phonography are manual operations involving no principle whatever, and have just the same title to public recognition as shoemaking and tailoring. The benefit remains wholly with the individual. Sewing and cooking can be justified as branches of instruction only on the ground that those who are taught will either sew and cook or teach sewing and cooking for the public, and that society will be benefited thereby. The normal school is justified as a public institution solely on the ground that its function is to furnish teachers for the public schools. And now in conclusion. The scientific movement before mentioned advanced with ever-widening flow. Matter, material force, and mechanism became the ruling deities. They open vistas richer than the wealth of Ormus or of Ind. Their products choke the avenues of trade and line all the ways of commerce. The prospect of riches stimulates every activity. The altars of Mammon smoke with a perpetual sacrifice, and too often the sole object of our vows is the golden though fatal gift of Midas. Money is at last our supreme good, because in it we have found the measure of a man, the next of kin to heaven. "In fact, if we look deeper, we shall find that this faith in mechanism has now struck its roots deep into man's most intimate, primary sources of conviction; and is thence sending up, over his whole life and activity, innumerable stems, fruit-bearing and poisonbearing. The truth is, men have lost their belief in the invisible, and believe and hope and work only in the visible; or, to speak it in other words, this is not a religious age. Only the material, the immediately practical, not the divine and spiritual, is important to us. The infinite, absolute character of virtue has passed into a finite, conditional one; it is no longer a worship of the beautiful and good, but a calculation of the profitable." 2 Against these poison-bearing stems and against a tendency so materialistic our methods in scientific training should provide some preservative. The neglect of pure culture studies, the neglect of the humanities, — especially the neglect of them in scientific education, is in some measure responsible for much of our materialism. Education means vastly more than a mere whetting of the intellectual faculties; it also means spiritual growth, a sensitizing of the moral faculties, and the molding of character for manhood. But let us not therefore undervalue 2 Thomas Carlyle, in Signs of the Times. science and its golden freightage of blessing. "Science is noble and good, but the progress of the soul is better. Genius is a bird of morning, and its song is always the exponent of the most recent pulse of human passion, human knowledge of beauty, human sympathy with the joys and sorrows of the world. The rocks may give up the last secret of their hearts; the sea, too, may disgorge its treasures; but at last it is the soul of man that is the poet's field of study the soul that walked with God upon chaos in the dark hour before the dawn of creation, the soul that still walks with him as the morning twilight slowly broadens into perfect day." 3 Mere science, without cultivation on the human, the moral, and the spiritual side, is apt to be unimpassioned, unimpressive, and unimaginative. No mere science ever writes poetry, and no pathos heaves the diaphragm of the phonograph. Let not science be made ignoble by the clod of materialism. Let it roam the macrocosm in full sympathy with the microcosm. While it finds melody only in sonorous vibrations, still let the golden planets, beating against the tides of ether, peal out to fancy's ear ethereal chimes; and while it sees the birth of dewy morning only in luminous undulations, still let its eye of poesy behold the steeds of Aurora, breaking from the barriers of night, "arise, And shake the darkness from their loosened manes, 3 Maurice Thompson, in Birds of the Rocks. MICHIGAN UNIVERSITY has received from the Legislature of the State $155,000 in the past two years. Of the 1,406 students President Angell finds that the parents of 502 were farmers; 171, merchants; 93, lawyers; 83, physicians; 52, manufacturers; 54, mechanics; and 51, clergymen. He estimates that as many as forty-five per cent. belonged to the class who gained their living by manual toil. QUERY: FROM SCIENCE TO NESCIENCE, VICE Α BY PROF. CHARLES E. LOWREY, PH.D. PROPOS Mr. Hinsdale's interpretation and criticism of Prof. William H. Payne's essay, "Proceeding from the Known to the Unknown," in the May EDUCATION. Genesis implies becoming; becoming is proceeding. Is procession of knowledge from the known to the unknown? This delineation is not of knowledge itself, but is simply a description, or science, of the process of knowing. It must be borne in mind that known and unknown are relative terms, interchangeable, and that they may be applied to contrasted states of consciousness both human and divine, according to our conception of the constitution of the universe and our exploration of its supreme purpose. Many failing to recognize the organic unity of all things, we have partial wholes and wordy argument among the members for the place of honor. Whereas the vital process of knowing, like knowledge itself, of which it is a living part, is spiritual, and recognizes no absolute distinction of known and unknown. These terms arise when consciousness, for purposes of self-study, analyzes itself, so to speak, into its elements, events in time and objects in space, thus creating a within and a without. Under this analytical phase relations are not grasped in their entirety, but conditionally, giving rise to the various stages of history and science as interpreted