually rise to prominence through\\nlong years of focusing of effort.\\nMan s free will makes him responsible for his in-\\nterests. Aristotle s dictum comes down to us in an\\nunbroken line of royal descent: Learn to find inter-\\nest in right things. Repugnance to the sternest\\ndemands of duty may be converted into liking, and,\\nin the process, character is made. If you have a\\nneed for mathematics, science, history, poetry, or\\nphilanthropy, cultivate it, and interest will come as\\na benediction upon the effort. I sometimes think", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0242.jp2"}, "243": {"fulltext": "OPTIMISM AND INTEREST. 22Q\\nthe gods love those who in youth are compelled to\\nwalk in hard paths. Rudyard Kipling has a trace of\\nimperialism which is not the least valuable feature\\nof his unique writings. In a late story he describes\\nthe transformation of a son of wealth who is already\\nfar on the road to folly one of those nervous, high-\\nstrung lads who in the face of hardship hides behind\\nhis mother, and is a particular nuisance to all sen-\\nsitive people. Crossing the ocean in a palatial\\nsteamer, he chances to roll off into the Atlantic and\\nis conveniently hauled aboard a fishing schooner,\\nout for a three months* trip. He has literally\\ntumbled into a new life, where he is duly whipped\\ninto a proper frame of mind and made to earn his\\npassage and a small wage, by sharing the hardships\\nof the fishermen. In time he is returned to his\\nparents, together with a bonus of newly acquired\\ncommon sense and love for useful work. Hardship\\ndid for him what all his father s wealth could not\\nbuy.\\nIt is in the time of need that men seek ultimate\\nreality. A scientific writer, after speaking of our\\ninterest in the friendship and appreciation of men, re-\\nfers to our need of friendship and appreciation in our\\ntime of stern trial, when we stand alone in the per-\\nformance of duty. Then we have an intuitive con-\\nsciousness of a Being supremely just and apprecia-\\ntive, who recognizes worth at its exact value, and\\nwill duly reward. We feel that in Him we live and\\nmove and have our being. The finite conditions of\\nlife drive us to the thought of an infinite One, who\\npossesses in their fullness the ideals imperfectly\\nrealized in us. When the world swings from under\\nour feet we need a hold on heaven. In these mod-", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0243.jp2"}, "244": {"fulltext": "230\\nEDUCATION AND LIFE.\\nern days we need the spirit of the hero who places\\nhonor above life, the spirit that places character\\nabove material advantage. Without it we are like\\nFalstaff, going about asking What is honor and\\ncomplaining because it hath no skill in surgery.\\nBalzac, describing one of his human types, paints a\\nstriking picture. A miser is on his death bed. As\\nthe supreme moment approaches, and a golden cru-\\ncifix is held before his face, he fixes his glazing eyes\\nupon it with a look of miserly greed, and, with a\\nfinal effort of his palsied hand, attempts to grasp it.\\nHe takes with him to the other world in his soul the\\ngold, not the Christ crucified.\\nThere are people who demand a series of ever\\nvaried, thrilling, fully satisfying emotional experi-\\nences. For them the higher life consists in a sort\\nof enthusiastic fickleness. The genius must wander\\nlike a humming-bird in the garden of divine emo-\\ntions. When they do not save themselves by de-\\nvotion to scholarly work or by refuge in the church,\\nthey frequently end in pessimism, madness, or sui-\\ncide. They exalt the Ego, do not lose self in the\\npursuit of proper objects of utility. Nordau has\\ndone the world one service in branding them as de-\\ngenerates, living in abnormal excitement, instead of\\nemploying the calm, strong, balanced use of their\\npowers. Their fate is fittingly suggested by a choice\\nsentence from a well-known writer, describing\\nByron s Don Juan It is a mountain stream,\\nplunging down dreadful chasms, singing through\\ngrand forests, and losing itself in a lifeless gray\\nalkali desert. Goethe s Faust sets forth be it\\nnoted, under the guidance of the devil to find", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0244.jp2"}, "245": {"fulltext": "OPTIMISM AND INTEREST,\\n231\\ncomplete enjoyment, and tries the whole round of\\nexperience. Everything palls upon him, until he\\nat last finds permanent satisfaction in earnest prac-\\ntical labor for the welfare of his fellow-men. In the\\nwords of Faust\\nHe only earns his freedom and existence\\nWho daily conquers them anew.\\nLabor! It is the secret of happiness. We are\\nborn bundles of self-activity, in infancy ever devel-\\noping our powers by ceaseless movement, with\\neager curiosity ever reaching out toward knowledge\\nof external things, ever laboring and constructing in\\nimitation of the great, working world. Unless our\\nenergies are wasted by folly and our hearts are\\nchilled by custom, it is the natural condition, even\\nas children, older and wiser, but still as children,\\never to extend with enthusiasm the boundary of\\nknowledge, and in reality to join in the labor which\\nwas the play-work of our childhood. And when\\nour effort overcomes, creates, develops power, aids\\nhumanity, we are conscious of the joy of true\\nliving. In our work self must be put in the back-\\nground. He that loseth his life shall find it.\\nThe great Goethe, once weighed down with a mighty\\nsorrow, forgot his grief in the study of a new and\\ndifficult science.