and whether he has the strength of will to abide by what his judgment teaches him is right. But the transition from thought to deed must not be made on insufficient or false reasoning. The experience of each of us is quite a different thing from the experience of our parents or of our teachers. What seems right to the individual in the light of his parents' ideas may be quite wrong and immoral for his own life. He must be taught to think about and correctly analyze his own experience. He must, so to speak, take the world into his confidence. It is the expression of his own individuality and he must make the best of it.

We may say then, with the Émile, that the art of living is the trade we are to teach, and whatever else an education may do for us, if it is to make us worthy of our opportunities, it must first show us how to live. How we ought to conduct ourselves toward the world is then the essential point, and before we can intelligently outline a scheme of conduct we must if possible learn what relations the finite self bears to the world at large.

The world, says the philosopher, is your larger self. It is "the totality of life that at this moment you fragmentarily grasp. In short, the world is purely what you make it. A narrow life means a narrow world. It is the full life of a full world that you must seek to live. This is your task and anything short of complete success therein leaves you a bank rupt in proportion to your failure.

But, to live completely, you must put yourself in touch with all the world, not with one small aspect of its being. The men who have outlined the world for us, the men whose wills are expressed in our life"The World and the Individual," Royce.

the consistent selves and individuals of our finite world-were never men of narrow lives. Life and the world meant more to them than the interests of a single self or of any one group of selves. They grasped the whole unity of the world, its all-embracing purpose, and its manifoldness in unity as expressed in our separate but closely inter-related selves. Our lives have been moulded by such men of deep understanding and, by them, our thoughts have been turned away from the merely possible to an expression embodied in the valid and the concrete.

In fact no one but the man of broad knowledge knows or realizes the depth of the intricate connections and interweaving among the many fields of human effort nor can hope to guide this effort so as to prevent the clash and confusion arising through mutual ignorance. We sometimes say these men have great executive ability which is only another way of saying that their deeper insight enables them to see farther than ourselves. They are able to say to the specialist, "Your efforts will be quite useless unless carried on in this or that direction." Why? Because, from their viewpoint of the world, they stand above the specialist. Because their scope is larger; because for their practical purposes the world is a many sided object, each facet formed with a purpose expressed in certain laws, and the whole presenting one governing principle that they more or less completely grasp.

I do not say that such men are always the highest type of the individual. But they illustrate the principle that the man whose systematized knowledge is the broadest is best equipped to meet the demands of whatever he conceives his life to be. The true life

of the world is infinitely beyond any such hard worka-day expression because the best life must be founded on an essentially moral basis.

We often hear it said that this is the age of the specialist. That every man must devote his entire time and all of his efforts to one thing, that he is only valuable in so far as he knows more than any one else about some one subject. Success is possible to such a man, if by success one means that he is to be the slave of his business, and that, when all is said and done, he leaves only his business behind him. Does he ever stop to ask himself what it is that he is so ardently striving to do? You may say that the love of gain is not generally the actuating principle. It is, you claim, the love of work, and the joy of achievement that serve as motives to spur him on. Yes, but spur him on to what? How can he know that his efforts are not relatively wasted if he does not know what it is that he is to gain by his struggles for selfexpression? Is it fame? But, what an etheric willo'-the-wisp is fame! So weak is its flame that it is fairly extinguished as death snatches the laurel wreath from the lifeless brow. Is it achievement? Lo, even as the mason lays the stone it crumbles in decay. Is it discovery? Wider knowledge, like the sun, causes your torch to cast its shadow. Is it wealth? Verily, death shall find you poorer than the beggar. So the story runs. The passing things of this moment-in what consists their stability and worth? And all that our empirical sciences call life -has it no such deep foundation of truth that its purposes and being can find no better expression than in things such that, even as we grasp them they are torn from our faltering hands? Is it that such things

are but the surface ebullition of the current boiling beneath? Such we claim they are, and we also argue that their only value is the indication which they furnish of a life absolute and individual in itself, yet embracing an infinite variety of modes of expression of which our life is but a fragment and, mayhap, nay with every probability, a very insignificant fragment at that. Even so we are not doomed to disappointment. In eternity all purposes must be fulfilled-indeed their fulfillment is an implication of their being just as every part of the winning of that fulfillment, even this part taking place in our temporal world, is a necessary and integral portion of the fulfillment itself. But, all finite effort makes for a successful culmination only when that effort is in harmony with the deepest purposes of life, and is therefore moral. Temporary success may seemingly be achieved where immoral deeds are the outcome of discordant purposes, but the toll is rigidly exacted in every case and all the world must eventually pay for every transgression of the moral law. Such is our outcome. The principle that ought to guide our lives is the principle of harmony, and its deepest meaning cannot be found in any fragment of the world, but only through experience, knowledge, and appreciation of what the world in its totality can show us.

So that the specialist so-called simply leaves out of his life the greater part of that experience the winning of which ought to constitute his life-work. He gains no self expression. His individuality has no scope and though he may count himself successful, his success is of a very illusory nature. He may win fame in his own field of endeavor. His work may produce great results. He may make great discover

ies. He may count great wealth as his. But surely success is not found only in such passing things. Other men who in their lives have achieved none of these have still counted themselves successful. Is it then to win happiness that should be the summit of ambition? But happiness is a very relative term. Our really great men have rarely been happy men. Rather is happiness the outcome of ignorance. We are happy because we know no better.

The only criterion of success then is the value of the finite individual life as a moral agent. We should strive, not for our own ends, but for universal ends. Your life is successful just so far as it helps to unify and harmonize experience, and this is a task that can never be temporally accomplished. Those who set themselves a duty whose fulfillment can be won in the period of our human time span can only meet with disappointment, and this is a necessary corollary of our finitude. Whatever deeds are the outcome of my purpose in this finite life ought to be looked upon only as stages in the development of the internal meaning of my ideas. What I must seek is a clearer determination of my will and I can never find just what it is that I ought to do unless I first determine what relations my life bears to the world about me. Therefore, the chief purpose of my education should be to give me such an understanding of the rest of the world that I can at least in some way properly see my own life as contrasted therewith. That this is an endless task I admit, but at least the developing self can be made to understand where he is to find the world and how he ought to interpret its relations to himself.

In whatever way the lesson is learned the process