LC 
 
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 THE 
 
 PHILOSOPHY OF 
 THE HUMANITIES 
 
 FITZ-HUGH 
 
Class _LG_LDlU_ 
 
 Book.. .F 5 
 
 Copyright^ 
 
 COPYRIGHT DEPOSIT. 
 
THE 
 
 PHILOSOPHY OF 
 THE HUMANITIES 
 
 THOMAS FITZ-HUGH 
 
 PROFESSOR OF LATIN IN 
 THE UNIVERSITY OF TEXAS 
 
 
 CHICAGO 
 
 Ube Tantversitg of dbica^o press 
 
 1897 
 
 FEB a xm 
 
 P TWO COPIES RECEIVED 
 
 2nd COPY, U*V\ ^ 
 
 1898. 
 

 i'283 
 
 COPYRIGHT 1898 BY 
 THOMAS F1TZ-HUGH 
 
THE 
 
 EVOLUTION OF CLASSIC CULTURE 
 AND ITS PEDAGOGIC TREATMENT 
 
 AN INQUIRY INTO THE PHILO- 
 SOPHIC BASIS OF THE HUMANITIES 
 
THIS LITTLE BOOK IS DEDICATED TO 
 THE CAUSE OF HUMANISTIC STUDIES 
 AND TO THEIR PHILOSOPHIC ORGAN- 
 IZATION IN THE LONE STAR STATE 
 
CONTENTS. 
 
 The Evolution of Culture. 
 
 ii. 
 
 The Pedagogic Aspect of Culture-Evolution: Organ- 
 ization of the Latin Humanities in the College. 29 
 
 III. 
 
 Organization of the Latin Humanities in Secondary 
 
 Education. -------- 55 
 
PREFACE. 
 
 The three addresses contained in this volume were pre- 
 pared on separate occasions and for totally different bodies : 
 hence some little repetition and the air of individual isolation 
 which characterizes them. They are reproduced here without 
 alteration. 
 
THE EVOLUTION OF CULTURE 
 
I. 
 
 THE EVOLUTION OF CULTURE. 
 
 Delivered before the Texas Academy of Science in December of 1896. 
 
 The normal evolution of Aryan culture presents to reflection 
 five successive stages — the hunting and fishing, the nomadic or 
 pastoral, the agricultural or political, which is the historical 
 stage par excellence, the artistic or creative, and the philosophic 
 or reflective stage. Our knowledge of the hunting and fishing 
 and of the nomadic or pastoral period is derived from the fos- 
 silized objects of prehistoric archaeology and the fossilized 
 words and thoughts of comparative philology and comparative 
 mythology, and confirmed by ordinary reason and by the obser- 
 vation of primitive types of contemporary civilization. But 
 with these aids we have reached the Ultima Thule of pure histor- 
 ical insight : the sciences of man can carry us no farther back 
 than the period of hunting and fishing. Primeval man and his 
 relation to nature and through nature to God are questions left 
 to natural science and religion. And yet, constituted as the 
 cultured spirit under the law of spiritual survival has come to 
 be, these questions as to the meaning for man of nature and 
 God are the chief interests of humanity, and hence from our 
 culture-historical standpoint we are justified in viewing science 
 and religion as the mainstays of our hope for the future. 
 
 To the first two of our culture-historical stages, therefore, 
 the era of hunting and fishing, and the era of nomadic life, only 
 the practical interest of the specialist or the ideal interest of the 
 philosopher attaches. But with the last three, the social-politi- 
 cal, the artistic, and the scientific era, cultured humanity identi- 
 fies the supreme practical and ideal interests of the individual 
 and the race. The social foundation with its organizing factors, 
 religion and law, art with its creations of glad beauty, science 
 with its system of ever-widening truth, constitute the basal inter - 
 
 9 
 
io THE PHILOSOPHY OF THE HUMANITIES 
 
 ests of the cultured spirit, for they embody the whole content 
 of man's spiritual evolution, and they present the successive 
 phases of that content in their historical and organic relation ; 
 they constitute, therefore, the true humanities, the story of the 
 unfolding of individual as well as racial culture. 
 
 Let us inquire now more closely into that unfolding: we 
 shall find one supreme factor that is all-pervasive in civilization, 
 and we shall determine the order and process of its operation 
 in the evolution of culture. 
 
 If we seek the ultimate answer to the question what seems 
 to be the determining impulse in that evolution, it is found in 
 the human will. The most momentous and epoch-making fact 
 in modern philosophy is the union of history and biology, of the 
 sciences, par excellence, of man and nature, on the common 
 ground of a volitional psychology and a volitional metaphysics : 
 the ultimate inner reality of man and nature, so far as it seems 
 empirically presented to thought, is of a kind with the thing we 
 call will, — it is will, will to survive, that is at the bottom of bio- 
 logical as of historical evolution. If we seek, on the other hand, 
 the particular culture-historical factor that exerts over all other 
 stimuli of the human will the determining influence in civiliza- 
 tion, it is found in religion, or whatever in any particular case 
 takes its place as embodying the highest ideal of the will. For 
 I use the term religion in its true Latin meaning, as that influ- 
 ence which binds the strong springs of will by the power of the 
 supreme ideal which it holds before the imagination ; the power 
 of every religion is the power of its ideal, for that is what incites 
 the will. 
 
 Now it is not every religion that is a simple religion of the 
 divine or supernatural : when the ideal changes from the elemen- 
 tary form of a vague transcendental sanction to, let us say, the 
 beautiful as in Greece, or the political as in Rome, the empirical 
 power of these religions in the evolution of culture lies in the 
 new and not the old ideals ; in the case of Greece, for example, 
 we might speak of a religion of beauty, in the case of Rome, of 
 a religion of patriotism. The original common mark of all 
 
THE EVOLUTION OF CULTURE 1 1 
 
 religion, however, is the element of the ultimate-ideal, or tran- 
 scendental, and it is this element which the national will invari- 
 ably appropriates when the particular content of the old religion 
 has faded before the vital interests of the new ideal. The shell 
 of the transcendental sanction accommodates continually a chang- 
 ing content which each successive era naively reads into the tra- 
 ditional religion. Thus religion, embodying everywhere the 
 supreme ideal of the individual and the collective will, becomes 
 inevitably the mainspring of the highest spiritual activity, which 
 is culture itself : it will urge men to lay the social-political sub- 
 structure in harmony with that ideal, it will inspire artistic genius 
 to glorify its worth in song and shrine and statue, it will stimu- 
 late and exercise the imagination and suggest the first bold sal- 
 lies of discursive thought. 
 
