the power of
direction; she must be mistress of her fate.

Further, if education is to be a force which makes for co-operation
in place of conflict, she must not be divided against herself. She
must leave behind forever the separations and snobberies, the
misunderstandings, the wordy battles beloved of pedants and
politicians. The smoke and dust of controversy obscures her vision,
and she needs all her energies to tackle the great task which
confronts her. In this regard nothing is so full of promise for the
future as the new sense of unity which is beginning both to animate
and actuate the whole teaching profession, from the University to the
Kindergarten, and has already eventuated in the formation of a
Teachers Registration Council, on which all sorts and conditions of
education are represented.

The materialists have not been slow to see their chance, to challenge
the old tradition of literary education, and to urge the claims of
science. But the aim which they place before us is frankly stated--it
is the acquisition of wealth; they are "on manna bent and mortal
ends," and their conception of the future is a world in which one
nation competes against another for the acquisition of markets and
commodities. In effect, therefore, materialism challenges the
classics, but it accepts the self-seeking ideals of the past
generations, and accepts also, as an integral part of the future, the
scramble of conflicting interests, labour against capital, nation
against nation, man against man. Now the first characteristic of the
genuine scientific mind is the power of learning by experience. Real
science never makes the same mistake twice. Obviously the repetition
of the past can only eventuate in the repetition of the present. And
that is precisely what education sets itself to counteract. The
materialist forgets three outstanding and obvious facts. Firstly,
science cannot be the whole of knowledge, because "science" (in his
limited sense of the term) deals only with what appears. Secondly,
power of insight depends not so much upon the senses as on moral
qualities, the sense of sympathy and of fairness; it needs
self-discipline as well as knowledge both of oneself and one's
fellow-man. "How can a man," says Carlyle, "without clear vision in
his heart first of all, have any clear vision in the head?" "Eyes and
ears," said the ancient philosopher, "are bad witnesses for such as
have barbarian souls." Thirdly, the tragedy of the