\\nIt is a mistake to suppose that interest and hap-\\npiness may not attach to duty. Duty is not a dead,\\nbarren plant that no more will put forth green\\nleaves and blossom. Philanthropists do not need\\nour sympathy. A man of learning, culture, and\\nability, capable of enjoying keenly the amenities of\\ncivilization, and of winning worldly success, goes on", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0245.jp2"}, "246": {"fulltext": "232 EDUCATION AND LIFE.\\na mission to the interior of Darkest Africa. Amid\\nhardships and dangers, he offers his hfe to help an\\naHen race in its suffering, ignorance, and savagery.\\nHe makes this devotion his supreme interest, and\\nwho shall say that his satisfaction vi^ill not be as\\ngreat as that of the most favored son of wealth amid\\nthe luxuries of civilization He that goeth forth\\nand weepeth, bearing precious seed, shall doubtless\\ncome again with rejoicing, bringing his sheaves with\\nim.\\nOne great purpose of education is to increase and\\nstrengthen our interests. It shows the many fields\\nof labor and gives us power to work therein it re-\\nveals the laws and beauties of the natural world it\\nintroduces us to many lands and peoples, and ac-\\nquaints us with the problems and means of progress\\nit opens to us the treasury of man s best thoughts;\\nit gives us philosophical and poetic insight.\\nSydney Smith, indulging one of his quaint con-\\nceits, says: If you choose to represent the various\\nparts in life by holes upon a table, of different\\nshapes some circular, some triangular, some square,\\nsome oblong and the persons acting these parts by\\nbits of wood of similar shapes, we shall generally\\nfind that the triangular person has got into the\\nsquare hole, the oblong into the triangular, and a\\nsquare person has squeezed himself into the round\\nhole. This fancy has some truth, but more of\\nnonsense. Men at some time are masters of their\\nfates. Create your place in life and fill it, or adapt\\nyourself to the best place you can find. The choice\\nof occupation is important, but filling well the pro-\\nfession chosen is more important. Turn your", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0246.jp2"}, "247": {"fulltext": "OPTIMISM AND INTEREST. 233\\nknowledge and power to the performance of to-\\nday s duty.\\nLowell in his Vision of Sir Launfal imparts\\none of the sweetest lessons man may learn. Sir\\nLaunfal is to set forth on the morrow in search of\\nthe Holy Grail, the cup used by our Saviour at the\\nlast supper, and in his sleep there comes to him a\\ntrue vision. As in his dream he rides forth with\\npride of heart, at his castle gate a leper begs alms,\\nand in scorn he tosses him a piece of gold. Years\\nof fruitless search pass, and as he returns old,\\nbroken, poor, and homeless, he again meets the\\nleper at the castle gate, and in Christ s name he\\noffers a cup of water. And lol the leper stands\\nforth as the Son of God, and proclaims the Holy\\nGrail is found in the wooden cup shared with com-\\nmunion of heart. The morn came and Sir Launfal\\nhung up his idle armor. He had found the object\\nof his quest in the humble duty at hand.\\nA poet of our day quaintly but not irreverently\\nwrites of the future life, When the Master of all\\nGood Workmen shall set us to work anew. There\\nwe shall work for the joy of it there we shall know\\nthings in their reality; there we shall enjoy the per-\\nfect appreciation of the Master, and know the bless-\\nedness of labor performed in His service. Thus the\\nlesson is good for this world as well as the next.\\nAnd only the Master shall praise us, and only the Master shall\\nblame\\nAnd no one shall work for money, and no one shall work for fame\\nBut each for the joy of the working, and each, in his separate star,\\nShall draw the Thing as he sees It for the God of Things as They\\nAre.", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0247.jp2"}, "248": {"fulltext": "THE ETHICAL AND ESTHETIC ELE-\\nMENTS IN EDUCATION.\\nA HISTORIC sentiment is associated with the\\nlaurel tree, sacred to Apollo with the laurel wreath\\nwhich crowned the victor in the Pythian games,\\nwas the emblem of the poet, rested upon the heads\\nof victorious generals, later indicated academic\\nhonors, and has become a figure of speech and a\\ngem in poetic literature. The Baccalaureate Day\\nthe day when victors in the endeavor to reach\\nthe graduate s goal figuratively are crowned with\\nthe fruited laurel we would preserve. We would\\npreserve it for its history, its significance, its associ-\\nations, its sentiments, its memories, its promise,\\nand its religious suggestion. We would pre-\\nserve it, not only to celebrate scholastic honors\\nalready won, but as a fitting occasion to consider\\nsome of those deeper lessons whose meaning\\nwill appear through experience in the School of\\nLife.\\nHigher education ever enlarges the borders of\\nscience and leads forth into new fields. It trans-\\nmutes superstition into knowledge. It is the spirit\\nof civilization and the leader of progress. It stands\\nat the summit of human development, represents\\nthe aggregate of human knowledge, is the goal for", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0248.jp2"}, "249": {"fulltext": "ETHICAL AND yESTHETIC ELEMENTS.\\n235\\nintellectual endeavor, and it points the way for the\\ndiscovery and progress of the future.