 If the religious ideal is thus regnant in the evolution of cul- 
 ture, we shall not be surprised to find it fixing the character and 
 standard of culture-attainment. The achievements of an individ- 
 ual civilization, as the Greek or the Roman, or of a cycle of cul- 
 ture like the Atlantic, can therefore nowhere transcend the level of 
 the religious ideal : the arrow does not rise above the line of aim, 
 nor has the individual or the collective will ever wrought higher 
 than its ideal. The achievements of culture are threefold : social, 
 artistic, and scientific. A nation the essence of whose religion 
 is the ideal of state, or patriotism, like the Roman's, will achieve 
 its best culture-historical results in the sphere of that ideal, or 
 the social political sphere. A people the ideal of whose religion 
 is the beautiful, like the Greek's, will realize in the sphere'of art 
 its highest achievements. A culture-historical cycle like that of 
 Atlantic civilization, whose religious ideal is spiritual perfection, 
 will excel in all the fruits of spirit, but preeminently in the pur- 
 est, which is truth or science. 
 
 If we come now to consider more narrowly the nature and 
 origin of this astonishing transcendental element in historical 
 survival, the religious ideal, we are brought face to face with the 
 most vital distinction involved in all inquiry into the unknown, 
 the distinction between the empirical reason and the transcenden- 
 
1 2 THE PHILOSOPHY OF THE HUMANITIES 
 
 tal reason ; between the how and the what or why of things. As 
 we have not attempted to answer the transcendental question why- 
 life is, neither have we sought to explain why religion, with its 
 suggestions of the' beyond, of the supernatural, of the transcen- 
 dental, should appear everywhere in history to lie so near the 
 springs of human motive and so arouse the hearts of men to toil 
 by deed and thought towards the attainment of those ideals which, 
 under their respective environments, have approved themselves 
 in the battle of life as making for spiritual survival and highest 
 efficiency, and which tend everywhere in the history of human 
 life to become invested with the transcendental sanction of 
 religion. We have only sought to find how the religious ideal 
 operates in the evolution of culture, and we have found the 
 empirical reason in the motive power of the ideal upon the will. 
 Our laws of nature and history do not explain the causes, but 
 only the process of phenomena. Newton's principle of uni- 
 versal attraction does not explain why the cosmic system so 
 moves, but only how it moves. Physics makes no claim to 
 solving the problem why energy is and acts, but only how it acts. 
 Biology does not concern itself with the question, why life is, 
 but only how the phenomena of life succeed each other. Scien- 
 tific thought restricts its responses within the limits of real or 
 possible experience ; it would contradict its nature to dogmatize 
 about the metempirical. Whence, then, comes the answer to 
 the transcendental question, which is the characteristic and dis- 
 tinguishing mark of the human spirit, the answer to which makes 
 up the dynamic content of religion and determines its vital 
 power for good or evil in culture ? In metempirical matters it 
 is the function of the intellect |to answer how, of the will to 
 answer why. Reason knows how the thing is, the will decrees 
 why it is. Science furnishes the empirical cause, religion the 
 transcendental. All that reason accepts beyond the limits of 
 real or possible experience is inevitably a mere decree of the 
 will, a choice of the heart ; and that decree, that choice, rises 
 spontaneously out of the total experience of life like odor from 
 a rose. Reason may point and suggest, but the heart must 
 
THE EVOLUTION OF CULTURE 13 
 
 decree and confirm. It was the heart of Anaxagoras that, 
 thrilling with the beauty and order of the world, leapt beyond the 
 data of science and found the transcendental answer in a world- 
 ordering Mind. It was the heart of Lucretius that, stricken with 
 the sorrows of men and the hideousness of their superstitions, 
 
 " Dropped his plummet down the broad, 
 Deep universe, and said, ' No God.' " 
 
 It is the heart of cultured humanity that, following the evo- 
 lution of culture through the ages until now, rises above the 
 empirical and finds the sanction for the power of the ideal and 
 the transcendental upon the human will in an Infinite Will, "in 
 whom we live and move and have our being." It is the heart 
 of the materialist that, withered by the cold indifference of 
 nature's mechanism, declines to transgress the limits of possible 
 experience and finds the mechanical reason in Nature. Out of 
 the heart are the issues of life. 
 
 Of critical moment in the evolution of culture is this answer 
 of the heart to the what and why of things, for it involves the 
 nature of the supreme ideal and the worth of religion. Even 
 if the religion of matter were as mysterious and transcendental 
 as the religion of spirit, there could not be serious dispute as to 
 their relative motive force in the concerns of culture. The mys- 
 tery of the one is clothed with sacredness and worth, the mystery 
 of the other is wrapped in the ice of indifference. The very 
 essence of the religion of spirit is the life of the ideal impulse, 
 the very essence of the religion of matter is indifference to that 
 ideal. History strongly suggests the inference that a moribund 
 religion implies a moribund civilization ; the canker that destroyed 
 the civilizations of Greece and Rome was in the heart of religion. 
 It is but culture-historical justice that the world's best poetry 
 and philosophy has reprobated the materialistic answer to the 
 transcendental question as being unworthy of our race ; cf. also 
 Wundt, System der Philosphie, pages 3-4. The flowers of spirit 
 wither and die with the vine that gave them life. It is, there- 
 fore, a profound instinct of spiritual selection which leads society 
 
14 THE PHILOSOPHY OF THE HUMANITIES 
 
 to shudder at the touch of atheism, as the quick shudders at 
 touch of the dead. Out of the spiritual ideal are the issues of 
 culture. 
 
 It is clear, therefore, that the transcendental sanction which 
 religion gives is the important and determining thing for cul- 
 ture, and that it is not religion's function to give any other. 
 And yet, in the nature of the case, every historical religion has 
 more or less of the empirical blended with its structure. This 
 unavoidable and necessary union of the historical with the super- 
 natural has been the disturbing element in that structure, because 
 of the tendency of the transcendental to invest the historical 
 and empirical with its own sacredness and inviolability. But is 
 not the ideal sanction the characteristic factor that concerns the 
 evolution of culture and determines the worth of religion for 
 humanity ? And must not the historical tradition, which is 
 wholly empirical, be subject to the test of historical criticism in 
 order that the precious ideal be saved from the polluting union 
 with a lie ? Since religion is a blending of the empirical and 
 the transcendental, let heart and head do each its perfect work, 
 aiding but not dogmatizing to each other, and all heresy and 
 schism and hate of humanity's best friend will cease. What right 
 has the heart to dogmatize to the intellect about historical facts ? 
 What right has the intellect to dogmatize to the heart about the 
 love that moves them both to work their noblest works ? Surely, 
 the health of religion lies in the full, free development of its 
 rational and ideal elements in harmonious and spontaneous, not 
 in hostile and forcible reaction. The degree of this harmony 
 will ever be the measure of the power of religion in culture- 
 progress. 
 
