To be sure, it will be impossible for a considerable time to realize such a school, chiefly because only a few families will be willing or, indeed, able to live in a pedagogical province. For this reason it will be necessary, for some time, to construct artificial families, bringing these, as near as possible, up to the standard of ideal families. And this, indeed, is what is done in the Rauhe Haus, of which I have spoken. But every effort ought to be made to induce parents to form themselves into groups of families round an educational institution, and to make that in reality the centre of their lives, as it ought to be. For if it be true, as I fervently believe it is, that the aim of all our efforts ought to be the production of perfect men and women, then our lives ought to revolve round an educational institution. At present the abodes of men are determined, in large degree, by their business, and this for the reason that, in this blind age, we have come to think the end of life to be the making of money. When the true purpose of life is recognized, men will not hesitate to allow their abodes to be determined by educational facilities. I think the day will come when this nation, nay, the whole world, will consist of communities, each grouped round a school, which will then include a theatre and a church. For the whole community will be an educational institution, training men all the way from the cradle to the grave. But, for a considerable time, we must content ourselves with training the young, and in drawing up a scheme of a school for them. I cannot give this scheme in detail at present; but I hope to place it before the public in a very short time. I shall merely say that it must include departments for training boys and girls continuously in all the faculties of body, soul and spirit for all the duties of life. There will be a farm and a farm-school, giving instruction in the arts of agriculture, horticulture and arboriculture, as well as in the production of raw material. There will be a gymnasium, a swimming bath, an art-gallery, a theatre, a laboratory, a series of work-shops for manual training, a laundry, a business establishment, and a school for the training of the intellectual

powers. There will be arrangements for the disciplining of the will, and for the drawing out of the emotions in order to purify them. A great agency for the latter purpose is the theatre, as Aristotle saw a long time ago. There are many other details of the scheme into which I cannot now enter. But among all the things which it will contain there will not be one servant. All the work, without exception, will be done by the pupils, under the direction of teachers. Not only will each pupil attend to his own room, make his own bed, etc., but the pupils among them will do everything that the establishment needs after its foundation-all the iron, stone, brick and wood work, all the building, all the repairs, They will sweep, wash and polish; they will wash, iron, mangle and mend; in one word they will "run" the establishment, and do so as far as possible independently of the outside world. Whatever necessaries can be raised upon the farm-cereals, milk, butter, eggs, vegetables, chickens, etc.,-must be produced there. Whatever implements can be manufactured in the shops must be produced there, from brooms up to books, maps, globes, and mathematical instruments. The school must be a miniature world.

And this brings me to the third point: By what methods can a complete education be realized? This means two things: (1) How can such a school as I have described be brought into existence? (2) How can it be used when it does exist?

The school which I have sketched must, I am sure, look a visionary thing, which it would be almost impossible to realize. It would require a great deal of capital, a great many paid teachers, a great deal of original teaching ability and enthusiasm, which are rare. Where are these to come from? Are we to go around the country to collect subscriptions to the extent of some millions, employ an expensive architect, and set out with great buildings and an expensive array of apparatus? Shall we gather famous teachers from all the winds of heaven and pay them big salaries? Nothing of

the kind! This is the worst possible way for realizing a great educational institution. We must begin small, and let things grow. The very growing will be one of the best means of education. All that we require, to begin with, is a clear scheme of education, printed, so that it may be carried among people of earnest minds, a stocked farm of some fifty or a hundred acres, not altogether a wilderness, a building capable of accommodating two or three teachers and twenty or thirty scholars, so many earnest teachers willing to co-operate on equal terms with each other, and so many pupils. That is all, except perhaps a capital of a few hundred dollars, to start the work with. A farm, a building, and three men, say, of earnest mind, with a very small capital, could make the best possible beginning. All the rest would depend upon the work of the teachers. The school should be, in the strictest sense, cooperative. Every person engaged in it ought to be a capitalist, in the sense of having his share in the plant and work and management of the school. There ought not to be a wageworker on the place. This is a most important and essential point. The school must be an embodiment of the principle of co-operation, which is the principle of humanity, the principle that is destined to solve for us the labor question and many other questions. It is absence of co-operation, or else forced co-operation, that is the cause of much of the evil from which we are now suffering. The school of the future must be a school for the life of the future, which, if it is human, and not sub-human, will be a life of kindly co-operation, and no longer of selfish competition and struggle, wherein every man's hand is against the hand of every other.

