temporary and legitimate restraints which result on the pupil's part in patience, perseverance, self-control. These necessities and compulsions he ultimately learns to utilize deliberately for his purposes in the subordination of environment to his self-liberated will.

This is the gist of the problem of education: so to adjust the pupil's environment that he may engage in right activities freely, successfully, joyously; that all invitations to such doing, all motives and purposes. involved therein, may lie in right directions, toward greater strength, health, and benevolence. Thus will education overcome false heredities, and secure right tendencies, right habits, right thoughts and feelings, right hopes and aspirations; and against the spiritual momentum of these subsequent external failure and temptation will have little power.

True, full education must become to the pupil, even in the school, a process of continuous self-revelation. It must place man into conscious possession of his destiny, of the means for its fulfillment. It must deliver him from caprice and license, and make of him a free wielder of the recognized forces and laws of his life, a consciously self-active factor in the evolution of humanity.

It is manifest that such an education can no longer be satisfied with the mere imparting of knowledge, nor even with the merely theoretical inculcation of principles of thought and action. Henceforth education must learn to touch and stir the whole being of the child in every direction. It must learn to seek its criteria at every stage of its work, in the immediate output of the pupil's life. Not what the pupil may have or get is of ultimate importance, but what he can do or does with himself right now, and the spirit in which he does these things.

The school must learn to lead the pupil to efficient practical life thru an efficient, more or less ideal full-life, adapted to his growing powers and scope. Possibly the kindergarten will furnish the pattern for this.

Possibly the marvelous ideal which Goethe presents in the "pedagogic province" of his Wilhelm Meister may point the way. Here, at every stage, the pupil is in efficient full-life. He produces, creates, uses his knowledge and skill in a practical efficiency in which he has an absorbing, self-active interest. At the same time he is an earnest, untiring seeker after wider and deeper knowledge, after better and surer skill, that his efficiency in his chosen work may grow. All that he knows and can do is ever concerned in productive or creative output. His education is not a preparation for life, but an earnest, joyous living into life.

The field for discussion and endeavor opened by these considerations is so vast that I must content myself with pointing out a few of its prominent features.

First and foremost among these is the importance of hand-training and of the value of work in education.

Even when considered merely as the seat of touch, the hand stands

pre-eminent in the sensuous development of man. All other senses combined are unable to lift man out of the passive subjectivity and wretched helplessness of Condillac's statue. To the hand, as the seat of touch, man owes the discovery of space and mobility, of himself and the world. Then, taking the other senses under its tutelage and entering upon its divine career as a worker, the hand becomes the inventor of language and art, the patient builder of science and industry, the revealer of love and duty, the very liberator of man, whom it enthrones in glorious supremacy as lord of all created things.

Every mental act is stimulated, strengthened, enriched, spiritualized by manual activity. As already indicated, it is by the sense of touch, and by a variety of muscular movements of which the hand is the chief organ, that sensations lose their barren subjective character and are lifted into a fruitful, objective reality. Without this reality, interest, purpose, hope, aspiration, and the will are unthinkable; without it reason, imagination, and memory could not rise above the horizon of possibilities, and sensation itself must sink back into the sleep of hopeless apathy.

It is a generally observed and conceded fact that the manual representation of things in the kindergarten, and, later on, the drawing and modeling of the elementary school, more than aught else assist the minds of the children in freeing individual percepts of accidental features, in reaching clear concepts, and in finding the unities that rule in law and principle.

It is an almost equally well-attested fact that manual training in advanced schools effects a notable gain of interest and power of assimilation and retention in all studies, and, consequently, an equally notable saving in time and effort on the student's part in the accomplishment of his tasks. This is the more significant when it is remembered that in the great majority of instances manual training in these advanced schools is educationally still in an unsatisfactory condition-not vitally related to other school studies, having only a remote bearing on practical lifeefficiency, and little connection with the self-active purpose-life of the pupil.

If, in spite of these imperfections of the manual training of our day, its influence upon the intellectual and moral development of youth is so favorable, we are justified in anticipating still more precious results from it when the school of the future shall have learned to connect it rationally and naturally with the self-active purpose-life of its pupils, to make it directly tributary to the work of the school in every direction of thought and study.

The choicest contribution of purpose-life to man's equipment is language. Thru language the purpose of one becomes the purpose of many. Thru language the soul makes known its wants and needs, its hopes and yearnings, and brother-souls hasten to the rescue. It is the medium of

organization among men, the indispensable condition of institutional life. It holds fast the past; it determines the future. As the hand is overcoming space, so the tongue is conquering time. Combined, the two are subjugating nature and heredity, and are gaining for man the conscious control of his own evolution.

It is significant that in its origin language seems to be intimately connected with the work of the hand. With the exception of a few imitations of sounds and a number of cries expressing pleasure or pain, there is scarcely a word, however spiritual in its present application, which philology cannot plausibly trace to some manual activity. Indeed, manual doing in play or work is essentially connected with language. The call for help in work in the achievement of a common end is the purpose and justification of language.

In language the family is founded. Society owes its origin and development to language. Thru language man has entered humanity. History, science, philosophy, and the prophetic control of the depths and heights of being which knows not limitations of time or space or causality are the gifts of language.