 Having thus established the supreme importance of the 
 religious ideal in the evolution of culture, we come now to 
 consider the order and process of that evolution. When man 
 has outlived the naturalistic stages of the hunting and fish- 
 ing, and the nomadic life, and enters upon the proper task of 
 culture, the problems that arise are the practical problems of 
 adaptation to his geographical and spiritual environment, the 
 
THE EVOLUTION OF CULTURE 15 
 
 conquest of the soil and the organization of private and public 
 life. The first stage of culture-historical life is, therefore, the 
 social-political, on which, as a practical basis, the subsequent 
 evolution goes forward. When economic advance has been suffi- 
 cient to afford leisure and means for ideal pursuits, the human 
 spirit begins at once to unfold itself in art, and the second stage 
 in the history of culture, the era of the beautiful, is inaugurated. 
 At length, when the typical forms of economic and artistic activ- 
 ity have been achieved, the spirit of inquiry springs into new and 
 sudden life, and the pure quest of truth begins, the final era in 
 the unfolding of culture. Thus the order of all culture-evolu- 
 tion is economic, artistic, scientific, as suggested in my opening 
 sentence. And this, too, must needs be the order of individual 
 evolution, since culture is the work of individuals. 
 
 Furthermore, the characteristic activity of each stage does 
 not cease with the inauguration of the subsequent stage, but 
 continues for all time, achieving continually higher culture- 
 historical results. Economic activity does not, of course, cease 
 when artistic activity begins, and both of them flourish in the 
 pure air of science. Hence the order of perfecting may even 
 vary from the order of beginning : what our law affirms is the 
 invariability of the order of first unfolding. Agamemnon, king 
 of men, must live and work in order that Homer, the sweet 
 singer, may "touch our eyelids with tears," and a Homer must 
 stir the infinite depths of spirit before Thales of Miletus can 
 inquire into the mystery of the universe. A Numa must inau- 
 gurate his policies before Ennius can have leisure to sing, and 
 Ennius, the poet, must precede Lucretius, the philosopher. 
 Even in the chaotic beginnings of modern culture, a Charle- 
 magne or a Friedrich Barbarossa will arise before a Dante, and 
 a Dante before a Descartes. 
 
 Our next inquiry which concerns the reason for this seeming 
 fixity in the order of the phenomena of higher culture presents 
 no difficulty for our first evolutionary stage, since we recognize 
 in the agricultural, social, and political activities of that stage 
 the necessary basis of civilization. Reason does not question 
 
1 6 THE PHILOSOPHY OF THE HUMANITIES 
 
 why the practical era of society-building normally precedes all 
 other manifestations of culture. But when we ask why the crea- 
 tion of the beautiful in art is characteristic of the second stage 
 of spiritual evolution and the quest of truth in science of the 
 third, the answer does not at once suggest itself, although the 
 fact of this sequence seems apparent not only in the history of 
 higher culture, but in the more rudimentary phenomena of child- 
 development and in the trend of aboriginal and savage types of 
 civilization. The psychological reason seems to lie in the dif- 
 ference for the human spirit between the concrete and the 
 abstract. When we observe that the whole process of human 
 evolution presents itself to us both in history and biology as an 
 unfolding from nature into spirit, from the sensuous into the 
 rational, we are prepared to find the concrete ideal activity in 
 art manifesting itself as a necessary preparatory stage to the 
 abstract ideal activity in science. The era of art is the midway 
 stage in the passage of the human spirit from concrete activity 
 to abstract activity ; it exhibits the concrete element of the 
 sensuous and the abstract element of the ideal. The harmoni- 
 ous union of the two, of the concrete and the abstract, of nature 
 and thought, is what we mean by art. The scientific era elimi- 
 nates the sensuous as an integral constructive element in its 
 characteristic activities, and thus implies a higher stage of 
 thought evolution. Hence a people whose impelling interest is 
 concrete, like the Romans, does not rise to the higher spiritual 
 activity of the artistic stage, and still less to the non-sensuous 
 standpoint of the scientific era, and a people whose impelling 
 interest is the beautiful, like the Greeks, while achieving the 
 results of the economic stage cannot realize, though they may 
 approximate, the genuine results of the scientific, for their 
 science will be inevitably contaminated with the imaginative and 
 the aesthetic; cf, also Zeller, Pre-Socratic Philosophy, I, 154 ff. 
 
 Let us now observe more in detail the operation of this 
 psychological law, in accordance with which human culture 
 manifests itself as a progress from concrete-activity through art- 
 activity into scientific-activity. The characteristic problems of 
 
THE EVOLUTION OF CULTURE 17 
 
 the economic stage of culture are concrete problems clamoring 
 for solution in order to the satisfaction of social and political 
 wants. The power of disinterested abstract thought is not 
 involved, since thought is here always stimulated by practical 
 interest, but at the same time the foundation is being laid for 
 the next higher function of spirit in art-creation where thought 
 while cleaving to the sensuous has nevertheless emancipated 
 itself from the fetters of self-interest. 
 
 When the necessary conditions of social life have been ful- 
 filled and a period of leisure and affluence ensues, the first 
 advance of culture must needs be, as we have seen, into the 
 artistic stage, whose products, moreover, by their sensuous 
 beauty appeal more immediately to the fresh, youthful feelings 
 of those who have emerged triumphantly from the difficulties of 
 the economic era, and whose first higher spiritual impulse is to 
 realize in art the ideals that have inspired them. The height- 
 ened vigor which accrues to the imagination in the first flush 
 of the artistic life of a people redounds on the one hand to the 
 economic interest, inasmuch as it renders finer achievements 
 possible in the further development and expansion of the social- 
 political fabric, and on the other to the scientific interest, inas- 
 much as the exercise of the sensuous imagination is the imme- 
 diate and necessary preparation for the activity of the rational 
 or abstract imagination, which is the essence of that spiritual 
 activity we call scientific ; vid. Zeller, Pre-Socratie Philosophy •, I, 
 54. The moment imagination becomes sufficiently strong to 
 subject its own content to critical analysis, the phenomenon of 
 intellectual doubt arises, which is the necessary starting-point of 
 scientific thought. The scientific or reflective era dawns when 
 the intellectual presentation begins to supplement the moral 
 or volitional presentation in the systematic interpretation of 
 things; cf. also Wundt, System, der Philosophic, p. 3. 
 