And this answers the second part of the question of method. When the school is established, it must employ the methods of co-operation, and none other. The teacher must treat his pupils as fellow-workmen, not only in the great edifice of life, but also in all minor matters, treat them with consideration, patience and care, not only instructing them, but, what is far more important, being to them a guide and an example in all

the relations of life. There are many details in connection with this matter, which, if space allowed, I should gladly discuss; but perhaps I have said enough to show you what I consider the nature of the new education to be.

Let me sum up. The aim of our life and all our activities is to produce perfect men and women, rich in all the qualities of head, heart and hand, rich in wisdom, in human love and in helpful energy. The way to do this is through education, extending to all the faculties of body, soul and spirit, with a view to all the relations of human life. Such an education is possible only in an institution composed of parents or their representatives, professional teachers, and a social order. Of these three things, therefore, must the school of the future consist. And all these things must co-operate to the common end. The school, to be effective, must be a miniature of society, a nursery in which the young human plants are reared amid developing influences, and strengthened, before being transplanted into the soil of the great world.

Education is the duty of duties; it is the only way in which the law of heredity can be made to work good and not evil. It is the contribution of the heaven-given, heaven-inspired huma n will to the world's work; it is the element of freedom, slowly subduing and using the reckless, unfeeling powers of fate. Freedom implies education of head, heart and hand. If we would be free, therefore, we must make education our supreme task.

SIXTH-DAY AFTERNOON.

EDUCATION CONTINUED.

CHARLES G. AMES said:-I listened this morning for an hour with both pleasure and profit to the closely-wrought, careful, thoughtful, broad and very positive paper by Prof. Davidson, and I am not ambitious enough to wrestle with him in respect to the points wherein I see an opportunity for some difference, and what I have to say which seems like disagreement is said with a great deal of diffidence and more by way of suggestion than with any sense of being a critic. Certainly

I thank him in the first place for the masterly arraignment of the present defective methods of Education. Without deeming them wholesale, however, they seem to me to be rather inefficient than absolutely wrong, but, in general I agree with him that the human race has been badly neglecting itself; in general I agree with him that we have been making a very small use of very large resources, a very wasteful use of very precious powers and opportunities, and I agree with him and thank him also for recalling us to the fact that the educational interest, largely construed, is the chief interest and ought to be the chief industry of the human race; that whatever else comes in conflict with the interests of education ought to give way to it; ought to surrender to it; ought to become tributary to it, for with his conception of education, with his interpretation of it, it includes all interests and puts them in harmony with each other and subjects them only to human welfare which it makes them serve. Indeed it is humanity deploying its forces in order to the highest uses.

How to put religion into education is a hard problem, I do not try to put it in. I find it there, or I find it provided for in the nature of man. Whatever there is of religion is present in human nature germinally. I do not think we shall ever reach or realize any other. The true education for me must be the unfolding and development of what is thus provided for in the nature of man. The constitution of man and the bylaws made in pursuance thereof make the supreme law of his life, anything in the books or precedents to the contrary notwithstanding; and since the constitution of man and the bylaws made in pursuance of it are the supreme law of life our chief business is to live to develop the human being in harmony with his own constitution and nature, and so I look for what is implied rather than asserted; I look for a strong formation provided in human nature as the basis of the New Education.

And in this I think there is no ground for dissent. I had a feeling, which I suppose some present shared that he laid it