\\nThere was a time when many scholars turned the\\npages of literature, in which were preserved the deeds,\\ninvestigations, and thoughts of men, solely that they\\nmight develop and enjoy their own powers; when\\nthey devoted themselves to Truth for its own sake\\nwhen they stood isolated, as in a world of their own,\\nconsidering naught but their own welfare and, per-\\nhaps, their relation to their Maker. Men dwelt in\\ncaves, in remote deserts, or within gloomy walls to\\ndwarf the bodily and worldly impulses and to rise\\nto a serene contemplation of God and His truths,\\ndisregarding the appeal of ignorant or suffering hu-\\nmanity and the duty of adding works to faith.\\nOur relations to our fellow-men give rise to nearly\\nthe entire Ethical Code. Society cares for us, edu-\\ncates us, develops us, and it has claims upon us,\\nnot on purely selfish or utilitarian grounds, but\\nunder a higher ethical idea, whose sanction is the\\nperfection and will of God. The law of God re-\\nquires effort for humanity, government enjoins it,\\ncharity demands it. The Associationist, the Utili-\\ntarian, and the Evolutionist teach it.\\nAn honorable character and a useful life are full\\nof influence. And there are hundreds of ways, in\\nsome of which, without burdensome effort, one may\\nbe a blessing to others. Ignorance may be awak-\\nened to its condition, vice may be shamed, sorrow\\nmay be assuaged, fear may be changed into hope,\\nsloth may be aroused to action, doubt may be con-\\nverted into faith.\\nGo forth and join in the labor you are fitted for.\\nIf you have a truth, utter it if you have had supe-", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0249.jp2"}, "250": {"fulltext": "236 EDUCATION AND LIFE.\\nrior privileges, impart to others; if you have an\\ninsight into principles of conduct, stand for them;\\nif you have a trained eye and a deft hand, use your\\nskill. Externalize the powers of your being; find\\noutward expression for your inward thought.\\nThank God for a courageous man, a true Anglo-\\nSaxon man, a man whose convictions are deeply\\nrooted, and who guards them as his very life.\\nHeroes, philanthropists, and martyrs are his exem-\\nplars. He has a work to do, and he enters upon it\\nas his fathers battled for the right. The sensualist,\\nthe dreamer, and the fatalist lie supine, are lulled by\\nthe summer breeze, and gaze upon the drifting pan-\\norama of clouds with playful imagination. The\\nman of duty marches forth and takes the fixed stars\\nfor his guide.\\nThe educated young man of to-day has every\\nreason to thank the stars under which he was born.\\nBehind him is the teaching of the civilized world\\nthe poetry and art of Greece, the laws and institu-\\ntions of Rome, the growth of Christianity, the Medi-\\naeval commingling of forces and evolution of rare\\nproducts, the Renaissance, the religious and polit-\\nical emancipation, invention, science, art, poetry,\\nand philosophy. Behind him is the history of the\\nAnglo-Saxon race, its courage and deeds of valor,\\nits profound earnestness, its stern ideals. Behind\\nhim is Puritan New England and liberty. Around\\nhim lies the new land of promise with its natural\\nblessings of air, sun, mountains, and plains, with its\\nmineral wealth and industrial possibility, with its\\npeople of pride, energy, intelligence, and high enthu-\\nsiasm. Before him lie the development of a great\\nand unique civilization, a wonder of material prog-", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0250.jp2"}, "251": {"fulltext": "ETHICAL AND ESTHETIC ELEMENTS. 237\\nress, a rare growth of poetic power and free spirit\\nunder new and fostering conditions. Before the\\nyouth of this State is the possibility of success in\\nany pursuit, of rise to influence, of contributing\\nto the formative period of a new commonwealth.\\nThere is every inducement to be a courageous, en-\\nergetic, and ideal man. Those who have made our\\nhistory, most of them, are still living, but their\\nwork is nearly accomplished, and you will take up\\nthe responsibility. May our great system of public\\ninstruction contribute to fill the State in coming\\ndecades with noble men and women who are not\\nafraid of ideals.\\nMan may deceive others, but is shamed at the\\ntribunal of his own better judgment. A celebrated\\nlecturer describes what he calls the Laughter of\\nthe Soul at Itself, a laughter that it rarely hears\\nmore than once without hearing it forever. He\\nsays: You would call me a partisan if I were to\\ndescribe an internal burst of laughter of conscience\\nat the soul. Therefore let Shakespeare, let Richter,\\nlet Victor Hugo, let cool secular history put before\\nus the facts of human nature. We may refer to\\none illustration Jean Valjean, one of Hugo s char-\\nacters, an escaped and reformed convict, was about\\nto see an innocent man condemned for his own act,\\nthrough mistaken identity. He tried to make him-\\nself believe self-preservation was justifiable, and as\\nthe mental struggle between Self and Duty went on\\nhe seemed to hear a voice: Make yourself a mask\\nif you please; but, although man sees your mask,\\nGod will see your face; although your neighbors see\\nyour life, God will see your conscience. And again", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0251.jp2"}, "252": {"fulltext": "238\\nEDUCATION AND LIFE.\\ncame the internal burst of laughter. The author\\nproceeds: Valjean finally confessed his identity;\\nand the court and audience, when he uttered the\\nwords, I am Jean Valjean, felt dazzled in their\\nhearts, and that a great light was shining before\\nthem.