less good reasons. Mount Holyoke Seminary and College it is to be, at least for the present. The question of reorganizing the college on a different basis as to government has also been widely discussed. Says one of the alumnæ: "If Mount Holyoke would enlarge her borders and successfully compete with other institutions, she must do away with certain parts of her system dear to conservative hearts, which are utterly antagonistic to those broader views on which colleges are founded." Says another: "Were Mount Holyoke to pattern after any existing college, then it might be true that she must do away with certain of her principles, but Mount Holyoke the college will be unique as Mount Holyoke the seminary, and she need never sacrifice her first principles, which are utterly foreign and antagonistic to those broader views on which colleges are founded." It is no part of this article to answer the question in dispute. Time has already modified many of the features which Miss Lyon incorporated into her plan. Time will doubtless make other changes. Whether the monitorial, senatorial, or self-reporting system shall prevail need not now be decided. Wellesley, Smith, Amherst, Bowdoin, and a host of others do good work on their own plan. Perhaps Mount Holyoke can work better in the line. of her past, perhaps not; that is for the trustees and the faculty to determine. The old methods were not failures, as the vast army of truthful, educated women can testify. Although the teachers still adhere to the self-reporting system there have been material changes during the last five years, and there is very little difference of opinion as to the necessity of the present rules. In the early part of this year nearly all the students except those just entered presented a statement expressing appreciation of the change. We quote from a paper recently delivered at the Alumnæ Association of New York the following eloquent words: Holyoke, founded in the days of simple faith and heroic devotion, stands with principles long guarded, with conviction inwrought, with a prayer force of fifty years' accumulation. On such a foundation let her build the college of the future, in which conservatism shall protect the customs which strengthen character, and liberality shall broaden and develop the old conceptions; in which steadfast principle shall underlie all more superficial attainment; in which religious fervor shall be an inspiration to the highest intellectual harmony. Such a college shall refute the charge that spirituality and intellectuality are mutually exclusive and prove to the world that culture and religion may hand in hand accomplish great results. In such a college only shall be developed that highest conception of the nineteenth century a complete and consecrated womanhood. REST not! Life is sweeping by; When these forms have passed away. GOETHE. THE STUDY OF ETHICS IN MANUAL TRAINING SCHOOLS. BY FRANCIS NEWTON THORPE, PH.D., Professor of History and Social Science in the Philadelphia Manual Training School, and Lecturer in the University of Pennsylvania. THE HE order of the westward course of empire has been from the empire of matter to the empire of man. Karnak typifies a longing after immortality expressed in massive majesty and cunning ornamentation—two blossoms of symbolic imagery. Plato thought for the Greeks, and taught them that the highest good is the greatest possible likeness to God. The cultivated Greek believed himself developed from a state of natural potentiality all his own, and that he would attain virtue by conforming himself to reason. Cicero looked upon the mass of men as unfit for freedom, and the world as a Roman jurisdiction for the exercise of law. The imperialism of the Nile and of the Tiber alike ignored the individual; when the Romans thought that Cæsar would be merely Cæsar, then Cæsar was no more. Time has avenged the burdensome imperialism of Egypt by covering with shifting obscurity the vast architecture and the terrible name of Rameses. Dynastic pride converted the valley of the Nile into a mortuary, and the creation of a suitable tomb was conceived to be the ethical expression of the fidelity of a servile people. Absolutism enthroned has never builded for eternity. Ethics received a new interpretation when the Teuton came; his was the empire of the individual; his object was the realization of a man's right to himself. In him rights rooted, rose into action, and fruited in powerful institutions. To him a Rameseum, a dream of philosophy, a legal code were not enough to satisfy the sentiment of the soul. His ideal was composite, for it was of the political, the ethical, and the industrial—once a trinity, but now a unity. The nation alone became the realization of freedom and citizenship-at once ethical, political, and industrial, the supreme function of nationality. The realization of the Teuton's idea of right is the thought and action of the present expressed by a hundred millions