 Having discussed the fundamental laws regulating the evo- 
 lution of culture, let us now trace more explicitly its empirical 
 process. When we cast our glance backward to the farthest 
 limits of historical tradition, two factors present themselves as 
 
1 8 THE PHILOSOPHY OF THE HUMANITIES 
 
 of prime significance in the life and progress of civilization, the 
 one an outer, the other an inner influence. These factors are 
 geography and religion, the one involving the physical, the 
 other the spiritual, environment of the community. The geo- 
 graphical factor furnishes the physical basis of the individual and 
 collective life, and in so doing exerts a powerful reflex influence 
 upon the spiritual trend of that life. When we come to inquire 
 into the fundamental traits of the social organism, both on its 
 domestic and on its political side, we are at once brought face 
 to face with the radical influence of the religious ideal. It 
 appears first as the source of all reverence for the institution of 
 the family, and finally as the guarantee of the sacredness of the 
 state. A factor that thus enters with determining power into 
 the foundations of the social order must needs ramify the whole 
 practical life and history of the race : it is preeminently the key 
 to that life and history ; cf. also Hegel, Philosophy of History, p. 53. 
 To sum up our results for the first historical period of culture — 
 the agricultural-political or the historical period proper — geog- 
 raphy and religion are the fundamental factors, the one deter- 
 mining the physical basis of society, the other evolving from 
 itself all the sanctities of private and public life, of the family 
 and the state, as we find them set forth in the private and public 
 antiquities of every historical people. 
 
 The stage of state-building through the establishing of cus- 
 toms unwritten and written is fairly inaugurated and the second 
 era of culture dawns in the lives of some individuals ; I say, of 
 some individuals, because the advance from one stage of culture 
 to another is in the last analysis a fact of the individual experi- 
 ence, and will occur sooner or later with the various members of 
 the social order as the life of the individual has been richer or 
 poorer in the highest experiences of the race. It is the period 
 of the love of the beautiful and of the creation of its noblest 
 manifestations ; a period of spiritual freedom, which follows upon 
 the organization of the state and the supplying of the immediate 
 demands of the social order, and which implies, therefore, in 
 certain individuals in the community a condition of leisure and 
 
THE EVOLUTION OF CULTURE 19 
 
 independence of fortune. Here, too, when we inquire into the 
 historical beginnings of the various spheres of art, the same 
 Ariadne thread of the religious ideal unites the maze of culture's 
 pathway. As handmaidens of religion, the two highest arts, 
 poetry and song, hand in hand usher in the glad morning of the 
 beautiful. And when religion has uttered her ideals in poetry 
 and song, she strikes another chord in the diapason of beauty — 
 the temple rises on some heaven-kissing hill as a worthy house 
 for deity : the majestic beauty of architecture is born. Then sculp- 
 ture seeks to realize man's thoughts of God and bodies forth the 
 marble form of deity, and painting touches shrine and statue 
 with the charm of color. Thus art everywhere enters history as 
 the fair vestal at religion's altar. 
 
 The economic and creative eras have unfolded their charac- 
 teristic products, and the spirit of man is ripe for the era of 
 science, which appears in the evolution of culture as rising on the 
 basis of the political and artistic stages and as having its roots 
 like them in the soil of religion. The activity of the scientific 
 era has as its necessary starting-point the data of the religious 
 imagination, which therefore determines the direction and 
 powerfully influences the results of the earliest scientific 
 inquiry. The religious presentation is the source of the first 
 scientific presentation, for the religious consciousness involves 
 the notion of a power behind the phenomenal world, and so 
 suggests to reason the reign of law ; cf. Zeller, Pre-Socratic 
 Philosophy, I, 51 f. Thus science becomes aware of her whole 
 problem — to find the law in things. Morever, the nature of the 
 religious presentation is found to determine the nature of the 
 suggestion to reason. A religion of nature and beauty like the 
 Greek's will suggest a naturalistic philosophy constructed on 
 aesthetic rather than scientific principles ; a religion of utility 
 like the Roman's, a utilitarian philosophy, which is all ethics ; 
 a religion of spirit, a philosophy of spirit, as in Christendom. 
 And, finally, just as the artistic era opens with the most spiritual 
 form of art — poetry and song — as the most perfect expression 
 of its impelling ideals, so the era of science is ushered in by the 
 
20 THE PHILOSOPHY OF THE HUMANITIES 
 
 queen of sciences, philosophy, out of whose broad lap the sep- 
 arate sciences gradually unfold themselves, leaving to the mother 
 the queenly task of maintaining the unity and concord of the 
 household, and of finding a supreme truth that shall harmonize 
 the ideals of religion with the data of science. 
 
 Surveying now the course of culture-evolution as empirically 
 presented in the history of our race, it is impossible to ignore the 
 operation and development of what may be termed the tran- 
 scendental sanction as a vital and characteristic element in the 
 process of spiritual selection and survival. We can no more 
 ignore the determining power of this element in the struggle and 
 rivalry of spiritual evolution than we can any other principle of 
 organic or social adaption in lower stages of evolution. At 
 every stage of culture-evolution we find this metempirical sanc- 
 tion attaching itself with greater or less precision to every 
 element of culture that seems to make for spiritual survival and 
 efficiency, and converting such element into an ideal of tremen- 
 dous power. 
 
 With the birth of science the relation of the transcendental 
 sanction which religion exploits in the evolution of culture is 
 naturally at first disturbed. There are two ultimate cravings of 
 the human spirit. The dominant one is to find worth in things, 
 the secondary to find truth in things. Religion is the product 
 of the longings of the heart, science of the longings of the intel- 
 lect. But until the rise of science religion had to discharge the 
 twofold function of satisfying heart and head, and only after a 
 struggle, the din of whose Armageddon still echoes along the 
 paths of culture, has she renounced this twofold relation, leaving 
 to science the theoretic, and restricting herself to the practical, 
 function in civilization. But her supremacy still asserts itself in 
 unmistakable character in the demand which culture makes of 
 science in the person of philosophy that religion and science be 
 harmonized in a contradictionless unity. 
 
