of the brain, are manifestations of physical things known in common by all observers, either directly or through analogy with other things which are known directly, and which can be analyzed, accurately measured, and reduced to a mathematical basis. Experimental psychology furnishes abundant illustrations of this. On the other hand, from the point of view of teleology, the relations of thoughts and feelings can be determined only by the rule-of-thumb method of trying them in one's own mind, because they are connected by bonds of meaning, which can be understood only by being felt, and because the price paid for individuality is that one can feel only the content of his own mind and can never become directly conscious of that which is in the mind of another. The public speaker, for example, tries his arguments upon himself to determine what effect they will have upon his audience; the writer of advertisements imagines himself in the place of his readers and includes in the vernal advertisement, the ideas that would have the desired effect upon him; the teacher sympathetically puts him- some ad self in the place of his pupils, tries his lesson plan in couldnt imagination, and thus judges from what takes place in se fall foor enough his mind what experience his pupils will have. Yet, eve although in general this method is practically valuable, as the successful efforts of orators, advertisers, and teachers who use it bear witness, the address may not lead to the convictions intended, the advertisement may not excite a desire for the articles offered for sale, and the ideas and feelings which the pupils do actually get may differ from the ones expected. Indeed, those who use this rule-of-thumb method may differ one from another in their conclusions. It is to overcome just such difficulties as these that natural science has been called upon to adapt its accurate and authoritative methods to the realm of mind. In the psychological laboratory, mechanical descriptions and explanations, objective measurements and mathematical technique have begun to replace with scientifically tested truths the inaccurate and conflicting opinions which individuals have formed about mental phenomena by examining subjectively their own experience. Compared with that of natural science, the teleological way of regarding people has the advantage of being easier to use. It is the common way of everyday life, used by children as well as by grown-ups, by the illiterate as well as by the most learned. But although a little child can know meaningful connections between thoughts and feelings, many a university student finds difficulty in understanding the efficient causal connections paralleling these mental phenomena, when the mind is regarded from the point of view of natural science; and although an ignorant beggar may control the ideas and feelings of another person regarded teleologically so as to get food and clothing, the most capable psychologists are still puzzled with regard to the materialistic explanation of this persuasion. Indeed, the contrast need not be so marked. How many teachers now in our schools would have been excluded from educational work if there were no simpler guide for teaching than the principles of biology and psychophysics! Each point of view, therefore, is found to be strong where the other is weak. In order to take advantage of the strong features of each, it is necessary to translate the accurate and authoritative educational principles of natural science into the familiar language of the teleological view of life, so that these principles can be understood and used more easily. But this is not all. The point of view of teleology has further claim to be the basis for the unification of the principles of education; namely, that it is more comprehensive and more fundamental than that of natural science. In the case of primitive man, the teleological view alone was taken. Tribes separated by mountain and ocean all believed in animism, which represents the actions of things as controlled by final rather than by efficient causation. When, after many centuries, natural science became triumphant in the physical world, it began a conquest of the mind; but, although it has made rapid progress and notable achievement in explaining the spiritual world according to natural law, this work has only begun, and where it has not advanced, we are still dependent for guidance upon the teleological view alone. For this reason, psychology, which first came to its conclusions through introspection and which has since substituted psychophysical for teleological explanations, has now taken on a hybrid character. In view of these facts, it is evident that, owing to the youth of the latter, idealism has a broader vision than natural science. But even when natural science has come into its own, it will not be able to catch all things in experience with its net of physical description and explanation. It was called into existence in the service of man's purposes understood and appreciated, not mechanically explained; it will always remain in this service. The scientist never makes any investigation except when led to do so by some purpose. Science has no value and cannot even be defined without reference to the purpose which it serves. Its expression in book and lecture is addressed to man regarded teleologically. However mechanical human life may be made to appear, the fact still remains that purpose teleologically felt, not mechanically explained, is the pillar of cloud by day and the pillar of fire by night that leads natural science through the wilderness of investigation and gives value and meaning to its activities. In the most intimate and fundamental relations of life, moreover, our fathers and mothers, our brothers and sisters, our friends and our enemies are not looked upon, will never be looked upon, as mere psychophysical organisms, the products of heredity, variation, and natural selection, fated to a continuous adjustment to environment through stimuli and responses. They are acknowledged, and always will be acknowledged, as persons who have feelings of ideal values, in the light of which they affirm and deny, choose and reject, like and dislike, love and hate. There is something more significant in the Bunk!! mother's love for her child and in the holy aspiration of What is the saint than can be revealed by accounting for these Mother emotions as we account for squirming when one is tickled Love? Sex and gasping when one is hit in the stomach. This deeper or Self significance is revealed only from the teleological point mess? of view, through sympathetic understanding and appreciation in terms of one's own experience. So long as a halo of worth is worn by love and duty, so long, indeed, as any value whatever remains in life, the language of natural science will never be the language in which man expresses his deepest convictions. It is not an accident that the great religions recognize a divine purpose in the universe; it is not an accident that the great philosophies are idealistic. 4 VI The method here adopted for presenting the principles of educa- Before undertaking to present the principles of education in terms of the language of teleology, one more problem must be solved. A plan of procedure, a method of organization, must be found which will present these principles in the most economical and effective way. Since ideas come into the mind when they are called for in the solution of problems, it is desirable to get a series of problems which will bring the principles of education to mind in a systematic way. The best series of problems is undoubtedly that which appears when one follows the steps ordinarily taken in the investigation of any complex thing. When a youth successfully investigates the nature of a mechanical toy, he takes the toy apart and puts it together again; to understand the constitution of the material world, the chemist has separated material objects into their chemical elements, and then has found and stated as laws the uniform ways in which these elements unite to make the objects; understand the nature of language, the grammarian has analyzed language into the elementary parts of speech and then has discovered and stated as rules of grammar the uniform ways in which these parts of speech combine; to understand our institutions, the historian seeks through historical analysis to find the purposes which gave rise to them and the way in which these purposes and the solutions of attendant problems have combined to make them what they are. Analysis and synthesis are the steps that to |