(p. 121). § 124. What is learned through books; convenience of such learning-necessity of translating into elements of one's own experience (p. 121). § 125. Text-books should give us the principal results in any department, omitting no essential elements (122); good and bad text-books described (p. 123). § 126. If intended for private study the book should go more into details (p. 124). § 127. Oral instruction the most powerful agent of education (p. 124); the latest discoveries, the pronunciation of foreign languages, and similar matters, require oral instruction (p. 125). § 128. Oral and text-book instruction contrasted (p. 125). § 129. Acroamatic or lecture system and erotematic or catechetical method described and criticised (p. 126); system of Bell and Lancaster; Diesterweg's opinion of the lecture system in German universities (p. 127). § 130. Technical and popular lectures contrasted (p. 128); Kant's opinion of popular lectures. 131. The order of educational institutions (p. 129); general education to be given to all citizens in the elementary schools; Realschule, Gymnasium, and university (p. 130); self-educated men compared with university educated men (p. 131); academies of art; natural science and modern languages versus Latin and Greek (p. 132). § 132. Rules and regulations of the school; programme of work (p. 133); struggle between the Gymnasia and the industrial interests of the community (p. 134). § 133. The teachers should manage the programme, course of study, methods of instruction (p. 135); in other matters it is governed by the civil power (p. 135); historical origin of the school through the Church (p. 136). § 134. State and church contrasted; their relation to the school (p. 137); disposition contrasted with overt act; freedom from authority in matters of science (p. 138). § 135. Limitations of church and state in their control over the school (139). § 136. School inspection ought to extend over the entire system so as to properly co-ordinate the several departments and give unity to the work (p. 140).

CHAPTER XII.-Education of the Will. § 137. The third special element of education is will-training (p. 141). § 138. The willtraining consists in discipline, or the voluntary putting on of the forms of action prescribed by civilization, in preference to following one's natural impulses; morality and religion furnish the highest forms to which the natural will must be subjected (p. 142); politeness or conformity to the social code the least essential form (p. 143).

CHAPTER XIII.-Social Culture. § 139. The beginning of education of the will is the training in obedience to social manners and

customs-i. e., training in behavior toward others (p. 143). § 140. The family training for the will begins with requiring obedience to elders (p. 144). The accident of birth determines this relation of superiority and inferiority. § 141. After the family comes the education of civil society, which insists on obedience to a social code of etiquette; politeness celebrates the form of devotion to the welfare of others (p. 146). § 142. Dangers of the mania for attracting attention of others, or of too much restraint and slavish dependence on the social code (p. 147). § 143. Urbanity is the mastery of the social code rather than slavish subordination to it. It obeys forms, but with a sort of irony (p. 147). § 144. The necessity of training one to prudent wariness against the dangers that arise from human selfishness in the world (p. 149).

CHAPTER XIV.-Moral Culture. § 145. Morality is the true essence of social culture. Its categories are duty, virtue, and conscience (p. 150). § 146. Unconditional obedience to duty is the first demand of moral education; not happiness, but duty, must be the guide of the will (p. 151). § 147. The training of the will to obey duty results in virtue; three things to be noticed-dialectic of virtues, moral discipline, character (p. 151). § 148. Dialectic interdependence of virtues (p. 151); the doctrine of the mean (p. 152); no unessential virtues; no vacations to be permitted in moral obedience (p. 153); missteps undo the whole work (p. 154). § 149. Self-government to be attained by disciplining the will to renounce some things that are permitted it (p. 154). § 150. The development of character is the final result of discipline of the will in self-control (p. 155); the factors that form it are temperament, external events, the energy of the will. 151. Conscience is the consciousness of one's ideal self (p. 156) in contrast to the real self.

CHAPTER XV.-Religious Culture. § 152. Conscience is the bridge that leads over from morality to religion; the difference between the atheistic moralist and the religious moralist (p. 157); the unconscious irony of atheism (p. 158). § 153. The change of heart (p. 159). § 154. Three things in religious education-the theory or view of the world taught in religion, the discipline in the practice of religious observances, the union with a particular church (p. 160).

CHAPTER XVI.-The Theoretical Process of Religious Culture. § 155. Three stages of religion-feeling, religious images and symbols, religious insight into dogmas (p. 160). § 156. Feeling or emo

tion the basis of religion; but, if only a feeling, then only fetichism is possible; Schleiermacher's opinion (p. 161). § 157. Above mere emotion is the religious act which forms mental images of the Divine Being and his relation to man (p. 162). § 158. Mysticism an arrested development of the mind on this stage of religious feeling (p. 162). § 159. Religious imagination not an idle exercise of the fancy, but the fancy under the control of unconscious reason (p. 163). § 160. By reflection on the meaning and significance of the religious images, there arises a clear insight into the essential nature of the divine (p. 163). § 161. If the mind is arrested in its development at this stage of religious imagination, polytheism and idolatry arise; education must not for this reason reject the religious imagination altogether (p. 164). § 162. Religious thought, as a higher stage than religious imagination, has three stages-abstract, reflective, speculative (p. 165). § 163. The abstract stage, which sets up dogmas with-out any attempt to show their connection or their necessity in reason, is forced to give way before reflection, which, unless guided properly, will discover difficulties and become skeptical (p. 167); education must take care not to attempt to develop the reflective stage prematurely; it should, however, be careful to direct the inquiries of those already advanced to the stage of reflection, so that they may attain the speculative insight into the necessity of religious truth. § 164. The final stage of religious instruction in doctrinal matters therefore endeavors to give philosophical insight (p. 168).