 In conclusion, I wish to emphasize an empirical law of 
 supreme practical importance in culture, and I can devise no 
 more satisfactory term for it than the law of habit. I mean by 
 
THE EVOLUTION OF CULTURE 21 
 
 the law of habit a tendency to organization as against disorgan- 
 ization, to cosmos as against chaos, under the higher law of life, 
 progress by spiritual selection and survival. The question I now 
 propose is again the how, the law, not the why, the cause, of 
 this tendency in the spiritual world. 
 
 The subject of culture-historical inquiry is the spirit of man. 
 By spirit I mean always the whole willing, feeling, and thinking 
 being. Culture is the work of that spirit under the impulse of 
 stimuli of the will. These stimuli of the will are what we mean 
 by ideals. What the human spirit most wants or wills becomes 
 by definition the ideal of the will. Now just here our empirical 
 question arises : how does the individual and the community 
 come to want or will any particular ideal of culture ? We answer 
 at once, through the sum total of experience, hereditary and 
 personal, physical and spiritual. But how does experience go 
 about creating these wants, these longings, these ideals of the 
 will ? I find only one answer : by the most vital empirical law 
 in the world of life, by the law of habit, which I have tried to 
 define more exactly as a tendency to organization as against 
 disorganization, to cosmos as against chaos. What gravity is in 
 the so-called inanimate cosmos, habit is in the animate world. 
 Just as the nebular tends to cosmic organization by the way of 
 gravity, so the animate tends to biologic organization by the way 
 of habit. I repeat, I raise no transcendental issue. The ques- 
 tion, what is the reason for the biological law of habit is tanta- 
 mount to the question, what is the reason for the physical law 
 of gravity ? The question why nebular matter develops a ten- 
 dency to organization or cosmos is tantamount to the question 
 why the human spirit develops a tendency to culture. Science 
 has never yet successfully answered these questions. Their 
 answer has thus far been ever a fiat of the human, will, a revela- 
 tion of the human heart. I mean only to emphasize the empir- 
 ical fact that the universe of matter and mind does actually 
 develop this tendency to beauty, on the one hand by the way of 
 gravity, on the other by the way of habit. Gravitation, then, in 
 matter and habitual experience, or habit through experience, in 
 
2 2 THE PHILOSOPHY OF THE HUMANITIES 
 
 life are God's modes of astronomic and biological evolution. 
 Gravitation develops astronomical cosmos, and habit biological 
 cosmos. Gravity is the law of astronomical organization, and 
 habit the law of biological organization. 
 
 The sum-total of our experience, then, under the law of habit, 
 or tendency to organization, conditions all our concrete willing 
 and feeling and thinking; in other words, all spiritual activity 
 and hence all culture is the result of this tendency of spirit under 
 the law of progress, which seems to hold in history as in biology, 
 to convert disorganization into organization, chaos into cosmos, 
 by the way of habit. The power of experience expresses itself 
 in its tendency to habituate. Experience, become habitual, 
 tends more and more to become a law. Habitual experience of 
 climate becomes a climatic need. Habitual experience of social 
 and political conditions converts those conditions into laws of 
 life for individual and community. Habitual experience of the 
 beautiful makes art a second nature. Habitual experience of 
 science becomes a permanent motive of intellectual activity. 
 
 The permanence of culture, then, in obedience to the law of 
 habit, depends upon habitual experience of its ideals. So long 
 as those ideals are becoming spiritual habits through systematic 
 cultivation at the hands of the individual, the family, and the 
 community, so long will the true, beautiful, and good be ruling 
 impulses in life. When that sacred cult falls into partial or total 
 desuetude, culture by the divinely imposed law of habit is par- 
 tially or wholly dead. What a responsibility then is ours, who, as 
 truth-seekers, are protagonists in the vanguard of civilization ! 
 If noble, social ideals are to rule, must we not toil to habituate 
 our fellowmen, and especially the young, to the experience of 
 them ? If a government worthy of spiritual freemen is to sur- 
 vive, must not its vital interests and aims be made familiar and 
 habitual to our children and our neighbors ? If the joy of art 
 is to live, must we not, by habitual contact, drink in its pure 
 inspiration ? If the truth of science is to wax, must we not 
 make it the habitual goal of our thinking ? 
 
 My theory of culture-evolution is completely, though of 
 
THE EVOLUTION OF CULTURE 23 
 
 necessity briefly, stated. I desire to append to it two philo- 
 sophic inferences which it seems to involve. The first concerns 
 the empirical biologic basis of science, the second the metempir- 
 ical basis of religion. The evolution of culture stands, of course, 
 in immediate connection with universal evolution. Culture-evo- 
 lution, viewed empirically, is merely the third step in universal 
 evolution. Science recognizes, first, an astronomic evolution, 
 next, a biologic evolution, and lastly, a culture evolution. Cul- 
 ture evolution is simply the crown of the biological process ; 
 the highest form of life is the cultured spirit. The empirical 
 fact that unites all forms of biological evolution is the fact of a 
 tendency to organization, a conception arising in the biological 
 sphere, and applied figuratively or interpretatively to the astro- 
 nomical process. I say figuratively or interpretatively, for sci- 
 ence cannot, without an assumption, speak of a tendency to organ- 
 ization as an empirical fact, except for the world of life, because 
 consciousness alone can cognize that fact of itself ; conscious 
 life cognizes its own tendency to organization as an empirical 
 fact. Science can go no farther than to posit this tendency as 
 probably inherent likewise in all extra-conscious phenomena of 
 life, being compelled, even here, to ignore the factor of conscious- 
 ness, although it is in conscious life alone that we have imme- 
 diate experience of the tendency. 
 