\\nScience does away with superstition and many an\\nerror, it makes known the laws of nature, it applies\\nthem to practical ends, f\\\\. is the handmaid of civili-\\nzation, it emphasizes the welfare of humanity, it\\nshows the working of the mechanism within the field\\nof demonstrative knowledge, the finite, knowable\\nland of the real. Science exceeds its purpose only\\nwhenever it proclaims that there is no field of spirit-\\nual knowledge,/ glimpses of which may be seen by\\nsouls that dwell upon the heights. Some would\\nmeasure the earth with a carpenter s rule, forgetting\\nHim Who hath measured the waters in the hollow\\nof His hand, and meted out Heaven with the span,\\nand comprehended the dust of the earth in a meas-\\nure, and weighed the mountains in scales, and the\\nhills in a balance.\\nCarlyle says: Religion in most countries is no\\nlonger what it was, and should be a thousand-\\nvoiced psalm from the heart of man to the invisible\\nFather, the fountain of all goodness, beauty, truth,\\nand revealed in every revelation of these but for\\nthe most part a wise, prudential feeling, grounded\\non mere calculation, a matter, as all others now are,\\nof expediency and utility; whereby some smaller\\nquantum of earthly enjoyment may be exchanged\\nfor a larger quantum of celestial enjoyment. But\\nagain and more truly he says Religion cannot", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0252.jp2"}, "253": {"fulltext": "ETHICAL AND yESTHETIC ELEMENTS. 230\\npass away. The burning of a little straw may hide\\nthe stars of the sky, but the stars are there and will\\nreappear.\\nOnce a pupil asked to be excused from exercises\\nin which choice extracts from the Bible were some-\\ntimes read, simply because they were from the Bible\\nbut he listened with pleasure to good thoughts from\\nother books, though these books contained many a\\npalpable error. Aside from the view which makes\\nthe Bible the Sacred Book of the Christian believer,\\nhe had not thought of its value to a large portion of\\nthe human race. He had not regarded it in the light\\nof history and philosophy. The ideals for which\\nthe Hebrew race has stood, the wonderful prophe-\\ncies of great and far-seeing men, the grand poems\\nof faith and promise, the words of condensed wis-\\ndom, the maxims for right living, the Beatitudes,\\nthe teaching of the Parables, the spirit of adora-\\ntion, the moral code, the allegorical wisdom never\\nhad been contemplated apart from the religious\\nview, against which he had imbibed a prejudice.\\nPermit me to speak from the standpoint of his-\\ntory and philosophy. The Christian religion is a\\nchief source of our peculiar civilization, of the char-\\nacter of our institutions, of the growth of altruism,\\nof the equality of man, of the supreme worth of the\\ninner motive, of charity, of liberty. It has given\\nthe world the highest examples of pure and devoted\\nlives.\\nI have a friend who is struck with the tale of how\\nBuddha, wearing a Brahman s form, when drought\\nwithered all the land, encountered a starving\\ntigress with her cubs, and, in the unbounded pity of\\nhis heart, offered himself a sacrifice to their hunger.", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0253.jp2"}, "254": {"fulltext": "240\\nEDUCATION AND LIFE.\\nHe says: Here is a beautiful religion for me.\\nAnd yet he is not touched by the story of a Saviour\\nwho carried the burden of the pains and sorrows of\\nmany and died that they might live.\\nDisregard no good, wherever found. The human\\nrace must have its ideals. Thousands have felt\\nwhat a famous man has expressed, that, were there\\nno religion, men would of necessity invent it and\\nworship a false idea. The religion of Mohammed\\nis better than the idolatry of the Arab; the idolatry\\nof the Arab was better than nothing. The races\\neach at its own stage have been improved by their\\nreligions. The Scandinavian conception of Walhalla\\nthe Ancient Oracle at Dodona, where the priests in\\ngloomy groves caught the responses of Zeus from\\nthe whisperings of the sacred oaks; the ancestor\\nworship of the Chinese, the system of symbolism in\\nEgypt all represented the struggle toward ideal\\nlife and the notion of retributive justice. With\\nbowed head and reverential heart I would stand in\\nthe presence of any sincere devotion, the uplift-\\ning of the soul in prayer to the God of its faith;\\nhow much more in the presence of that worship\\nwhich the best intelligence of the best races has\\naccepted. And how often one misinterprets the\\nreal meaning of an alien religion. The Light of\\nAsia gives a meaning to Nirvana never heard\\nfrom the pulpit:\\nForegoing self, the Universe grows I\\nIf any teach NiRVANA is to cease,\\nSay unto such they lie.\\nLet young men learn as a common-sense proposi-\\ntion that, though creeds may change, though there", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0254.jp2"}, "255": {"fulltext": "ETHICAL AND ESTHETIC ELEMENTS.\\n241\\nmay be frequent readjustments of theological beliefs,\\nthe religious sentiment is an essential fact of our\\nnature, and has a meaning the depth of which they\\nhave not sounded.\\nThe love of Art is necessary to the complete\\nman. Whatever may be said of the cold, intellec-\\ntual spirit, one attains a high standard of humanity\\nonly when he possesses a heart warmed and enno-\\nbled by a vivid conception of the Beautiful found in\\nthe rainbow, the color of the leaf, and the sparkle\\nof the rill, works framed in nature and hung in\\nGod s great art gallery the universe. Man sees\\nthe real spirit shining through material forms, and\\narchitecture, sculpture, painting, music, and poetry\\nfollow. Noble thought and action, right and truth,\\nall perfect things partake of the essence of Beauty.