e an unconscious revival of the defects
of the Platonic scheme (ante, p. 89) without its enlightened method of
selection.

(2) Civic efficiency, or good citizenship. It is, of course, arbitrary
to separate industrial competency from capacity in good citizenship. But
the latter term may be used to indicate a number of qualifications which
are vaguer than vocational ability. These traits run from whatever make
an individual a more agreeable companion to citizenship in the political
sense: it denotes ability to judge men and measures wisely and to take
a determining part in making as well as obeying laws. The aim of civic
efficiency has at least the merit of protecting us from the notion of a
training of mental power at large. It calls attention to the fact that
power must be relative to doing something, and to the fact that the
things which most need to be done are things which involve one's
relationships with others.

Here again we have to be on guard against understanding the aim too
narrowly. An over-definite interpretation would at certain periods have
excluded scientific discoveries, in spite of the fact that in the last
analysis security of social progress depends upon them. For scientific
men would have been thought to be mere theoretical dreamers, totally
lacking in social efficiency. It must be borne in mind that ultimately
social efficiency means neither more nor less than capacity to share
in a give and take of experience. It covers all that makes one's own
experience more worth while to others, and all that enables one to
participate more richly in the worthwhile experiences of others. Ability
to produce and to enjoy art, capacity for recreation, the significant
utilization of leisure, are more important elements in it than elements
conventionally associated oftentimes with citizenship. In the broadest
sense, social efficiency is nothing less than that socialization of mind
which is actively concerned in making experiences more communicable;
in breaking down the barriers of social stratification which make
individuals impervious to the interests of others. When social
efficiency is confined to the service rendered by overt acts, its
chief constituent (because its only guarantee) is omitted,--intelligent
sympathy or good will. For sympathy as a desirable quality is something
more than mere feeling; it is a cultivated imagination for what men have
in common and a rebellion at whatever unnecessarily divides them