of moral education. It means that all phases of the process--
the relation of pupil and teacher, school and home, the government and
discipline, the lessons taught in every subject, the environment, the
proportioning of the curriculum, of physical, emotional and intellectual
culture--all shall be focussed and organized upon the one significant
aim of the whole--_character_.

Further, if education is to overcome the menaces and solve the dilemma
of democracy, it must be carried beyond childhood and youth and outside
the walls of academic institutions. The ever wider education of adult
citizenship is indispensable to the progress and safety of democracy. It
is one of the glaring illustrations of the inefficiency of our democracy
that there are still communities where school boards build school houses
with public money, open them five or six hours, five days in the week,
and refuse to allow them to be opened any other hour of the day or
night, for a civic forum, parents' meeting, public lecture or other
activity of adult education; and yet we call ourselves a practical
people! Surely, in a democracy, the state is as vitally interested in
the education of the adult citizen as of the child.

Herein is the significance of those various extensions of education,
developing and spreading so widely to-day. University-extension and
Chautauqua movements, civic forums, free lectures to the people by
boards of education and public libraries, summer schools, night schools
for adults--all are illustrations of this movement, so vital to the
progress of democracy. Through these instrumentalities the popular
ideal may be elevated, the public mind may be trained to more logical
and earnest thought, citizenship may be made more serious and
intelligent, and finally a most helpful influence may be exerted on the
academic institutions themselves. It is an easily verifiable truth that
any academic institution that builds around itself an enclosing
scholastic wall, refuses to go outside and serve and learn in the larger
world of humanity, in the long run inevitably dies of academic dry rot.

In the endeavor to solve the problem of democracy cannot we do more than
we have done hitherto in cultivating reverence for moral leadership--the
quality so much needed in democracy at the present hour? This may be
achieved through many aspects of education, but especially through
contact with noble souls in literature and history. History, above a