\\nArt adds to nature it casts a halo\\nThe light that never was on sea or land,\\nThe consecration and the Poet s dream.\\nI have often dwelt upon the lines of Wordsworth:\\nTo me the meanest flower that blows can g^ive\\nThoughts that do often lie too deep for tears.\\nI have often wished to hear a sermon arguing from\\nthis thought the existence of God and the immor-\\ntality of the soul. The peculiar nature of the soul,\\nthat transmutes sensation into divine emotion a\\nsweetness, longing, and reverence that are not of\\nearth is it not suggestive of all that is claimed by\\nreligious faith Wordsworth rightly ascribed a\\n16", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0255.jp2"}, "256": {"fulltext": "242\\nEDUCATION AND LIFE.\\ndwarfed nature to him who sees only meaningless\\nform and dull color in the flower:\\nA primrose by a river s brim\\nA yellow primrose was to him,\\nAnd it was nothing more.\\nThat education is inadequate which ignores the\\nvalue of man s aesthetic nature and neglects its\\ngrowth.", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0256.jp2"}, "257": {"fulltext": "PROGRESS AS REALIZATION.\\nFor now we see through a glass, darkly.\\nYet I doubt not through the ages one increasing purpose runs,\\nAnd the thoughts of men are widened with the process of the\\nsuns,\\nIn the process of development nature goes from\\npotentiality to higher and higher actuality; what is\\nin its being as tendency becomes real. We may not\\nsuppose the movement that of spontaneous energy\\ntoward accidental results, but rather the progressive\\nrealization of what is in the entire rational scheme\\nof the universe.\\nFrom the nebular mass sprang worlds and suns\\ngreater and less, substance and form in infinite\\nvariety, plant life in progressive orders, animal life\\nin ascending types. Conscious existence gradually\\nbecame responsive to the multitude of nature s im-\\npressions. The broken rays of light displayed\\ntheir rainbow hues to the growing power and deli-\\ncacy of the eye sound revealed its keys, qualities,\\nand harmonies to the increasing susceptibility of the\\near. Mind, as it developed, realized in its con-\\nsciousness new laws and ever greater wonders of the\\nouter world. On the objective side the laws were,\\nthe tinted sky and the murmuring stream were, be-\\nfore mind became cognizant of them in their perfec-\\ntion and beauty. Any serious contemplation of the\\ngreat law of development, in its full meaning.", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0257.jp2"}, "258": {"fulltext": "244\\nEDUCATION AND LIFE.\\nshould inspire hope and purpose in life. It sug-\\ngests, not only sublime fulfilment for the world,\\nbut large possibility for the individual man. The\\nnatural world, plants, animals, the human race, in-\\nstitutions, science, art, religion, all animate individ-\\nual beings, man as an individual, have their history\\nof development, which suggests its lesson.\\nNature is aspiration. From chaos to the world\\nof this geologic age, from protoplasm to man, from\\nsavagery to civilization, from ignorance to culture,\\nfrom symbolism to developed art, from egoism to\\naltruism, from germ to fruit, from infancy to matu-\\nrity, from realization to higher realization, has been\\nthe process. And this plan seems the only one\\nadapted to satisfy the nature and thought of ra-\\ntional being. A world perfected, all possibilities\\nrealized, no chance for higher attainment these are\\nconditions of monotony and death. The old Hera-\\nclitus was right when he proclaimed the principle\\nof the world to be a becoming.\\nThe child s history, in a way, is an epitome of the\\nhistory of the race. At first he is deaf and blind to the\\nworld of objects. Note how the possibilities of his\\nbeing become realities, how knowledge grows in va-\\nriety and definiteness, until the external world stands\\nrevealed, each object in its place, each event in its\\norder, until notions of time, space, cause, and right\\nrise into consciousness. The child is father of the\\nman in the sense that the man can become only\\nwhat he was implicitly in childhood.\\nThere is a tale of Greek mythology that Minerva\\nsprang full-grown from the head of Jove a perfect\\nbeing. We would rather contemplate a being with", "height": "3373", "width": "2169", "jp2-path": "educationlifepap00bake_0258.jp2"}, "259": {"fulltext": "PROGRESS AS REALIZATION.\\n245\\npossibilities not completely revealed. A philoso-\\npher said that if Truth were a bird which he had\\ncaught and held in his hand he would let it escape\\nfor the pleasure of renewed pursuit. There are the\\nwonders of nature and of physical evolution but\\ntranscendently great are the wonders of mind, and\\nthe view of its possibilities of endless development\\na thing that we believe will live on, when the sun,\\nmoon, and stars shall be darkened.\\nThe educated young man of to-day is the heir of\\nthe ages. All that science, art, literature, philoso-\\nphy, civilization have achieved is his. All that\\nthought has realized through ages of slow progress,\\nall that has been learned through the mistakes\\nmade in the dim light of the dawn of human his-\\ntory, all that has been wrought out through devo-\\ntion, struggle, and suffering, he may realize by the\\nprocess of individual education. The law of prog-\\nress still holds for the race and for him. He is a\\nfree factor, with a duty to help realize still more of\\nthe promise of human existence.