The functions of self-establishment, of self-assertion, are possible without language. Man may maintain himself in a measure against nature and created things with his hands alone. He may even reach a certain degree of brutal supremacy over these things. But in his purpose-life he cannot without language rise beyond the narrowest individual needs. In his purpose-life he would remain hopelessly centripetal, fiercely egoistic. Without language he would know neither father nor son; he would have neither friend nor neighbor; his wife would be to him only a female; his children, offspring. He might protect them for a time, as other animals do, under the sway of the race-perpetuating instinct; but in due time he would know them only as feared or hated rivals in the race of life.

From this inferno only language and his hand have saved him. These have made even the pains of self-establishment sweet to him, by adding to them—and as resting on them and conditioned by them -- the delights of self-expansion, the glories of self-devotion, the peace with which a life of duty crowns the sons and daughters of man.

It is needful, however, to remember that all these achievements of language have come to man and can be maintained by him only thru the mediation of the hand, as the typical organ and symbol of beneficent. efficiency in life. The word becomes effective in the life-conduct of man in the measure in which it sets to work the hand. It may be the hand of him who speaks the word, or the hand of a brother, or the joined hands of many. The word may move the hands of men right here and right now, or it may do so after many days and at great distances. Its burden may be the fleeting stimulus of a moment, or a lasting inspiration for

countless ages. Yet, in all instances, it is in and thru the work of these hands that the word lives.

Thus are we justified in claiming that among the high and holy things of life, work is the highest. It is the fruitage and outcome of life. Its very essence is creativeness, the imposing of the law of the worker upon his world. Nor does the word thereby lose in dignity and worth. For word and work, in full life, are one. To separate them is to rend asunder soul and body. Alone the word is mere wind. Alone work is a dull, unmeaning, heavy thud.

I would emphasize at this point the responsibility of education with reference to the social development of the child. Perhaps I should rather say, with reference to the evolution of society.

Society is laboring earnestly for organization. It seeks to establish certain social functions in reasonably responsible social institutions. It is strenuously seeking to rise out of the tyrannies and anarchies of an irresponsible individualism into an orderly democracy of social solidarity.

In its turn, individualism is contesting every inch of the ground. While denying the very legitimacy of social organization, it turns into its channels even the institutional gains of society. It preaches the sanctity of vested rights, the holiness of competitiou, the divinity of laissez-faire, the gospel of "loaves and games." A deceptive casuistry and sophistical appeal to the most sordid instincts of the so-called masses and classes, and the hypocritical assumption of benevolence, enable it not only to hinder social evolution, but frequently to turn it back.

On the other hand, social solidarity is not hostile to individual development. On the contrary, individual efficiency and well-being are not only the paramount means, but the very end of its functional life. Whatever heights of mastership and control, of peace and joy, individualism may have climbed, vanish into the lowlands when viewed from the elevated plateau upon which social solidarity would place its humblest individual

members.

Probably this very fact accounts for the fatherly way in which society carries on the contest. Society loves the individual, for in and thru the individual society lives. Society recognizes the intrinsic worth of the very qualities that have made individualism its foe. Society recognizes even in the perversions of individualism elements which are essential to social solidarity. It would, therefore, convert rather than destroy. It is ever hoping for the return of the prodigal upon whom it would bestow its choicest treasures.

This conversion society would bring about thru education, viewed as the fundamental process in the self-evolution of humanity.

Education, then, is more than a mere social institution, vastly more than a mere organ of social solidarity. It is the revealing in conscious activity of the very purpose of social existence, the continuous achievement

of this purpose. The family, the church, the state, are its organs. So is the school one of its organs, probably a secondary organ, but, for this very reason and because of its nearness to the child, of primary importance. The family, the church, the state, industry and commerce, science and art, owe their very being to education. Without it they must sink back into the tyrannies and anarchies of individualism, and perish in the natural animalism of man.

This fundamental character of education, at least in its application to the social solidarity of the state, stood clearly revealed in the gigantic intellect of Plato. In its application to the life of humanity it was luminous in the mind of Kant. It shines forth in solar splendor and lifestirring warmth in his panegyrics of duty and good-will. In its bearings upon the work of the school it was felt and heeded by the loving souls of Pestalozzi and Froebel. In our own land Horace Mann and Henry Barnard are its very incarnation. Today it is steadily, tho slowly, entering the practice of the elementary school and, in a way, even of the high school and college.

The more general recognition of this vast responsibility of education. constitutes the soul of what has come to us quite recently as the new education. The old education sought its criteria in tradition, in the achievements of the past, in static perfection. The new education would seek its criteria in the epiphanies of advancing insight, in the progressive aspirations of the future, in the up-tending ideals of dynamic development. The old school was satisfied with a certain degree of individual excellence in knowledge and skill; benevolence and social efficiency in life took care of themselves. The new school would actively direct all individual excellence into channels of benevolence and social efficiency.

It may be true that the full realization of the requirements of this new education is impossible in our day. The school may, indeed, for decades find it difficult to cut loose from traditional idols which hold it captive in trammels of cant and routine. It may be compelled still to subordinate in many ways the deeper interests of the pupil to narrowing aims of public-school economy, to anti-social modes of seating, to depressing and repressing do-nots and shall-nots, to artificial courses of study and modes of classification, to catechismal recitations, to unworthy competitions and demoralizing incentives galore.

Yet this need not discourage us. Rome was not built in a day. The American continent was not born in an hour. Evolution has moved toward its goal for ages; and yet its work is but begun. Impatience is for children and fools. So is revolution. Insight came to us in the age of manhood, and the Giver of it expects of us the spirit of manhood.

We have been shown Truth, that we may love her. We have been taught the history of her struggles, that we may have faith in her leadership; that we may patiently bear hardships and difficulties and seeming