To accomplish these ends will require profound modifications of current educational equipment and method; but chiefly along the lines of making vital contacts between school and industry, of real civic teaching, and of opportunities for perennial reeducation. These problems in

volve continuation schools for both youths and adults, university extension, such coöperative organizations between universities and workers as the French universités populaires, workingmen's colleges, public lecture systems as in New York and Chicago, polytechnics, and public urban universities. Most of these have to do with city. life. But no less important is the problem of rural social education and reeducation. Hence the demand for introducing and adapting the Scandinavian Folks Hoysckoler or People's High Schools, designed to combine liberal, vocational and civic reeducation for adults. So far we have reached only the elementary stage of response to this demand; for example, in the Moonlight Schools of rural Kentucky, and in Agricultural High Schools.

To these forms of education must be added some five hundred Social Settlements now at work. They have done a notable job of pioneering in educational experiment, particularly along lines of manual art, recreation, and civic intelligence. Side by side with them are to be reckoned the institutional churches and boys' clubs. And frequently growing out of them, the various forms of vacation schools, vacant lot gardening, manual training centers, little theaters, traveling museums, and, above all, playgrounds. One. of the most hopeful aspects of recent educational development is the rapid extension of organized recreation. Every important city in America is striving to equip itself with playgrounds. The tendency is sound; for it is no futile. paradox to hold that the best introduction to sound work is sane play. If we want coöperation and the creative art

impulse in industry there is no surer way of getting them started than through organized team play. If we want to teach conservation and self-government, again there is no better road than through the directed playground and its adjunct, the school garden.

The forces of recreation and education can be focused through such institutions as public social centers, to include healthful forms of dancing, outdoor play, baths, public lectures, the drama (primarily amateur), educational moving pictures, art and nature collections, and the housing of neighborhood organizations like Boy Scouts, Women's Clubs, civic and commercial bodies. Such a plan is workable alike for country or city.

The library, too, has heard a new educational call and tends to become more than a safe deposit for books. Its ideal now is to send out its treasures into the schools and thence into the remotest neighborhoods. It feels the pulse of public affairs, and advertises. It seeks to anticipate private needs and to clear the weeds from channels of public opinion.1 Hence, reading and study classes for school children and classes for the foreign born are formed, lecture courses and debates added, art collections installed. Some libraries have become full-fledged social centers, with swimming pools, gymnasiums, and dancing rooms.

Education tends also to function along the lines of health and moral education. I do not mean that medical inspection of children has justified its claims or that it is an end in itself. Its chief service has been to awaken the public to the meaning of community ill-health and the need of health conservation through coöperative effort. This health thought expresses itself in the care for mental and

1 For example: the mother of every new born baby in Minneapolis receives at once a post card from the Public Library, containing a list of books on child care. Reference libraries are located frequently in business districts; reading lists follow closely every stirring public event.

physical misfits the truant, incorrigible, unstable, and inapt as well as the downright defectives. The new education will widen it to include prevention of disease through decent incomes, proper housing, sanitation, pure air, the elimination of needless smoke and noise, sex prophylaxis, and the reduction of fear. Such a program means both health and civic morality. By moral education I mean not so much teaching abstract ethics for so many minutes per week (the state law of Illinois requires half an hour a week) as investing and suffusing the whole educational curriculum with a sense of its effect upon. conduct. That means, in short, stimulating the imagina-' tion and helping it to function in social terms. For example: geography can be made to bring out facts of social interdependence, and, by adding a dash of ethnography, to teach race tolerance. History can be vastly more humanized. As Seguin pointed out in his famous Report on Education, if history is to be written about great personalities, they can be portrayed not only as kings and bloody warriors, but also as patrons of science and the arts. Moreover, such moral training, while distinctly not anti-religious, will in no wise base itself upon religious dogma for its sanctions. Some provision in school organization may hereafter be made for recognizing religious teaching in the child's daily program, but not as part of the regular prescribed educational work. Social education does not mean Christian education or Jewish education, or Catholic, or Baptist, or Bahai education. It means tolerance for all these and more, so long as they may serve the common purpose of improvement. It does not mean exiling God from the world; it holds no right of eminent domain over religious beliefs or opinion;

1 Alexander, for instance, scoured the East for specimens in botany and zoology for Aristotle.

the most, and at the same time the very least, it can claim is the sacred duty of cultivating in every child the ability to test and revise his own convictions.

But does not moral education include provision for discipline? Surely, but preferably through promoting self-discipline, self-control and independent judgment. Notwithstanding Rousseau on the one hand and Le Play on the other, children are neither born angels to be corrupted by society nor wholly savages to be reduced to order by parental authority. They are both; and the school, like the statesman, must steer between the extremes of brute force and foolish non-resistance. Order there must be if real freedom is to flourish; if "soft pedagogy” will not secure it, then some more virile methods must be invoked. Organized schemes for self-government may be used1 so long as they really teach children to control themselves instead of "bossing" others. Likewise, the 'honor system' may contribute to this end. The success of such devices depends more, however, upon the character of teacher and public than upon the students themselves. The safest general principle to guide in the thorny path of school discipline for normal youth is Spinoza's maxim that "minds are not conquered by arms, but by love and magnanimity." Magnanimity is the key to discipline if it can be constantly expressed as the will to lead growing minds to think and feel largely, persistently, daringly. Edmund Burke's bête noir, Richard Price, somewhat scandalized his generation by cleaving to this view of educational discipline. "Education," he said, "ought to be an initiation into candor, rather than into

1 Such as those worked out by Mr. B. Cronson, Mr. W. L. Gill, Mr. J. T. Ray, Miss Brownlee, Mr. W. R. George, Mr. J. M. Brewer, and others. They appear under such various names as: The School Republic, The Junior Republic, The School City. Their success has led to a demand for introducing similar methods into penal institutions.

any system of faith; it should form a habit of cool and patient investigation, rather than an attachment to any opinion." Such candor or wholeness of thinking will of itself provide the antidote to any reckless action or social dissolution. We must expect the explosion of passion and the drift of instinct so long as school or parental discipline clouds the issues of life by taboos and dogma. Typical, indeed, is the life of Ernest Pontifex (in Butler's, The Way of all Flesh) of whom the author says, "By far the greater part . . . of his education had been an attempt, not so much to keep him in blinkers, as to gouge his eyes out altogether." Those forms of vapid social unrest which profit nothing never come from wide-open eyes habituated to light. Invariably they are the angry protest of eyes suddenly unbandaged or unblinkered through bitter experience of reality. Kaspar Hauser's tribe make excellent institutional inmates, but poor citizens of a progressive community. A youth fed on dogma may become the most implacable anti-cleric. And the social group suddenly released from intense repression may react to the wildest anarchy.

Social education for industry and public affairs must be supplemented by training for domestic life if the family is to function constructively. First, in the arts of wifehood and husbandhood: such fine arts as the joint bank account, the recognition of rights to full personality, the wholesome sex life. These involve training in sex hygiene and home making for both men and women. The kindergarten or Kitchen Garden or Montessori school room may be the point of departure. Second, the arts of motherhood and fatherhood, including the care of children and the control of sexual appetite (call it eugenics or birth control, as you please). So long as knowledge of the duties of