CHAPTER XVII.-The Practical Process of Religious Culture. § 165. The three phases of religious discipline-consecration of self, performance of religious ceremonies, religious reconciliation with one's lot (p. 169). § 166. Distinction between the moral and the religious standpoints—the latter looks upon duty as the action of the Divine Will, and thus comes into personal relation to God (p. 169); distinction of sin, crime, and evil as the categories of religion, civil authority, and morality (p. 170). § 167. Consecration of self, the renunciation of selfish egotism; observance of religious ceremonies is intended to make consecration easy, because it gives the support of the whole church to each member of it (p. 170); but there is danger sometimes of confounding ceremonies with religion itself (p. 171). § 168. Religious peace and reconciliation may come through consecration of self, or through that and the practice of religious ceremonial (p. 171); but often it is only the rough discipline of life which brings home to the mind the truth of religion (p. 172); recon

ciliation must not be mere stoicism or fanatical asceticism, but cheerful activity in one's vocation (p. 173); discontent with one's lot; the blasé mood (p, 174).

CHAPTER XVIII.-The Absolute Process of Religious Culture. § 169. Three stages-feeling and consecration, symbolism and ceremonial, religious insight and reconciliation (p. 175). § 170. The first stage of religion a mysterious impulse toward the infinite (p. 176). § 171. The family instructs the child in its own chosen form of worship (p. 176). § 172. Reflection on the dogmas of revealed religion leads to insight into their rational basis (p. 177). § 173. The three stages are all essential to complete religious experience (p. 178). § 174. Religious education is the last and highest form of the particular elements of education (p. 179).

THIRD PART.-Particular Systems of Education. INTRODUCTION.-Historical systems of education. § 175. The number of pedagogical principles is limited to a few ideas, and hence there are only a limited number of historic systems (p. 183); the deduction of the fundamental ideas and the three general forms of civilization and their corresponding systems of education (p. 185). § 176. Civilization conditions all education and furnishes its object and aim; an outline of the three great phases of civilization (p. 185)—the Oriental civilizations, together with the Greek and Roman, form the first; the Jewish, the second; Christian civilization, the third (p. 187). § 177. The national, the theocratic, the humanitarian systems of education based on the three types of civilization (p. 188).

CHAPTER I.-The System of National Education. § 178. The family is the natural germ out of which grow the other institutions, and it furnishes the basis of national education (p. 190); the meaning of pietas; Des Coulanges and ancestor-worship; Hegel's definition of Geist (p. 191). §179. National education includes three systems-passive, active, individual (p. 191). § 180. The passive a subjection, first, to the family authority (China); second, to the caste (India); third, to the cloister (Thibet) (p. 192). § 181. The active system is directed against the restraint of Nature; first, the Persian, whose aim is conquest; second, the Egyptian, whose aim is preparation for death and the immortal life; third, the Phoenician and the conquest of the ocean (p. 192). § 182. The individual system with the Greek aims at freedom and its expression in the work of art. § 183. The aesthetic (Greek) aim is followed by the practical (Roman) aim, which seeks individuality in its essential form of rights under equal laws; the

German tribes possessed a morbid love of individuality for its own sake (p. 194).

CHAPTER II. First Group—the System of Passive Education. § 184. The rational basis of passive education, the desire to free man from the thralldom of Nature by mutual social help; its defect lies in the fact that it produces a new thralldom to social order, which, however, is better than the former thralldom to Nature (p. 196). § 185. Family education, in its purest form in China (p. 196). § 186. The family feeling (pietas) demanding obedience to paternal authority and the protection and guidance of the younger by the elder (p. 197). § 187. Family education consists in learning the network of usages or etiquette; punishment corrective only; endless number of maxims of obedience; Hegel's description of the Chinese (p. 198); the Chinese alphabet; Chinese schools and fourfold system of examinations; effect of exclusive cultivation of the memory in producing a conservative people (p. 199). § 188. Chinese reading and writing (p. 200). § 189. Caste education in India; the station determined by birth and not by education (p. 200). § 190. Education consists in learning the ceremonies due from one caste to the others (p. 201); examples of this (p. 202). § 191. Literature of India; fables and proverbs; the Hitopadesa (p. 202). § 192. Monkish education in Thibet; its reaction against Nature, against the family, and against civil society and industry (p. 203). § 193. Division into monks and laity (p. 204). § 194. The Chinese Buddhism and Indian hermit system form a natural transition to the cloister system of Thibet (p. 204); the defect of quietism; contrast of Lamaism and Christian monasticism; nirvana ; selfishness versus selfhood; the Sankhya doctrine of India the root of Buddhist theology (p. 205).

CHAPTER III.-Second Group-the System of Active Education. § 195. Active education subordinates family, caste, and cloister to an objective purpose of conquest-military as in Persia, future life as in Egypt, industrial as in Phoenicia (p. 206). § 196. Military education for the purpose of establishing an absolute, unlimited empire by subjugation of all neighboring nations; history of Persia (p. 207), the absolute limit of Persian conquest found in Grecian individuality (p. 208). 197. Persian education in truth-speaking, in riding horseback, and in the use of the bow and arrow; its contrast with education in India and Thibet (p. 208); explanation of truth-speaking as indicating a sense of the reality of finite things—the Hindoo believed finite things to be a dream-product; the uses of social order, its