lic good. "Obedience to the law" as service to one's country. IV. The "Sovereign" state; crime and the punishment of crime; the state as something "sacred"; national festivals and national flags; difference between the state and the individual.

V. "History" in connection with the state and government; how there came to be states and citizenship; forms of government and their relation to "civil" life; how the people came to assert that they were the state and to establish the fact; change from the military to the industrial state; the new industrialism.

VI. Cities; their growth and importance; how there came to be cities; the ancient "city-state"; contrasts between the ancient and the modern city; cities and "citizenship"; good and bad features of city life; "civic pride".

VII. "One's Country"; National hymns; the "Ship of State"; the universal state and the "City of the Light ".

As to the illustrations for the above scheme, I have already suggested the line we pursue for that purpose; yet in that direction each school must choose for itself.

We can go no further on this theme; but may at least feel assured that we have given some hint as to what we are aiming at.

It must not be overlooked, however, that on the subject of Citizenship no one set of lessons could be prepared which would be wholly suitable for children belonging to different nationalities. The facts to be introduced, the stories to be told, the points to be emphasized, would always have to depend upon the peculiar conditions of the state or country to which the young people belonged. Only in the rough outline might the same material be made use of under all circumstances.

WE come, in our next series of studies, to the subject of Self-"Duties to One's Self". How is a man to treat himself? what does he owe to himself? in what way is he to develop himself? In a sense we are obliged to give to the young the elements of a psychology. We take up this theme with the young of about fourteen or fifteen years of age, although perhaps it should come in a little later. We start out with a talk about "Self". Can a man care a great Ideal about himself and not be a selfish man? If so, why? That is our beginning. We keep to the old distinctions in psychology between the body and the mind, and between the feelings, the thoughts and the will. Whether this may be good or bad psychology does not concern us. For our purpose, in order to implant the ethical principles we are dealing with, it is quite serviceable.

The body is on the outside, as it were; the mind on the inside. We begin, therefore, by suggesting the distinction between the body and the mind, or

(145)

ΙΟ

between the inside and outside life we all possess. Naturally our main purpose is to make the members of the class feel that the mind-life is higher and of more consequence than the life of the body. They can see that animals have merely a body-life, while we have also a mind-life.

And yet they are not to despise or ignore the body. We adhere to the old thought about the body being the "temple of the soul," and as such, we discuss the true culture of the body; its beauty; why one should care to have beauty of body, and in what the higher beauty of the body consists. We are led to see how, at first, beauty of the body may seem to consist in mere form or feature; and then we notice how, sometimes, people who have plain or unattractive features gradually come to seem to us truly beautiful; showing that beauty is connected with the mind as well as with the body.

Then comes the subject of "Dress"; to what extent it is right to dress just for the sake of decorating the body; how far dress may add to the real beauty of the human form or the human face, or, on the other hand, be a disfigurement. We can discuss the value of jewelry; to what extent it is merely extravagance and waste and make-believe, or to what extent in simple forms, it may add to the charms and beauty of life. We can go into the history

of dress from its crudest forms, showing something of tattooing, the ludicrous dress of savages, and tracing the development down to civilised forms of dress.

We pass on to a discussion of the senses, dwelling on the importance of exercising full control over the appetites, lest the body may be made to become more important than the mind; and yet, on the other hand, recognising the rights of the sense of taste up to a certain point. From this we can move on to the higher senses, the eye and the ear, trying to make the young see how the pleasures of these other senses are of a higher character and of more lasting value than the pleasures of taste or smell; showing how we are inclined to admire those who have "good taste for the beautiful, and how we rather look down on persons who keep talking or thinking of "taste" as applied to mere food or drink.

The second and more important part of our study of "Self" is begun when we reach the subject of the Inner Life. The main purpose of this part of the study naturally centres around the analysis of the feelings, as being the root of motives and the starting point of conduct. As an illustration of the way we would deal with this subject, I may give the notes of a single lesson on the theme, "The Importance of the Feelings" :