(b) Its functions in detail. (a) Human wants (food, clothing, shelter, etc.), (b) Courts of law, civil and criminal. (c) The commonwealth. (3) The state. (a) The legislative power. (b) The administrative power. (c) The supreme executive power. III. International relations and the history of nations. (1) The national state. (a) The states of the passive peoples. (a) Patriarchal state (China). (b) Caste state (India). (c) Cloister state (Thibet). (b) The states of active peoples. (a) Warrior state (Persia). (b) Priestly-agricultural state (Egypt). (c) Manufacturing and commercial state (Pho nicia). (c) The states of free individuality. (a) Esthetic individuality (Greece). (b) Practical (will-power) individuality (Rome). (c) Chivalric individuality (the German or "Holy Roman" Empire). (2) The theocratic state. (a) Jewish theocracy. (b) Talmudic rule. (b) Mohammedan state. (3) Humanitarian state. A. The beautiful. PART V.-ESTHETIC ART. I. The nature of the beautiful. II. The ugly. III. The comic. B. Art. I. The ideal. II. Style. III. The work of art. C. The system of fine arts. I. Plastic arts and those that offer visible shapes. (a) Architecture. (b) Sculpture. (c) Painting. II. Music. III. Poetry. (a) Epic. (b) Lyric. (c) Dramatic. PART VI.-RELIGION. A. The nature of religion. I. Subjective process (regeneration). (a) Unconscious unity with God. (b) The fall, and consciousness of siu. (c) The atonement and reconciliation. II. Objective process (worship). (a) Prayer. (b) Ceremonial. (c) Sacrifice. III. Absolute process (the Church). (a) The Church educates the individual by awakening his consciousness of sin and leading him to regeneration. (b) The Church organizes worship and provides times, places, and a consecrated priesthood. (c) The Church organizes a universal missionary movement to extend its view of the divine world-order to all men. B. Religious phenomenology. I. Religions of mere emotion. (1) Fetichism. (2) Worship of elements. (3) Worship of plants and animals. II. Religions of imagination. (1) Cosmogonies. (2) Ethical-heroic. (3) Allegorical. III. Religions of pure thought. C. Historic systems. I. Religion of absolute substance (the heathen religions). III. Religion of absolute spirituality (Christianity—which holds that the Absolute is Divine-human). A. Sciences of nature. PART VII.-SCIENCE. I. Matter-mechanics. II. Force-dynamics. (1) Gravitation. (2) Cohesion. (3) Reaction against cohesion. (a) Sound-acoustics. (b) Heat. (c) Light. (4) Magnetic polarity. (5) Electric polarity. (6) Chemical polarity. (7) Meteorological process. (a) Process of the atmosphere-winds, tempera ture, zones, etc. (b) Process of the water. (c) Fire process. III. Life-organics. (1) Geology. (a) Mineralogy. (b) Stratification. (c) Configuration of the surface of the earth. (2) Vegetation-botany. (3) Animal-zoölogy. (a) Structure of animal form. (b) Vital process. (c) Classification of animals. B. Sciences of spiritual individuality. I. Anthropology. IV. Ethics. (1) The will. (2) Morality. (3) Institutions of civilization. V. Esthetic art. VI. Religion. VII. Philosophy.] 2. Since education is capable of no such exact definitions of its principle and no such logical treatment as other sciences, the treatises written upon it abound more in shallowness than any other literature. Short-sightedness and arrogance find in it a most congenial atmosphere, and uncritical methods and declamatory bombast flourish as nowhere else. The literature of religious tracts might be considered to rival that of the science of education in its superficiality and assurance, if it did not for the most part seem itself to belong, through the fact that it attempts to influence human conduct, to the science of education. But teachers as persons should be treated in these their weaknesses and failures with the utmost consideration, because with most of them the endeavor to contribute their mite for the improvement of education arises from pure motives, and the work of teaching tends to foster the habit of administering reproof and giving advice. [The scope of the science of education being so broad, and its presuppositions so vast, its limits are not well defined, and its treatises are very apt to lack logical sequence and conclusion; and, indeed, frequently to be mere collections of unjustified and unexplained assumptions, dogmatically set forth. Hence the low repute of educational literature as a whole.] § 3. The charlatanism of educational literature is also increased by the fact that schools have become profitable undertakings, and the competition in this business tends to encourage the advertising of one's own merits. When "Boz" in his "Nicholas Nickleby" exposed the shocking doings of an English boarding-school, many teachers of such schools were, as he assures us, so accurately described that they openly complained he had aimed his caricatures directly at them. [Moreover, education furnishes a special vocation, that of teaching. (All vocations are specializing—being cut off, as it were, from the total life of man. The "division of labor" requires that each individual shall concentrate his endeavors on his own specialty and be a part of the whole.)] § 4. In the system of the sciences, the science of education belongs to the philosophy of spirit-and in this, to the department of practical philosophy, the problem of which is the comprehension of the essence of freedom; for education is the conscious influence of one will upon another, so as to produce in it a conformity to an ideal which it sets before it. The idea of subjective spirit, as well as that of art, science, and religion, forms an essential presupposition for the science of education, but does not contain its principle. In a complete exposition of practical philosophy (ethics), the science of education may be distributed under each of its several heads. But the point at which the science of |