\\nKnow thyself was a wonderful maxim of the\\nancient philosopher, and it leads to knowledge.\\nKnow thy powers is a better maxim for practice,\\nand it is a fault that men regard their limitations\\nand not their capabilities. We look with contempt\\nupon a lower stage of our own growth. Not for\\nthe world would we lose a little from our highest\\nattainment. The view is relative, and we have\\nbut to advance our position and life is subject to\\nnew interpretation.\\nThis is a period of the fading out of old ideals as\\nthey merge into higher ones not yet clearly defined.", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0259.jp2"}, "260": {"fulltext": "246 EDUCATION AND LIFE.\\nThe reverence for nature, for its symbolism, the\\nsanctions of religion, the transcendental belief, the\\npoetic insight have somewhat fallen away, and the\\nworld is partly barren because not yet rehabilitated.\\nIdeals are regarded as fit for schoolgirl essays, for\\nweakly sentimentality, for dreamers, for those who\\ndo not understand the meaning of the new science\\nand the new civilization. Ideals The transcen-\\ndent importance of ideals is just appearing. Not\\nan invention could be made, not a temple could be\\nbuilt, not a scheme for the improvement of govern-\\nment and society could be constructed, not a poem\\nor a painting could be executed, not an instance of\\nprogress could occur without ideals. The world\\nmay be conceived as an ideal, the development of\\nall things is toward ideals. We are at a stage of that\\ndevelopment the progression is infinite, ever toward\\nperfection, toward God, the Supreme Good. La-\\nmartine said wisely: The ideal is only truth at a\\ndistance.\\nDo circumstances forbid the possibility of higher\\ndevelopment Then let the individual, in a chosen\\nvocation, however humble, lose himself in obedi-\\nence and devotion to it, and thus, as a hero, live to\\nhis own well-being and the welfare of others. There-\\nby he will find blessedness. Carlyle s Everlasting\\nYea shows this passage: The Situation that\\nhas not its Duty, its Ideal, was never yet occupied\\nby man. Yes, here, in this poor, miserable, ham-\\npered, despicable actual, wherein thou even now\\nstandest, here or nowhere is thy Ideal work it out\\ntherefrom and working, believe, live, be free.\\nFool! the Ideal is in thyself, the impediment, too,\\nis in thyself; thy Condition is but the stuff thou art", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0260.jp2"}, "261": {"fulltext": "PJ? OGRESS AS REALIZATION.\\n247\\nto shape that same Ideal out of; what matters\\nwhether such stuff be of this sort or that, so the\\nForm thou give it be heroic, be poetic O thou\\nthat pinest in the imprisonment of the Actual and\\ncriest bitterly to the gods for a kingdom wherein to\\nrule and create, know this of a truth the thine\\nthou seekest is already with thee, here or nowhere,\\ncouldst thou only see!\\nHere is a striking story, related as true: A\\nyoung man had met with misfortune, accident, and\\ndisease, and was suffering from a third paralytic\\nstroke. He had lost the use of his voice, of his\\nlimbs, and of one arm. A friend visited him one\\nday and asked how he was. He reached for his\\ntablet and wrote: All right, and bigger than any-\\nthing that can happen to me. By energy of will,\\nby slowly increasing physical and mental exercise,\\nhe reconquered the use of his body and mind grad-\\nually compelled the dormant nerve centres to awake\\nand resume their functions. Later he wrote:\\nThe great lesson it taught me is that man is\\nmeant to be, and ought to be, stronger and more\\nthan anything that can happen to him. Circum-\\nstances, fate, luck are all outside, and, if we cannot\\nalways change them, we can always beat them. If\\nI couldn t have what I wanted, I decided to want\\nwhat I had, and that simple philosophy saved\\nme.\\nA healthy philosophy, speculative or common\\nsense, a healthy ethics, theoretical or practical, are\\nindispensable to youth. Away with unfree will,\\nand pessimism, and pleasure philosophy, and the\\nnotion of a perfected world and a goal attained.\\nSubstitute therefor vigorous freedom, cheerful faith", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0261.jp2"}, "262": {"fulltext": "248 EDUCATION AND LIFE,\\nand hope, right and duty, and belief in develop-\\nment. Most of the great poets and artists, most of\\nthe successful business men have struggled with\\ndifificulties, and have wrought out of their conditions\\ntheir success. Burns did not permit poverty, ob-\\nscurity, lack of funds, lack of patronage, lack of\\ntime to destroy or weaken the impulse of his gen-\\nius. Shakespeare (if this poet-king be not indeed\\ndethroned by logic) with but imperfect implements\\nof his craft wrought heroically, and realized the\\nhighest possibilities of literary creation. The biog-\\nraphy of success is filled with the names of men in\\na sense self-made.\\nEducation is the unfolding of our powers. There\\nis the realm of knowledge: the relations of number\\nand space, as revealed to a Laplace or a Newton\\nthe discoveries and interpretations of science, as\\nthey appear to a Tyndall or a Spencer; history, in\\nwhose light alone we can fully interpret any subject\\nof knowledge; literature, whose pages glow with the\\nbest thought and feeling of mankind philosophy\\nand religious truth, with their grasp of the meaning\\nof life; art, that is a divine revelation in material\\nform all that has been realized in the consciousness\\nof man. The race has taken ages to attain the pres-\\nent standard of civilization and enlightenment. The\\nlife of the individual attains it through education.