of people, who sway the destiny of more than four hundred millions more. Thus in the order of world-empires at last man is reached, and hereafter the individual cannot be ignored. An industrial revolution separates the pyramid of Cheops and the Brooklyn bridge. Could the unrequited toiler from the great tomb converse with the workman on a modern public building, the course of their conversation would bring into sharp relief certain potential ethical forces, perhaps before unknown to either of them, which have found form and expression in the institutions of the modern state; the slave of the Nile would enlighten the sovereign citizen of the great republic. Their conversation would be an inferential description of the movement of a manifest destiny, and would follow the unbroken thread of a federative principle old as the childhood of Iran and fresh as the legislation of Congress. The toiler, who, according to the greatest mind of the ancient world, was fit "only to exercise inferior practical functions" in the state, has become, through a utilitarianism touched by morality, the citizen of one of the mightiest of states; the application of ethics to industry has caused the most significant reform in human history. Plato taught that ethics expressed certain virtues in action, such as the practice of justice, the use of culture, the indulgence in moral beauty and goodness. Aristotle's ethics was an interpretation of the natural bent of man in mind and disposition. Α being by nature political demanded a state whose chief function was the promotion of upright living and the development of a moral capacity in all citizens. Ignorance or constraint was the destruction of freedom. The source of ethics, said Theophrastus, is the community which exists between all living beings. Conform life to nature, exclaimed the Stoic, for the interpretation of action is the problem of life. Practical wisdom was defined by Zeno, as two and twenty centuries later by Spencer, harmony with one's environment. Alexandria gathered the fragments of ancient philosophy and in a temporary home combined them anew with the theism of the rabbis: follow, imitate, abide in God. Plotinus, half a century later, anticipated one form of modern theology: "Man as he is a sensuous being is estranged from God." At the close of the second century ethics was the appeal from sense to spirit; it was the proclamation of the supersensuous. Abelard taught Heloise and the world that the intention interprets the act, and with Plato he declared that the highest good is God, and that conscience is the sovereign subjective influence. The ethics of Maimonides, "Do good for its own sake," found a wider and more influential reception when Thomas Aquinas taught that the highest happiness is the gift of God. The application of the doctrines of the "angelic doctor" characterize the polemics of the philosophy and the theology of the thirteenth century. Eckhart, in the middle of the century, anticipated the teachings of a modern school, whose expositor, Henry Drummond, in his work on "Natural Law in the Spiritual World," emphasizes the potency of conditions: if we would become ethical we must put ourselves in the condition to become so; whence the present exaltation of science, or, to use the definition given by Spencer: "Perfect correspondence would be perfect life. Were there no changes in the environment but such as the organism had adapted changes to meet, and were it never to fail in the efficiency with which it met them, there would be eternal existence and eternal knowledge." But the serious thought of the last six centuries has been needed to reach so startling a definition. The builder by the Nile who "wrought in a sad sincerity" sought immortality in an external correspondence whose conception is yet the astonishment of mankind. The ethics of our day builds a house unseen and eternal, which is the realization of all conditions fulfilled. Liebnitz was not understood when he taught that "the course of nature accords with the highest interests of the soul"; but Kant, nearly a century later, acceptably expounded a system of ethics essentially the same: "The agreement of nature with the whole end of man's being is the source of happiness." Lotze, thirty years ago, expressed the essential doctrine of correspondences in the well-known dictum: "The world of worths is the key to the world of forms"; and Trendelenburg, whose influence over teachers of ethics in this country has been wide, expressed the doctrine in these words: "The principle of ethics is the idea of human nature in the whole significance of its idea and the wealth of its historical development." The influence of economic writers on ethics has been principally in the identification of the interests of ethics with the interests of civil society. Adam Smith derived all moral rules from "the supposed opinions of society," and Bentham and the two Mills, forcing ethical and economic prin |