is soon exhausted, and the deadening process of habit sets in. Science is perpetually living, always educative. The mind goes from principle to principle; it discovers and inventories new provinces of nature, and applies its principles to their explanation. In reaching vaster unities of nature, it finds deeper principles.

Not the study of tools and machinery, but that of natural science, is more educative, therefore, because it keeps the mind in perpetual activity.

If we pause here and ask ourselves, What is the scope of the inquiry thus far made? we shall be obliged to confess that we have regarded man only in his animal nature-possessing bodily wants of food, clothing, and shelter. We see at once that this is no inventory of man's wants—it falls infinitely short of his requirements as a spiritual being. If machinery were invented so that he could get food, clothing, and shelter in abundance and of the finest quality at the cost of a moment's labor each day, all this would be of small account as an item of civilization unless the human energy saved from drudgery had found channels of expenditure in the vocations relating directly to the education of the spiritual nature of man.

Here we come to the all-important distinction between that which belongs only to the nature of a means instrumental to something else different from itself, and that which is an end for itself. The human mind or soul is an end for itself. Matter and the body are only instrumental, only means for the perfection of the soul.

What, we inquire, are the ideals of perfection of the soul, then? For it would seem that all through our industrial processes there should have prevailed a guiding purpose to subordinate all human endeavor to the interest of the mind. We have already taken note of the science of nature as a purely theoretical study, more educative than any form of art because it is the source of inexhaustible activity in the intellect. Nature in time and space is one world for man's scientific mastery. Over against this there is another world for his sciencethe world of mind.

Nature is before us as organic and inorganic realms. Mind reveals itself in three formsthinking, willing, and feeling. Leaving this psychological point of view, it will be more interesting for us to look at the world of humanity in three aspects. Human nature has revealed itself in institutions, social structures organized so as to make the strong help the weak; the mature assist the immature; the wise the simple. These institutions are the family, civil society, the state or nation, and the church. These institutions are the outgrowth of the human will: In the business of education the youth learns human nature as will in studying history-history taken in a very broad sense. But even history in a narrow sense gives him glimpses of all these institutions acting and reacting upon each of these. One sees the evolution of civilization by the study of history. Here, then, is a branch of study which we must regard as educative in the highest possible degree. Natural science, valuable as it is in emancipating us from drudgery, is rather a science of that which is a means for the development of man as a spiritual being. But history is a science of that which is an end for itself, because it is the exhibition of the structure and evolution of civilization.

History is only one of the spiritual sciences. There are sciences that relate to mind as intellect in its essence, such as philosophy and psychology and logic, with kindred sciences like comparative philology offering to us the revelations which different peoples of the earth have made of their mental structure in language. This study deals also with that which is an end for itself. Again, there is the department of literature and art, in which man has portrayed for himself his human nature in the form of feelings and convictions leading outward and upward to thoughts and actions. For the heart is in a certain sense the primitive fountain from which flows the life-thread before it is divided into the strands of intellect and will. Literature shows us this deepest source of civilization. Homer, Dante, Shakespeare, and Goethe reveal prophetically what after ages work out into clear thoughts and actions. Here then is another, and a very important, study of what is always an end for itself.

History, the revelation of the nature of human will; philology and philosophy, the revelation of what is essential in the human intellect, or the divine part of it; literature and the fine arts, the revelation of the human heart!

First, human nature evolves a dim feeling; then develops it into an idea; then realizes it in a deed, and it becomes an institution to bless the race.

There are three departments to the world of human nature, and two departments to the world of nature below man-organic in plant and animal, inorganic in matter and force.

With this survey of human learning, we are now prepared to see what the school has done in the past and present to provide an educative process for the child by giving him a survey of the two worlds in which he lives, the material and spiritual worlds--the world of means to an end outside of itself, and the world which is an end for itself.

School education should open five windows of the soul, and let it look out upon the two departments of nature and the three departments of mind. Now it surprises us at first to see that school education has done this very thing by its course of study. Arithmetic gives the first glimpse of inorganic nature, for it reveals the nature of quantity, and quantity gives the law to time and space, and to all bodies. Then in geography a glimpse is given of organic nature as related to the inorganic on the one hand, and as related to man on the other-a very educative study indeed! Then there is grammar, which looks into the logical structure of the intellect as revealed in language; history, which reveals the human will; literature in the school readers, showing how the great geniuses of the language have revealed the aspirations of the people in impassioned prose and poetry.

The school does something more than give this all-round glimpse of man's fivefold world. The school teaches the pupil how to restrain his animal impulses to prate and chatter, disturbing the work of others, and himself idle; it teaches him the great lesson of industry and perseverance; it teaches him regularity and punctuality, the great virtues that lie at the basis of all human combination; it teaches courtesy and good social behavior; it lays greatest stress on truth-speaking, by showing the pupil in every recitation how important it is to be accurate in statement, and to fix the exact facts by verification and research.

The studies and disciplines of the school therefore open the windows of the intellect upon all points of the horizon of existence, and they train the will to labor at what is most difficult because most unusual for the animal nature. The lower organized human being can work with his hands with pleasure, while it is still a task of great difficulty for him to contemplate ideas or undertake any sustained trains of thought. If youth can be taught to bring their powers to bear on such ideal subjects as arithmetic, grammar, history, and literature, they certainly can with ease give their minds to any form of manual training or the work of external observation, because the greater includes the less, and the studies of pure science are far more difficult to carry on than studies in applied science.

If we now ask the question, What is the comparative value of tool work? we may see our way to reply, Tool work without the theory of construction is educative to some extent, especially in the first stages of its practice. Tool work taught with the theory of machinery, with applied mathematics, is far more educative than mere tool work, and its educative influence lasts for a much longer time. Tool work with its theory and with natural science is permanently educative, and it does much to raise manual labor above drudgery, and especially is this the case if it is studied with the history of ornamentation and with careful cultivation of asthetic taste.

But when compared with the present course of study in the schools it can not be claimed that manual training opens any new windows of the soul, although it may give a more distinct view from the window that opens toward inorganic nature.

There remains, notwithstanding, a permanently valid place for the manual-training school side by side with apprentice schools for all youths who are old enough to enter a trade, and who are unwilling to carry on any further their purely culture studies. Cultivate the humanities first, and afterwards the industrial faculties. In our civilization there ascend

out of the abyss of the future problems of anarchy on the one hand and of socialism on the other; individualism carried to such extremes that all subordination to peaceable and established law is deemed a fetter to freedom. This centrifugal tendency to anarchy is paralleled by a centripetal tendency that wishes to have the central government perform not only all the duties of establishing justice and securing the public peace, but also to have it own all the property and manage all the industries. In short, the nationalists propose abolishing the sphere of competition and individual enterprise. Education in the history of the world, and in the literature that reveals the aspirations of the human heart, is well calculated to prepare the youth for a rational verdict on the extreme issues that will continually arise among a free people. Above all, we must never yield to the economic spirit that proposes to curtail the humanizing studies in our schools for the sake of adding special training for industries. Rather must we do what we can to extend the period of study in pure science and the humanities, knowing as we do that all which goes to develop the ability of the youth to see possibilities and ideals, goes to make him a more productive laborer in the fields of industry.

CHAPTER XIX.

LIST OF EDUCATIONAL PERIODICALS IN THE UNITED STATES IN 1904.

(1) ARRANGED BY STATES.