\\nWith some distinction of native tendencies, educa-\\ntion makes the difference between the Dahoman\\nand the Bostonian. Tennyson, in his Locksley\\nHall, in a mood of disappointment and pessimism,\\nwould seek the land of palms, of savagery and\\nignorance, and abjure the march of Mind and\\nthoughts that shake mankind; but a healthful", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0262.jp2"}, "263": {"fulltext": "PROGRESS AS REALIZATION.\\n249\\nreaction arouses again his better impulse, and he\\ncounts the gray barbarian lower than the Christian\\nchild.\\nEvery young man who aims at medicine, theol-\\nogy, law, or teaching, who aims at the best devel-\\nopment of his powers, needs all the education he\\ncan gain before he enters upon independent labor.\\nAll need a broad foundation of general knowledge\\nupon which to rear the structure of special knowl-\\nedge and skill. Our grandfathers got along with\\nthe grammar school, the academy, college, and\\napprentice system we need the high school, the\\ngraduate school, and the professional school. Men\\ngo into the field of labor without map, implements,\\nor skill, and then wonder why they do not suc-\\nceed. The generation has advanced more is known,\\nmore is demanded, and undeveloped thought and\\nskill soon find their limitations in the practical\\nworld.\\nWe are called upon not only to feel, but to act;\\nnot merely to know, but to impart. The inner\\nlife is to realize itself in the outer world of\\naction. Ideals are to be followed closely by\\ndeeds. A mere recluse is not in harmony with the\\ntimes.\\nThere is a thought in the following passage from\\nGoethe not inappropriate in this place:\\nWouldst thou win desires unbounded\\nYonder see the glory burn\\nLightly is thy life surrounded\\nSleep s a shell, to break and spurn\\nWhen the crowd sways, unbelieving,\\nShow the daring will that warms\\nHe is crowned with all achieving\\nWho perceives and then performs.", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0263.jp2"}, "264": {"fulltext": "250 EDUCATION AND LIFE.\\nThe child does not at first discriminate colors,\\nbut later realizes distinctions permanently existent.\\nThe child does not at first realize the force of the\\nabstract idea of right but, when the idea appears,\\nit is not so much an evolution as a realization in the\\nprocess of evolution of the child s consciousness.\\nIn the development of life on the earth a time came\\nwhen human beings realized the existence and obli-\\ngation of right as a new idea to them, not one\\ncompounded of many simples. However pro-\\nduced, we may suppose that when it appears it is a\\nunique thing, a binding and divine thing, a thing\\ncarrying with it all the implications of the Kantian\\nphilosophy God, Freedom, and Immortality.\\nHow religion, philosophy, ethics, maxims of ex-\\nperience, dictates of prudence proclaim to the ear of\\nthe youth the necessity of realizing in idea and prac-\\ntice a progressive, upward tendency of character!\\nVice is not a realization, but degeneration. Vice\\nparalyzes the will, paralyzes the intellect, paralyzes\\nthe finer emotions, paralyzes the body, deadens the\\nconscience to all that is positive and worthy. Men\\noften regard only the larger duties, but character is\\noften made by the sum of little duties performed.\\nWe are ready to use great opportunities only when\\nwe have trained our powers by diligent performance\\nof humble work. Carlyle says: Do the Duty\\nwhich lies nearest thee, which thou knowest to be a\\nDuty! Thy second Duty will already have become\\nclearer.\\nIt broadens our view of religion to hold that the\\ndivine impulse works in all men, and leads them\\ntoward truth that no age or people has been left\\nin utter darkness; that there is something com-", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0264.jp2"}, "265": {"fulltext": "PROGRESS AS REALIZATION. 25 I\\nmon to all religions; and that in time God s full\\nrevelation will come to all nations.\\nWhoe er aspires unweariedly\\nIs not beyond redeeming.\\nMay we not ask if the experience distinctively\\ncalled Christian is not an actuality, the highest\\nblossom of religious growth if it is not a realization\\npossible for all, if it is not an ideal sweetly, nay,\\ntranscendently, inviting One who has read the\\nfollowing lines from Goethe will never forget them\\nhe has had a glimpse of the Holy of Holies:\\nOnce Heavenly Love sent down a burning kiss\\nUpon my brow, in Sabbath silence holy\\nAnd, filled with mystic presage, chimed the church bell slowly,\\nAnd prayer dissolved me in a fervent bliss,\\nA sweet, uncomprehended yearning\\nDrove forth my feet through woods and meadows free,\\nAnd while a thousand tears were burning,\\nI felt a world arise for me.\\nI sat on the veranda at my home at the close of\\na beautiful day. The western glow was fading into\\na faint rose color. The pine trees on the neighbor-\\ning mountain top stood out in magnified distinctness\\nagainst the bright background. A bird in a near\\ntree sang its good-night song. Just over the moun-\\ntain peak a star shone out like a diamond set in pale\\ngold. The great earth silently turned and hid the\\nstai behind the pines. The ragged outline of moun-\\ntains loomed up with weird effect. The breeze\\nfreshened and waved the branches of the elms grace-\\nfully in broader curves; it seemed to come down\\nfrom the heights as if with a message. It was\\na time for meditation. My thoughts turned for a\\nhundredth time to the significance of the higher", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0265.jp2"}, "266": {"fulltext": ":52\\nEDUCATION AND LIFE.