great musical skill and that wonderful imaginative power which conceives delicious melodies and harmonies for the delight of mankind through centuries, and yet not be a cultivated man in the ordinary acceptation of the words. We have met artists who were rude and uncouth, yet possessed a high degree of technical skill and strong powers of imagination. We have seen philanthropists and statesmen whose minds have played on great causes and great affairs, and yet who lacked a correct use of their native language, and had no historical perspective or background of historical knowledge. On the other hand, is there any single acquisition or faculty which is essential to culture, except, indeed, a reasonably accurate and refined use of the mother-tongue? Again, though we can discern in different individuals different elements of the perfect type of cultivated man, we seldom find combined in any human being all the elements of the type. Here, as in painting or sculpture, we make up our ideal from traits picked out from many imperfect individuals and put together. We must not, therefore, expect systematic education to produce multitudes of highly cultivated and symmetrically developed persons; the multitudinous product will always be imperfect, just as there are no perfect trees, animals, flowers, or crystals.

It has been my object this evening to point out that our conception of the type of cultivated man has been greatly enlarged, and on the whole exalted, by observation of the experiences of mankind during the last hundred years. Let us as teachers accept no single element or kind of culture as the one essential; let us remember that the best fruits of real culture are an open mind, broad sympathies, and respect for all the diverse achievements of the human intellect at whatever stage of development they may actually be the stage of fresh discovery, or bold exploration, or complete conquest. Let us remember that the moral elements of the new education are individual choice of studies and career among a great, new variety of studies and careers, early responsibility accompanying this freedom of choice, love of truth now that truth may be directly sought through rational inquiry, and an omnipresent sense of social

obligation. These moral elements are so strong that the new forms of culture are likely to prove themselves quite as productive of morality, high-mindedness, and idealism as the old.

TOPICS FOR DISCUSSION AND PRACTICE IN WRITING

1. What impression seems to prevail among the people you have been thrown with in regard to the meaning of the phrases "culture" and "cultivated man"? Compare with the definition given in the selection of a truly cultivated man. 2. What two ideas have modified our ideals of culture? Which of these might be said to have been the most influential? 3. What are the essentials of true culture as indicated in this selection? How far can you agree with the writer? 4. In connection with what is said in this selection about the constructive imagination, discuss the following statement, "Nowhere is there more demand for imagination than in the formulation of a scientific hypothesis: the world, as science has constructed it, is the product of that faculty no less than a novel, a play, or an epic poem." 5. Taking into consideration the views in regard to education expressed in this and the three preceding selections, formulate for yourself a view of the distinctive function of a college education. Is it, for example, (1) acquisition of knowledge, (2) development of mental powers, (3) development of character, (4) supplying the ideal element to life, (5) development of culture, (6) social efficiency, (7) training for business, or something more fundamental than these?

THE COLLEGE CURRICULUM

ON SCIENCE AND ART IN RELATION TO EDUCATION1

THOMAS HENRY HUXLEY

[Thomas Henry Huxley (1825-1895) was one of the great English scientists of the nineteenth century. As scientist, he made valuable contributions to scientific knowledge, and by his championing of Darwinism, did much to gain widespread acceptance for the evolutionary theory. Huxley also did much towards forwarding the cause of education. Not only was he interested in improving the existing methods of education in the sciences, but also in the larger problems of education as a national concern. The selection here given is an extract from an address delivered in 1882 at a meeting of the Liverpool Association.]

I know quite well that launching myself into this discussion [of what the principal subjects of education ought to be] is a very dangerous operation; that it is a very large subject, and one which is difficult to deal with, however much I may trespass upon your patience in the time allotted to me. But the discussion is so fundamental, it is so completely impossible to make up one's mind on these matters until one has settled the question, that I will even venture to make the experiment. A great lawyer-statesman and philosopher of a former age I mean Francis Bacon-said that truth came out of error much more rapidly than it came out of confusion. There is a wonderful truth in that saying. Next to being right in this world, the best of all things is to be clearly and definitely wrong, because you will come out somewhere. If you go buzzing about between right and wrong, vibrating and fluctuating, you come out nowhere; but if you are absolutely and thoroughly and persistently wrong, you must, some of these days, have the extreme good 1 Reprinted from Science and Education, Volume III of Huxley's Collected Essays, D. Appleton & Co.

fortune of knocking your head against a fact, and that sets you all straight again. So I will not trouble myself as to whether I may be right or wrong in what I am about to say, but at any rate I hope to be clear and definite; and then you will be able to judge for yourselves whether, in following out the train of thought I have to introduce, you knock your heads against facts or not.

I take it that the whole object of education is, in the first place, to train the faculties of the young in such a manner as to give their possessors the best chance of being happy and useful in their generation; and, in the second place, to furnish them with the most important portions of that immense capitalized experience of the human race which we call knowledge of various kinds. I am using the term knowledge in its widest possible sense; and the question is, what subjects to select by training and discipline, in which the object I have just defined may be best attained.

I must call your attention further to this fact, that all the subjects of our thoughts-all feelings and propositions (leaving aside our sensations as the mere materials and occasions of thinking and feeling), all our mental furniture-may be classified under one of two heads-as either within the province of the intellect, something that can be put into propositions and affirmed or denied; or as within the province of feeling, or that which, before the name was defiled, was called the esthetic side of our nature, and which can neither be proved nor disproved, but only felt and known.

According to the classification which I have put before you, then, the subjects of all knowledge are divisible into the two groups, matters of science and matters of art; for all things with which the reasoning faculty alone is occupied come under the province of science; and in the broadest sense, and not in the narrow and technical sense in which we are now accustomed to use the word art, all things feelable, all things which stir our emotions, come under the term of art, in the sense of the subjectmatter of the esthetic faculty. So that we are shut up to this— that the business of education is, in the first place, to provide the

young with the means and the habit of observation; and, secondly, to supply the subject-matter of knowledge either in the shape of science or of art, or of both combined.

Now, it is a very remarkable fact-but it is true of most things in this world-that there is hardly anything one-sided, or of one nature; and it is not immediately obvious what of the things that interest us may be regarded as pure science, and what may be regarded as pure art. It may be that there are some peculiarly constituted persons who, before they have advanced far into the depths of geometry, find artistic beauty about it; but, taking the generality of mankind, I think it may be said that, when they begin to learn mathematics, their whole souls are absorbed in tracing the connection between the premises and the conclusion, and that to them geometry is pure science. So I think it may be said that mechanics and osteology are pure science. On the other hand, melody in music is pure art. You cannot reason about it; there is no proposition involved in it. So, again, in the pictorial art, an arabesque, or a "harmony in gray," touches none but the esthetic faculty. But a great mathematician, and even many persons who are not great mathematicians, will tell you that they derive immense pleasure from geometrical reasonings. Everybody knows mathematicians speak of solutions and problems as "elegant," and they tell you that a certain mass of mystic symbols is "beautiful, quite lovely." Well, you do not see it. They do see it, because the intellectual process, the process of comprehending the reasons symbolized by these figures and these signs, confers upon them a sort of pleasure, such as an artist has in visual symmetry. Take a science of which I may speak with more confidence, and which is the most attractive of those I am concerned with. It is what we call morphology, which consists in tracing out the unity in variety of the infinitely diversified structures of animals and plants. I cannot give you any example of a thorough esthetic pleasure more intensely real than a pleasure of this kind-the pleasure which arises in one's mind when a whole mass of different structures run into one harmony as the expression of a central law. That is where the province