thing as consciousness in a scientific investigation."" The imagination of this biologist was so disqualified by his studies for apprehending the realities of consciousness that it seemed absurd to him to take any account of them at all! Each subject has its appropriate imagination, and the cultivation of the imagination by exercising it upon one subject matter is not the cultivation it would receive by exercising it upon another. Galton found that people in general society have as a rule much greater power to imagine in definite and vivid ways the things and events of ordinary life than men of science. The reason is that men of science are engaged for the most part in dealing with the images of symbols, and they therefore lose the power to form definite and clear-cut images of things.

Reasoning. -The same is true of reasoning. Every teacher knows how common it is to meet students who excel in one study, but who are below mediocrity in another. And biography is crowded with examples which show that excellence in one field is no warrant for inferring excellence in another. Charles Sumner, excelling as a statesman, but below mediocrity as a mathematician; Darwin, almost failing as a student of Latin and Greek, but with powers of reasoning in other fields which have placed him in the very front of the naturalists of the world; Sir William Hamilton, with powers as a metaphysician of the highest order of excellence, but with little capacity for mathematics

are cases in point. One may say indeed that one of the great characteristics of the nineteenth century is to emphasize more and more the value of expert knowledge. Who cares for a mathematician's opinion about currency, or for an economist's opinion about mathematics? Who

wishes to know what a clergyman thinks about geology, or what a geologist thinks about theology? President Eliot well says: "Confidence in experts, and willingness to employ them and abide by their decisions, are among the best signs of intelligence in an educated individual or an educated community." The reason is not only that expert knowledge is essential, but expert reasoning. In acquiring the knowledge of his specialty, the expert has acquired facility to reason upon it so that he is as much superior to the layman in a certain kind of reasoning capacity as he is in the possession of a certain kind of knowledge.

Truth Emphasized by the Notion of Symmetrical Development. We seem justified in concluding, then, that there is no such thing as a universal training of perception, memory, imagination, reasoning. The notion of symmetrical development has played its part upon the educational stage. It is time for the curtain to drop upon it forever. That part has undoubtedly been useful. The idea of symmetrical development has helped us to remember that man is more than intellect that a man whose intellect alone is developed has a poor education, no matter how well developed his intellect may be, as a man with a good deal of taste in some directions is likely to be a drivelling sentimentalist without a proper training of his intellect. A conception which has helped to keep such facts before our minds has rendered important service. It has also emphasized the fact that teachers have so much difficulty in remembering that the proper training of the intellect consists in something more than imparting knowledge.

ERRORS SUGGESTED.

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Errors Suggested by it. But it has also done a good deal of harm. Few educational experts to-day doubt that we require our pupils to study arithmetic at least twice as long as we ought. Why do we do it? Because of the notion of symmetrical development. With the idea that the study of arithmetic is especially adapted to train the reasoning power, we put our pupils at it when they start to school, and keep them at it until they enter the high school, and sometimes even longer. The same reasoning is used to justify the vicious extent to which our pupils are required to study technical grammar. I can not take time to point out the mischief which this mode of reasoning has wrought in high schools and colleges-to show the absurdity, for example, of requiring American citizens to study Latin, and not requiring them to study American history; of requiring them to study Greek, and not requiring them to study political economy; of requir ing them to study higher mathematics, and not requiring them to study municipal government. Accept the theory that the training of the reasoning power upon one subject is to an equal extent a training of it to deal with any other subject — and such requirements are wise. Accept the theory that we acquire the capacity to reason upon any subject matter by actually reasoning upon that subject matter and such requirements are absurd.

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If, then, we must abandon the idea of symmetrical development as the criterion by which we are to be guided. in the determining of courses of study, what shall be our guiding principle? This question I will try to answer in the following lesson.

QUESTIONS ON THE TEXT.

1. What is meant by the training of the faculties of the mind? 2. State Huxley's opinion on education.

3. In what particular was he mistaken?

4. What conclusion does Physiological Psychology suggest?

5. What conclusions can we draw from experience in the case of (a) observation, (b) memory, (c) imagination, (d) reasoning?

6. What truth is emphasized by the notion of symmetrical develop. ment?

7. What errors are suggested by it?

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rion which is to guide us in selecting courses of study is the question as to the end of education. The Herbartians tell us that this end is character. Taken in the ordinary sense, as the equivalent of moral character, we all know that is not true. All of us are acquainted with men of character who are not educated.

Dewey's Definition of Character.

But I find myself obliged to dissent from the view that the end of education is the development of character, as character was defined at the recent (1897) meeting of the Herbart Society. Said Dr. Dewey: "Character means power of social agency, organized capacity of social functioning. It means, as already suggested, social insight or intelligence, social executive power, and social interest or responsiveness." In other words-according to Dr. Dewey-that man is educated who sees the needs of society, has capacity to promote them, and is disposed to do it.

It Regards Man Simply as a Member of Society. Why not say, That man is educated who sees his own needs, using the expression in the most comprehensive