Imágenes de páginas

George H. Morse, Alexander W. Moseley, William E.
Mott, Ralph E. Myers, Paul N. Nunn, Tinius Olsen,
Frederick A. Osborn, Lawrence G. Parker, Andrew
H. Patterson, Joseph O. Phelon, Hylon T. Plumb,
Albert A. Radtke, Walter Rautenstrauch, Clarence E.
Reid, Albert S. Richey, Henry F. Rugan, Herbert C.
Sadler, Arthur R. Sawyer, Edward C. Schmidt, How-
ard B. Shaw, Christopher E. Sherman, William A.
Shoudy, John W. Shuster, George Smart, Henry L.
Smyth, J. Verne Stanford, Harry H. Stoek, Frank
Strong, William 0. Thompson, John C. Thorpe, L. G.
Van Ness, John C. Wait, Kenneth B. Ward, Roy I.
Webber, Arthur C. Willard, Albert G. Wessling,
Gardner S. Williams, Joseph D. Williams, Delonza T.
Wilson, James R. Withrow, Gilbert A. Young, An-
thony Zeleny (107).

Respectfully submitted,



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President of Case School of Applied Science. I see that I am on the program for an address of welcome; that is a mistake-it should have been a word of welcome.

In behalf of the authorities of Case School of Applied Science, it gives me great pleasure to welcome you to the city of Cleveland and to this institution. We think the city of Cleveland is a very good place to hold conventions. Its climate is usually pleasant. It never rains when we have conventions, and on this account it is pleasant for people to come here. Cleveland is a city of homes. We have very few great blocks such as you find in eastern cities, but almost every house stands back from the street, surrounded by shrubbery and shade trees. This is called the Forest City on account of the beautiful trees which line the streets and are found on the lawns in front of our residences. Cleveland is also a manufacturing city and the manufacturers will welcome you to their establishments and give you every opportunity to see what is going on.

So, although I have no official authority to do so, I know I may, in behalf of our citizens, welcome you to the city of Cleveland. I surely can welcome you to the Case School of Applied Science. All that we have, recitation halls, libraries, laboratories, is at your command and I trust you will make yourselves at home. Everything we can do to make this meeting pleasant and profitable for you will be done, and so again I bid you welcome.



Consulting Engineer.

In a paper read before this society at the fourteenth annual meeting in Ithaca, I took for my text, a quotation from Rousseau's “Emile”'_“The art of living is the trade we are to teach.”-I therein attempted to show that no system of education, technical or otherwise, can hope to claim success for itself unless it pays due attention to the subject of right livingunless it can give evidence that the life purpose instilled into the mind of the scholar is adapted to his individual needs, and that his mind is so trained that he grasps the meaning of the world with sufficient clearness to enable him to set before himself a model worthy of imitation.

The discussion of this thesis led us directly into the field of philosophy, and we found that the very act of attempting to appreciate the meaning of the world, the individual, and their relations was philosophy's problem. “The Benefit of Philosophy to the Engineering Student” – indeed, the benefit of philosophy to every thinking individual, is that, by a study of just these philosophical problems, he is enabled to so gauge the purpose and meaning of the world that he can distinguish his own place within it and so work out his own salvation, and self-development.

In a philosophical mood, Ibsen once wrote to a friend—“So to conduct one's life as to realize one's self—this seems to me to be the highest attainment possible to a human being. It is the task of one and all of us, and most of us bungle it." I think you must all agree that the source of this bungling lies not so much in our failure to try at the best life attainable as in our failure to know just what form the best life should take. Too few of us have been trained to philosophise about life. We do not know how to analyse our experience and to pick up the threads of purpose which experience brings to us so as to weave them together in any practical form. And so, through ignorance, we are compelled to leave to the uncertain Fates the duty that by right belongs to each one of us. Most of the stuff of which experience is made is never translated into consciousness and slips by unheeded until it is too late to realize the meaning of the opportunities so presented.

The only possible comparison of the worth of individual life, we argued, is whether the sum is fuller consciousness or not. The material of our naïve experience must become conscious before it can furnish a basis for action. The problem is then, how are we to select from our translated experience the criteria for development. This is a matter for judgment and judging is thus a selecting activity. But the organic functioning of judgments must be adequately under control, and this control is itself a matter for conscious choice whose intellectual parallel we find in the judgments of formal logic. The logic of judgments is then of vast importance in the training of the mind, for judgment must never be reckless

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in its choice but governed by the end in view. To judge adequately therefore, we must first determine the teleological aspect of the conscious process. What I ought to do with myself is the fundamental question, but before this question can be answered I must know what I myself am-what this organic process I term “myself” means. And this again, is a question for philosophy to decide.

Now a process, whether organic or inorganic in . its nature, is never a matter of the immediate moment. It is equally a thing of the past and of the future. And its full meaning-its purpose-is found only in the unity of a conscious span that holds equally present all the steps in its development.

This may perhaps be made somewhat clearer by a little study of the time concept. It is a common saying that all things exist in time. It would be truer to say that all things change in time, for nothing exists that does not change, and without the category of change nothing could exist. Our ability to grasp the nature of things depends upon the ratio of the rate of change taking place in them to the rate of change of our conscious activities, and we only grasp so much of their nature as can be encompassed within the limits of our conscious span.

Consider these words as I speak them. One single word carries little if any of my meaning to you. But as I continue you catch more and more of my idea until, at the end of the sentence you have presented to your mind a sequence of words the meaning of which you grasp all at once. You do not get my meaning merely by the last word spoken, but by

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