t is outside the present discussion: University Extension
knows nothing of social distinctions. It has to do with a far more
important mode of 'rising' in life,--that of rising in the rank to which
a man happens to belong at the moment, whether it be the rank in which
he started or any other. There is a saying that all men are equal after
dinner: and it is true that, while in the material wealth we seek in our
working hours equality is a chimera, yet in the intellectual pursuits
that belong to leisure there is no bar to the equality of all, except
the difference of individual capacity and desire. Macaulay tells of the
Dutch farmers who worked in the fields all day, and at night read the
Georgics in the original. Scotch and American universities are largely
attended by students who have had to engage in menial duties all the
summer in order to gain funds for their high education during the
winter. And every University Extension lecturer, highly trained
specialist as he is, will testify how his work has continually brought
him into contact with persons of the humblest social condition whom a
moment's conversation has made him recognize as his intellectual equals.
No one has any difficulty in understanding that in religious intercourse
and experience all classes stand upon an equality; and I have spoken of
the foundation for the University Extension movement as being the
growing recognition of education as a permanent human interest akin to
religion. The experience of a few years has sufficiently demonstrated
the possibility of arousing such interest: to make it universal is no
more than a practical question of time, money and methods.

But no doubt when we come to _modus operandi_ the main difficulty of the
movement is the diversity of the classes it seeks to approach--diversity
in individual capacity, in leisure, means, and previous training.
Opposite policies have been urged upon us. Some have said: Whatever you
do, you must never lower the standard; let the Extension movement
present outside the universities precisely the same education as the
universities themselves are giving, however long you may have to wait
for its acceptance. On the other hand, it has been urged: You must go
first where you are most needed; be content with a makeshift education
until the people are ready for something better. The movement has
accepted neither of these policies, but has made a distinction between
two elements of university training