 Apart, therefore, from the problem of astronomical evolution, 
 let us consider the biological significance of the empirical fact 
 of this conscious tendency to organization. That significance 
 will be found to consist in the determination of the ultimate 
 scientific basis, or the empirical starting-point, of biological 
 evolution, as a cosmic and not an acosmic condition. In any 
 ultimate empirical basis of biological evolution science must pre- 
 suppose the tendency to organization because the present known 
 biological world exhibits at least in conscious spirit a certain 
 degree of this tendency. Furthermore, science must admit as a 
 possible element in that ultimate empirical basis a non-tendency 
 to organization because in our present known biological status 
 this non-tendency exists at least in conscious spirit as the empir- 
 
24 THE PHILOSOPHY OF THE HUMANITIES 
 
 ical correlate of the conscious tendency. We cannot assume 
 this non-tendency at any particular point of previous biological 
 evolution, because such elements may be rationally viewed as a 
 sort of dead-waste of organization and therefore as an integral 
 part of organization, though set off in consciousness as non- 
 organization because not empirically participant in organization. 
 But neither can we disprove and repudiate this non-tendency as 
 an element in our possible biological basis, because on empirical 
 grounds it may have as good right to be as the tendency to 
 organization. Furthermore, thought must assert the primacy of 
 the element of organization in the sense that the non-tendency 
 must be viewed as incidental to the tendency, and not the ten- 
 dency to organization as incidental to inertia or chaos. Thought 
 cannot view organization as the dead-waste of non-organization, 
 cosmos as a side issue to chaos, just as it cannot think purpose 
 a function of indifference, order a function of confusion, life a 
 function of death. On the contrary, experience of thought and 
 life seems to justify the position that the tendency to biological 
 organization which we call life has this advantage over non- 
 tendency, that it waxes in power and tends to invade the realm 
 of non-tendency and win it over to organization in cell and plant 
 and animal. But an acosmic empirical basis of life that must 
 develop into a cosmic one is an impossible conception for science. 
 Therefore, in view of this empirical fact of the divine tendency 
 to biological organization, as cognized in consciousness, science 
 must posit as its ultimate biological basis a cosmos in ovo, and 
 it must repudiate as unscientfk all conceptions of a chaotic or 
 "chance" biological condition. 
 
 I shall not raise the analogous question with reference to the 
 astronomical world, because our whole inquiry is confined to 
 phenomena of life. Although science assumes the biological 
 world as arising on the basis of the astronomical, she has not 
 yet succeeded in showing either life to be an astronomical, or 
 motion to be a biological, phenomenon. Until this is achieved the 
 relation of thought to the astronomical process will continue 
 fundamentally different from its relation to the biological process. 
 
THE EVOLUTION OF CULTURE 25 
 
 Thought contemplates the biological process from within, because 
 it is itself a function of that process, but thought's relation to 
 non-life remains persistently an outer relation, in accordance with 
 which thought can only interpret non-life in terms of life, and 
 must therefore waive the scientific cogency of all conclusions 
 about non-life and even of extra-conscious life that are based upon 
 life's experience of itself. Hence, while the analogy between 
 biological evolution and astronomical evolution is very near, we 
 could not make it more than an analogy without assuming, in the 
 first place, the existence of a tendency in non-life, which we 
 know only for life, and, in the second place, even admitting a 
 tendency to cosmos in non-life, that the empirical biological fact 
 of consciousness that organizing tendencies prevail against non- 
 organizing tendencies is likewise an empirical astronomical fact, 
 — which we cannot assert. In a word, to make our argument for 
 a cosmic biologic basis cogent for a cosmic astronomical basis 
 we must practically assume what we posit as non-life to be one 
 with life. Thought will continue to interpret the phenomena of 
 astronomical evolution in terms of those of biological evolution, 
 but science will deny anything but the analogy until thought 
 itself is shown to be a mode of motion, or energy a mode of life. 
 But not only does the fact of this biological tendency to 
 cosmos determine for science the empirical basis of life ; it 
 determines and explains for religion the metempirical ideal. The 
 ideal of human faith while beyond empirical thought may not 
 clash with empirical thought, for both religion and science are 
 phenomena of one life. The same law of that life in accord with 
 which science posits a cosmic empirical basis for that life will 
 determine for faith a cosmic metempirical basis of the nature of 
 organizing spirit, for organizing spirit is the noblest manifestation 
 of that life. While reason cannot arrive at a first cause, because 
 the rational quest of a first cause involves reason in the hopeless 
 regress of antecedents, yet the history of humanity and the 
 experience of the individual show that reason rests naively in a 
 first cause of the nature of spirit. The explanation is that such 
 an ideal, though unattainable by empirical thought, is sympathetic 
 
26 THE PHILOSOPHY OF THE HUMANITIES 
 
 with empirical thought, while the non-spiritual principle, even 
 though like the atoms of Democritus, simple and satisfactory 
 as a process, falls as a first cause under the ban of reason and 
 the infinite regress, because thought refuses to rest naively in a 
 first cause that ignores life and its highest manifestation, human 
 spirit. Hence it is that as culture advances to the reflective stage 
 the transcendental sanction tends more and more to express 
 itself in a religion of Organizing Spirit, in which the cultured 
 mind realizes the maximum reconciliation between knowledge 
 and faith. 
 
 Let us now sum up our results. From the general interpre- 
 tative standpoint of a volitional metaphysics, the evolution of 
 culture has been presented as an invariable series of phenomena 
 evolving, in obedience to psychological law, under the impulse 
 of physical and spiritual stimuli, which find their most typical 
 conceptual expression in the terms geography and religion. 
 Under the primitive indirect influence of physical environment 
 and the subsequent direct influence of spiritual aspiration after 
 worth in life and truth in things, the three successive stages of 
 culture-achievement, the social-political, the artistic or imagi- 
 native, and the philosophic or reflective stage, unfold themselves 
 in the order of psychological process. The tendency to spiritual 
 organization effectuates itself empirically by the way of habit, 
 which is the empirical mode of the operation of experience. The 
 consciousness of this tendency, which is given in thought, 
 involves for thought the scientific repudiation of a "chance" or 
 acosmic biological standpoint or starting-point, whether empir- 
 ical as in science or metempirical as in religion. 
 
THE PEDAGOGIC ASPECT 
 OF CULTURE-EVOLUTION 
 
II. 
 
 THE PEDAGOGIC ASPECT OF CULTURE-EVOLUTION 
 
 ORGANIZATION OF THE LATIN HUMANITIES 
 
 IN THE COLLEGE. 
 
 Delivered before the University of Texas in February of 1897. 
 
