feeling, conviction, and action. When we speak of knowledge as a something stored up in books or records ready to be drawn off by anyone who will but open them, we must remember, as Bacon has told us, that "words are generally framed and applied according to the conception of the vulgar, and draw lines of separation according to such differences as the vulgar can follow." Knowledge has no such existence. It is always personal, though not necessarily private. It resides nowhere but in the mind which organizes it. Between the raw materials of food and muscular fitness for work there goes a long process of organic construction. Between the raw materials of knowledge and mental readiness to use it a similar intricate process of selection and organization intervenes. Education can do nothing but prepare the way for this process. The student himself must carry it on. Like pure religion and undefiled, knowledge is ever a function of the consciousness of the believer. There are no educational sacraments which impart a saving grace.

Mechanical education is easy, but it accomplishes only that which should not be accomplished. Real education is hard, for it is a spiritual ministration. The temptation to substitute mere physical manipulation for living interest, spiritual insight, and comprehension ripening into action is the sin which besets us.

Education a life work. According to this view, education is a life process. The individual begins to organize his experience at birth and continues to organize it until he dies. At first the solicitous. care of parents attends him; after that comes a long period of watchful direction on the part of teachers. The purpose of this entire ministration is to fit him progressively to undertake this responsibility for himself. The question is sometimes asked, How are the several stages of his education related? As he passes from the elementary school to the secondary school, and from that to the higher school, and thence into life, how shall we image the journey which he is making or conceive the course which he pursues? In this way, I think:

Let the diagram represent the ladder of life from birth to death; since education is a life process it

may also represent the ladder of education. The space below the first rung is one's preschool experience. Above it comes the elementary-school course, then the secondary-school, and above that the training of the university. The teacher-student relation is common to all these, and if we left the diagram as it stands there would be nothing to indicate a progressive growth in fitness to assume the unaided direction of one's own learning. But draw a diagonal from the bottom of the ladder at the left to the point where the teacher-student relation is represented as ceasing:

Let the spaces to the right of the diagonal represent what the teacher must do and the spaces on the left what the student must do. The student's responsibility grows, and the teacher's directive control gradually disappears. The teacher makes

himself progressively unnecessary. The student little by little learns the process of learning and is at length able to apply it for himself. He has not mastered the omne scibile of his day and generation. All that is knowable " he will never master. That is like the gold at the foot of the rainbow, a pleasing fancy of youth. No one ever searches for it. But to learn to order one's own experiences is a vital necessity and the workable purpose of education.

CHAPTER II

WHAT IS KNOWLEDGE?

Mind is "a survival agency." We bring a mind with us when we come here at birth. By it we become aware of our own states and of the world of men and things about us. It seems to exist in order to guide us on our course through life, to be a sort of pilot to help us to make a safe journey. Consequently our awareness has been called "a survival agency." In perfect health one is not reminded that he has internal organs, and in perfect adjustment one is but slightly conscious of an external world. When difficulties arise and this vegetable-like calm is broken, a condition of relatively keen awareness sets, which lasts in some form until the difficulty is disposed of and peace is restored again. This awareness seems to exist to enable the organism to locate its difficulties and to put an end to them to be valuable in its struggle for life by enabling it to lay hold of or apprehend its world of objects.

We seem also to be born into a world of readymade things the earth, the sky, the stars, time and space, the soil, rocks, trees, plants and animals, and,