avoid cheating them of
their opportunities for loyalty; may inspire them with their own best
type of loyalty, and may so best serve the one great cause of the spread
of loyalty among mankind. Or, if I may borrow and adapt for a worthy end
Lincoln's immortal words, the moral law is this: Let us so live, so
love, and so serve, that loyalty "of the people, by the people, for the
people, shall not perish from the earth," but shall prosper and abound.

The scheme of life thus suggested is, I believe, adequate. I next want
to tell what bearing the spirit of loyalty has upon insight.

The insight that all of us most need and desire is an insight, first,
into the business of life itself, and next into the nature and meaning
of the real world in which we live. Our forefathers used to center all
their views of life and of the world about their religion. Many of the
leading minds of to-day center their modern insight about the results of
science. In consequence, what I may call the general problems of
insight, and the views of life and of the world which most of us get
from our studies, have come of late to appear very different from the
views and the problems which our own leading countrymen a century ago
regarded as most important. The result is that the great problem of the
philosophy of life to-day may be defined as the effort to see whether,
and how, you can cling to a genuinely ideal and spiritual interpretation
of your own nature and of your duty, while abandoning superstition, and
while keeping in close touch with the results of modern knowledge about
man and nature.

Let me briefly indicate what I mean by this problem of a modern
philosophy of life. From the modern point of view great stress has been
laid upon the fact that man, as we know man, appears to be subject to
the laws of the natural world. Modern knowledge makes these laws appear
very far-reaching, very rigid, and very much of the type that we call
mechanical. We have, therefore, most of us, learned not to expect
miraculous interferences with the course of nature as aids in our human
conflict with destiny. We have been taught to regard ourselves as the
products of a long process of natural evolution. We have come to think
that man's control over nature has to take the general form which our
industrial arts illustrate, and which our recent contests with disease,
such as the wars with tuberculosis and with yellow fever, exemplify.
Man, we have been led to say, w