 When thought addresses itself either to the world of life or 
 to the astronomical-physical world, the thing that appears con- 
 spicuously as a common trait of both is a principle of organiza- 
 tion, which manifests itself in the highest form of reality, the 
 human spirit, as a natural tendency to culture, — that is, to 
 economic, artistic, and scientific organization. Consciousness 
 recognizes the will as the motive power behind this tendency to 
 spiritual organization, and thought, interpreting the outer world 
 of life and non-life in terms of the Ego, points the way to a 
 volitional metaphysics. For to some first principle we must 
 come, since that primal will within us demands and ultimately 
 decrees it and thought continually approaches it. Nothing is 
 truer than that the heart and mind thirst to rest in God. And 
 herein we recognize the ultimate mystery in higher culture, — 
 this spiritual longing for the good, the beautiful, and the true; 
 and herein the ultimate power of the cultured will, — to tran- 
 scend experience in the construction of its own ideals and so to 
 anticipate in thought the haven where it would be. These basal 
 longings of the human heart, the strange children of the strug- 
 gles and rivalries of existence with its divinely imposed law of 
 survival by progress and selection, or by whatever other empir- 
 ical process science may interpret to itself the course of spiritual 
 evolution, take shape in religion, by which we mean the con- 
 straining power of these ideals of the will upon the work and 
 thought of men. Religion we find everywhere answering the 
 highest cravings of the human spirit, those that condition and 
 determine all others, the craving for ultimate, unconditioned 
 
 29 
 
30 THE PHILOSOPHY OF THE HUMANITIES 
 
 worth, and the craving for ultimate, unconditioned truth, the 
 supreme wants of heart and head. Its ideal is therefore supreme 
 in culture because as the ultimate sanction it gives value and 
 significance to all the higher aspirations and activities of life. 
 These ideal interests and aspirations of the individual and the 
 collective will become instinctively incorporated with the super- 
 natural in religion, in which, therefore, the process of culture 
 from the period of social-political organization throughout each 
 subsequent stage of its evolution, its era of artistic activity and 
 its era of philosophic activity, is strongly rooted. Hence it is 
 that as the religious ideal becomes purer and higher it imparts a 
 like character to the ideals of culture, and as it declines under the 
 influence of satiety, excessive luxury, or other cause of spiritual 
 stagnation, then government, art, and science decline with it ; 
 for that from which the ultimate sanction springs for the worth 
 of the state, of art, and of science, that whence comes all worth 
 to life, must needs involve life and culture in its own decay. 
 
 It is important at the outset to emphasize the purely empir- 
 ical meaning and verifiability of these and all similar statements 
 about religion, and furthermore to remind the reader that refer- 
 ence is only intended to that segment of culture-evolution which 
 is already achieved. Our gaze is directed upon man in history, 
 not upon the possible future of culture ; and our inquiry is 
 purely empirical, not even speculative and in no sense idealizing. 
 In every essential statement appeal is made to the world of 
 experience. 
 
 The earliest twilight dawn of culture in the prehistoric period 
 of the cave-dwellers shows the birth of art under the inspiration 
 of the sense of the supernatural. The lancehead carved with the 
 mammoth, the harpoon-fang ornamented with a fish, seem to 
 have become supernatural weapons in the thought of these people 
 of the old stone age; cf. Keary, Dawn of History, p. 20. If the 
 stimulus of these dim, transcendental notions that do not rise 
 above the dignity of fetichism was so effective in the life of the 
 cave-man as to produce a style of art-carving that excites the 
 wonder of archaeologists, we are' prepared to find in the neolithic 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 31 
 
 era, where a nobler view of life and the other world expresses 
 itself in grander types of art, the mighty tumuli of their heroes 
 and the stately cromlechs of their gods. These vast structures 
 belong to the first era of consecutive human tradition, the 
 neolithic age, for the men of the old stone age are cut off from 
 us by a period of unknown duration and voiceless silence. But 
 here when the race reappears we trace over the entire globe 
 what seems to be the indestructible relics of its tendency and 
 power to revere, and thus at this prehistoric period the religious 
 and transcendental ideal is the inspiration of all that has perpetu- 
 ated the memory of these remarkable Turanian forerunners of 
 Mediterranean culture. 
 
 We are not suprised, therefore, that as we enter upon the 
 pathway of literary tradition we find ourselves everywhere 
 ushered through the sacred portals of religion into the very 
 heart of the social and political economy, the art, and the 
 science of mankind. Everywhere it is this power of the soul to 
 revere that lifts humanity into the godlike way of culture, where 
 springs into being all that ennobles life, and suggests the 
 divinity of our race ; and everywhere in history it is with this 
 key that we open the door to a knowledge of the inner processes 
 of culture in society, in art, and in scientific activity. 
 
 The earliest historical art on the walls of Egyptian tombs, 
 like the art of the cave-man, seems to have been inspired by a 
 faith in the supernatural meaning and efficacy of such imitative 
 portrayals, for thus the double of the dead man enjoyed in the 
 tomb the doubles of his earthly possessions and experiences. 
 And again in her monumental forms aged Egypt takes up the 
 thread of prehistoric art and shows us the simple grave-mound 
 and dolmen-circles of the mighty Turanian brotherhood devel- 
 oped now under the same spiritual influence into the Egyptian 
 pyramid and temple; cf. Keary, Dawn of History, p. 53. 
 
 But here in Egypt we emerge from the twilight of unrecorded 
 history and for the first time are enabled to survey the entire 
 scope of the religious ideal in human life, for only implements 
 of handiwork and products of formative art are independent of 
 
32 THE PHILOSOPHY OF THE HUMANITIES 
 
 literary tradition. On the other hand, customs and laws, music 
 and song, philosophy and science, must be caught up for us in 
 the written symbol, or they are forever lost to history along with 
 all knowledge of the influences that fostered them. With the 
 Egyptian civilization dawns the continuous life of Mediterranean 
 culture. Theodore Mommsen begins his great history of Rome 
 with these words: "The Mediterranean Sea with its various 
 branches, penetrating far into the great continent, forms the 
 largest gulf of the ocean, and alternately narrowed by islands or 
 projections of the land and expanding to considerable breadth, 
 at once separates and connects the three divisions of the Old 
 World. The shores of this inland sea were in ancient times 
 peopled by various nations belonging from an ethnographical 
 and philological point of view to different races, but constituting 
 in their historical aspect one whole. This historic whole has 
 been usually, but not very appropriately, entitled the history of 
 the ancient world. It is in reality the history of civilization 
 among the Mediterranean nations ; and, as it passes before us in 
 its successive stages, it presents four great phases of develop- 
 ment, — the history of the Coptic or Egyptian stock dwelling 
 on the southern shore, the history of the Aramaean or Syrian 
 nation which occupied the east coast and extended into the 
 interior of Asia as far as the Euphrates and Tigris, and the his- 
 tories of the twin-peoples, the Hellenes and Italians, who received 
 as their heritage the countries on the European shore. Each of 
 these histories was in its earlier stages connected with other regions 
 and with other cycles of historical evolution ; but each soon 
 entered on its own distinctive career. The surrounding nations 
 of alien or even of kindred extraction — the Berbers and Negroes 
 of Africa, the Arabs, Persians, and Indians of Asia, the Celts 
 and Germans of Europe — came into manifold contact with the 
 peoples inhabiting the borders of the Mediterranean, but they 
 neither imparted unto them nor received from them any influ- 
 ences exercising decisive effect on their respective destinies. So 
 far, therefore, as cycles of culture admit of demarcation at all, 
 the cycle which has its culminating points denoted by the names, 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 33 
 
