s and exacting toward ourselves.

The new philosophy has its chief bearing on conduct, not in abstract
conceptions about fate, free will, and responsibility, but in the
stimulus it gives to find new tools and weapons of moral achievement.
How shall we make men good? No longer by the mere appeal to reason; no
longer mainly by promise of heaven and threat of hell. Still appealing
to reason, to hope and fear, to imagination, we must go on to put about
men all stimulating influences, all guiding appliances. We must begin in
the formative stage. The hope of the future is in the child; we must
educate the child by putting him in true touch with realities,--realities
of form, color, and number; of plant and animal life; of play and
pleasure; of imagination; of sympathetic companionship; of a miniature
society; of a firm yet gentle government. The education must go on
through youth, and must introduce him to industry not as drudgery but as
fine achievement. So of every phase of humanity. The criminal is to be
met not with mere penalty but with remedial treatment. In the sordid
quarter must be planted a settlement which shall radiate true
neighborhood. The state must be so ordered as best to promote the
material good and the essential manhood of its citizens. The church must
serve some distinct purpose--of ethical guidance, of emotional uplift, of
social service--in character-building. Such are the forces to which we
now are turning. Where ancient philosophy appealed through the lecturer
at his desk, where Christianity sent its missionary to proclaim a faith,
or set its priest to celebrate mass, or its minister to preach a
sermon,--in place of these partial resources we now realize that every
normal activity of humanity is to serve in building up man, and that "the
true church of God is organized human society."

The church of God,--but has man a God? There is, says Spencer, some
inscrutable power from which all this vast procedure springs; its nature
we know not and cannot know. The thought of it moves us to wonder and
awe,--and this is the legitimate satisfaction of the religious sense.
And here it is that his philosophy utterly fails to satisfy. Yet it
marks the passing away of the attempt to interpret Deity in terms of
exact knowledge. Whatever form religion may hereafter wear, the old
precision of statement must be abandoned; the intellect must be more
humble. And further, the Spencerian view is wholly diff