\\nemotional effects in the presence of natural beauty\\nand sublimity, and in the contemplation of exalted\\naesthetic and ethical conceptions.\\nWhen the hand of nature touches the chords of\\nthe human heart, may we not believe that the hand\\nand the harp are of divine origin, and that the music\\nproduced is heavenly I mean that the human soul\\nwith all its refinement of emotion is not material,\\nbut spiritual and Godlike; that it has written upon\\nit a sacred message, an assurance not of earth that\\nits destiny is boundless in time and. possibility a\\nmessage profound in its meaning as the unsearch-\\nable depth of God s being.\\nAll human institutions are progressive. Each\\nstage of civilization is complete in itself, but pre-\\nparatory to another and higher stage. Liberty, the\\nart idea, the religious idea develop more and more\\nas men realize in consciousness higher truths and\\nstandards. From the art that found expression in\\nthe cromlechs of the Druids to the highest embodi-\\nment of spiritual ideas, from crude faith to philo-\\nsophic and religious insight, from rude mechanism to\\nmagnificei^e of structure and invention such has\\nbeen history, such, we believe, will be history. No\\nwonder Carlyle exclaims: Is not man s history and\\nmen s history a perpetual Evangel an announce-\\nment of glad tidings\\nIt is in this philosophy that the hope of the solu-\\ntion of many present problems is found. In medi-\\naeval times the feudal system was the reconciliation\\nof the opposing interests of men in a unity of service\\nand protection. Later new conflicts arose which\\nresulted in freedom for all classes. To-day opposi-", "height": "3387", "width": "2124", "jp2-path": "educationlifepap00bake_0266.jp2"}, "267": {"fulltext": "FKOGJ^ESS AS REALIZATION.\\n253\\ntion has grown from the selfish interests of capital\\nand labor, and we believe the reconciliation will be\\nfound in a unity which will equitably combine the\\ninterests of both. Change is the law. The phoenix,\\never rising from its own ashes, is stronger in pinion\\nand more daring in flight.\\nPlato held to the doctrine of ideas, of eternal\\nverities, the archetypes of all forms of existence,\\nand believed growth in wisdom to be a gradual real-\\nization of these ideas in consciousness. Modern\\nPlatonism makes man a part of the Divine Being,\\nwith power to progress in knowledge of truth and in\\nmoral insight. This progress aims at an ultimate\\nend that is both a realization and a reward. This\\nview explains our nature and aspirations, our intui-\\ntive notions and sense of right it explains the\\nseeming providence that runs through history and\\nmakes all things work together for good it ex-\\nplains that harmony of the soul with nature that\\nconstitutes divine music; it explains the insight of\\nthe poet and the faith of man. Any new theory\\nmust be a continuation of the past instead of stand-\\ning in contradiction to it, must reveal the deeper\\nmeaning of old truth. The spiritual truths that\\nbelong to the history of man must be included in\\nthe new philosophy. Theories must explain in ac-\\ncordance with common sense, and make harmony,\\nnot discord, in our intellectual, aesthetic, and moral\\nfeelings.\\nFor we know in part, and we prophesy in part.\\nBut when that which is perfect is come, then\\nthat which is in part shall be done away.\\nFor now we see through a glass, darkly; but", "height": "3382", "width": "2167", "jp2-path": "educationlifepap00bake_0267.jp2"}, "268": {"fulltext": "254\\nEDUCATION AxVD LIFE.\\nthen face to face now I know in part but then\\nshall I know even as also I am known.\\nStill, through our paltry stir and strife,\\nGlows down the wished Ideal,\\nAnd Longing moulds in clay what Life\\nCarves in the marble Real\\nTo let the new life in, we know.\\nDesire must ope the portal\\nPerhaps the longing to be so\\nHelps make the soul immortal.\\nLonging is God s fresh heavenward will\\nWith our poor earthward striving\\nWe quench it that we may be still\\nContent with merely living\\nBut would we learn that heart s full scope\\nWhich we are hourly wronging.\\nOur lives must climb from hope to hope\\nAnd realize our longing.\\nRl)\\n1^\\n225", "height": "3387", "width": "2124", "jp2-path": "educationlifepap00bake_0268.jp2"}, "269": {"fulltext": "", "height": "3371", "width": "2102", "jp2-path": "educationlifepap00bake_0269.jp2"}, "270": {"fulltext": "", "height": "3371", "width": "2102", "jp2-path": "educationlifepap00bake_0270.jp2"}, "271": {"fulltext": "", "height": "3371", "width": "2102", "jp2-path": "educationlifepap00bake_0271.jp2"}, "272": {"fulltext": "A\\n^\\\\*S V\\n.0-\\n1\\n4 o\\no^ .o^ o", "height": "3371", "width": "2102", "jp2-path": "educationlifepap00bake_0272.jp2"}, "273": {"fulltext": "o V\\n^h^\\n^0\\nV-^\\ni\\nt. DOtBSIROS. ^N O\\nC^ LIBMANV aiNOINQ ^q o .0\\nV A V iS^ Sfete\\nST. AUGUSTINE c^^^rn!^*-\\nST. ^AUGUSTINE c ^^W!^ ^^M^", "height": "3371", "width": "2102", "jp2-path": "educationlifepap00bake_0273.jp2"}, "274": {"fulltext": "", "height": "3594", "width": "2347", "jp2-path": "educationlifepap00bake_0274.jp2"}}