ense. It deals with the eternal
and the universal. And the world of experience can be brought under
control, can be steadied and ordered, only through subjection to its law
of reason.

It would not do, of course, to say that all these distinctions persisted
in full technical definiteness. But they all of them profoundly
influenced men's subsequent thinking and their ideas about education.
The contempt for physical as compared with mathematical and logical
science, for the senses and sense observation; the feeling that
knowledge is high and worthy in the degree in which it deals with ideal
symbols instead of with the concrete; the scorn of particulars except
as they are deductively brought under a universal; the disregard for
the body; the depreciation of arts and crafts as intellectual
instrumentalities, all sought shelter and found sanction under this
estimate of the respective values of experience and reason--or, what
came to the same thing, of the practical and the intellectual. Medieval
philosophy continued and reinforced the tradition. To know reality
meant to be in relation to the supreme reality, or God, and to enjoy the
eternal bliss of that relation. Contemplation of supreme reality was the
ultimate end of man to which action is subordinate. Experience had to
do with mundane, profane, and secular affairs, practically necessary
indeed, but of little import in comparison with supernatural objects
of knowledge. When we add to this motive the force derived from the
literary character of the Roman education and the Greek philosophic
tradition, and conjoin to them the preference for studies which
obviously demarcated the aristocratic class from the lower classes, we
can readily understand the tremendous power exercised by the persistent
preference of the "intellectual" over the "practical" not simply in
educational philosophies but in the higher schools. 2. The Modern Theory
of Experience and Knowledge. As we shall see later, the development of
experimentation as a method of knowledge makes possible and necessitates
a radical transformation of the view just set forth. But before
coming to that, we have to note the theory of experience and knowledge
developed in the seventeenth and eighteenth centuries. In general, it
presents us with an almost complete reversal of the classic doctrine
of the relations of experience and reason. To Plato experience meant
habituation, or the conservation of the net product of a lot of p