successively by consciousness. These stages of a consciousness subject to normal self-limitations of known and unknown, when contrasted, unfold on the one hand the phenomena of mental evolution, and on the other, those of physical evolution. There are all degrees of growth, from sensation to self-consciousness the study of the subject. There are all phases of special relation, inorganic and organic, from primeval chaos to man the study of the object. Subject-object makes this study at pleasure, and whichsoever factor is held in abeyance, it is so held conditionally, that its other may be known more specifically by contrast. Spirit, or subject-object, however, submits to time and space only that these latter may be decisive and Spirit, in instrumental in the spirit's final judgment of self. other words, is an Alpha and Omega energy; it commands both time and space relations, it wills at pleasure whether subjective or objective shall rule conditionally as primal genesis, whether it shall look upon the procession from known to unknown, or vice versa. The precedence is not a matter determined by the absolute truth, but relative to the will of spirit. Take, now, any description of genesis for example, and there will be found a constant surreptitious insertion of elements at each moment or stage of the growth. This is the common result of all attempts to make the part stand for the whole of which it is a part. The very neglect brings the other part to the attention of consciousness. Posit spirit as object and pursue the full investigation of the object, and consciousness makes the deliverance that the final truth of object is subject. By a similar trial with subject, the subject becomes object. It is only at the end of this double investigation that spirit returns home from its study jubilant with victory and the possession of the world of persons and things. So much in brief for our point of criticism. So long as Pestalozzi played with children - and he was never a success at anything else—these children had not yet arrived at the stage of self-differentiation; they had not yet begun the processes by which spirit becomes conscious of itself as such. This recreation of his with the child was merely the reflex action of unconscious spirit upon unconscious spirit. There is a sense in which it was from the known to the unknown. For no attempt at mastery was thought of; simply the attention of the child was called. to the truth that it had the power to objectify if it chose. On the other hand, in view of the final purpose of all attentive inquiry, even this first step out of spirit-land was in the interest of the passage from unconscious faith to explicit knowledge. Of all the unknowable things, that picture of spirit as a mere chaos of faculties is certainly supreme, far more so than that phase which has discovered in part its power of generalization. The unconscious freedom of the first condition, however, may seem to the later conscious restraint as known to unknown from the point of view of an observer, while to the personality concerned it is from unknown to partially comprehended truth, with a consciousness that the present is yet incomplete, hence the restraint. We say "proceeding from the unknown to the known," consequently, from the point of view of the final self-knowledge of spirit. Of this, all imperfect insights are outlines, knowable only as they participate in this absolute truth. Since this final truth is inclusive of all things, and yet at the same moment coincident with absolute self-knowledge, the proceeding has been of self, for self, from the unknown to the known. We cannot understand a child, because there is very little to understand. We do regard the child, however, as potentially all things; hence the office of the teacher and his power to change nescience to science. But children do not grasp the fulness of the teacher's whole. It is child-science to grasp spiritual outlines. The faith of the child, too, is based upon its own activity; this outline reflects its own personal experience. And so of the acceptance of government, system, and creed by children, they do not stultify their experience. These authoritative spiritual forces are not the external manifestations to which they give rise, but are the living products of the highest personality; and children give ear as do wiser people, save in degree, to these reflections of their personality. That they are sometimes inclined later to reject these authorities is proof simply that, with their own growth, they have failed of that necessary duty, a re-interpretation of their authorities and creeds; they assume that their first interpretation is complete and absolute knowledge of the authority, whereas it is only a partial outline, which now fails to satisfy; a careful reëxamination always results in added light and a respect commensurate with the personal growth and the thought participation of the individual. On the other hand, it must be borne in mind that the prompt acceptance of the words of a teacher by. the child is by no means proof that even this outline of intellectual mastery has been incited in the pupil. Curiosity is always strong. Affirmation of intelligence frequently means merely: "I see something and am inquisitive; go on." The presentation of objects already familiar in other relations, taken out of their surroundings to do service in a new connection, may have apparently a happy effect upon the intellectual activity of the child; but a few experiments are likely to prove this stir as simply the above-mentioned "I see and am curious to know how you (not I) are going to use this object to illustrate |