 Thebes, Carthage, Athens, and Rome, may be regarded as an unity. 
 The four nations represented by these names, after each of them 
 had attained in a path of its own a peculiar and noble civiliza- 
 tion, mingled with one another in the most varied relations 
 of reciprocal intercourse, and skillfully elaborated, and richly 
 developed all the elements of human nature. At length their 
 cycle was accomplished. New peoples, who hitherto had only 
 laved the territories of the states of the Mediterranean as waves 
 lave the beach, overflowed both its shores, severed the history 
 of its south coast from that of the north and transferred the 
 center of civilization from the Mediterranean to the Atlantic 
 Ocean. The distinction between ancient and modern history, 
 therefore, is no mere accident, nor yet a mere matter of chron- 
 ological convenience. What is called modern history is in 
 reality the formation of a new cycle of culture, connected in 
 several stages of its development with the perishing or perished 
 civilization of the Mediterranean states, as this was connected 
 with the primitive civilization of the Indo-Germanic stock, but 
 destined, like the earlier cycle, to traverse an orbit of its own. 
 It, too, is destined to experience in full measure the vicissitudes 
 of national weal and woe, the periods of growth, of maturity, 
 and of age, the blessedness of creative effort in religion, polity, 
 and art, the comfort of enjoying the material and intellectual 
 acquisitions which it has won, perhaps also, some day, the decay 
 of productive power in the satiety of contentment with the goal 
 attained. And yet this goal will only be temporary : the grand- 
 est system of civilization has its orbit and may complete its 
 course ; but not so the human race, to which, just when it seems 
 to have reached its goal, the old task is ever set anew with a 
 wider range and with a deeper meaning." 
 
 The old task of which Mommsen speaks is the task of higher 
 culture. The three successive stages in its fulfillment are society, 
 art, and science, and its regnant inspiration has ever been the 
 idealizing human will, with its God-given reverence for what it 
 believed to be the good, the beautiful, and the true. This is 
 everywhere the lesson of history. Examine the significance of 
 
34 THE PHILOSOPHY OF THE HUMANITIES 
 
 Osiris and Isis in Coptic civilization, and of the entire trans- 
 cendental hierarchy in Aramaean culture, and the religious ideal 
 will be found basal to the institutions, the art, and the science of 
 Egypt and Western Asia. Notably in the rounded civilization 
 of Greece is the religious ideal conspicuous and the three culture 
 forms in which it successively realizes itself apparent. Olympian 
 Zeus and Delphic Apollo are the soul of all that is characteristic 
 of Greek culture. They rule in the institutions of private and 
 public life, their spirit lives in the poetry of Homer and the art 
 of Pheidias, and utters itself in the philosophy of a Socrates, a 
 Plato, and an Aristotle. The evolution of ancient culture pre- 
 sents itself to us everywhere in three successive steps, economic, 
 artistic, and reflective, and each successive stage of that culture- 
 historical cycle exhibits the power of the religious ideal, first in 
 the organization of society, next in the forms of art, and lastly 
 in the trend of philosophy and science. Such is the lesson of 
 Egyptian, Aramaean, Greek, and Roman civilization alike. 
 
 It is left to those conversant with the trend of the indi- 
 vidual national cultures of the Atlantic cycle to observe the 
 applicability of this law in detail to the more complex phe- 
 nomena of modern history. And yet striking analogies present 
 themselves immediately even to the lay-student of European 
 civilization subsequent to the fall of the ancient regime, when 
 practically the world begins anew the old task of culture. Here 
 our fundamental factor is the religion of Christ. The first stage 
 is the building of the social and political fabric. In the con- 
 struction of the new social regime the religious point of view is 
 dominant, in the construction of the political regime the key- 
 note is the doctrine of Christ, "Render unto Caesar the things 
 that are Caesar's," which is realized in the blending of Roman 
 jurisprudence with the hitherto unwritten laws of Germanic 
 Christendom. The social and political foundation under the 
 auspices of Christianity being thus laid, what is the next 
 supreme phenomena in the evolution of modern culture ? 
 The Homer of Christendom, Dante and the Divina Commedia 
 — with the religion of Christ as the inspiration. Then follow 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 35 
 
 in rapid unfolding the creations of Michael Angelo and Raphael 
 in cathedral architecture, sculpture, and painting — all under the 
 same mighty impulse of religion and reproducing in striking 
 counterpart for Atlantic culture the age of Pheidias and Poly- 
 gnotus in Mediterranean art. The era of the beautiful is inaug- 
 urated and achieved, and we look expectantly for the birth of 
 modern science and philosophy. Descartes, the Aristotle of the 
 modern world, inaugurates the philosophic era with his system 
 of Christian monism, and one by one the separate sciences of 
 nature and man detach themselves and follow their respective 
 pathways, once more leaving to philosophy its ancient moral 
 function as critic and purifier of religion along with its new 
 scientific function as harmonizer and unifier of the spiritual 
 cosmos. 
 
 This theory of the law and process of culture-evolution, 
 which places the human will at the basis of all human achieve- 
 ment and holds religion to be the mighty mainspring of that 
 will in the history of culture, the crucial spiritual differentiation 
 that has made for culture historical survival, and which on this 
 foundation goes on to construe the inner process of that history 
 as a succession of phenomena, characterizable as social-political, 
 artistic, and scientific, has been more fully stated in a previous 
 paper on "the Evolution of Culture." 
 
 Having outlined the successive phases of spiritual activity as 
 they rise into being in the course of culture-evolution under the 
 promptings of those eternal longings which make up the basal 
 essence of human life as we find it in higher culture, and which 
 express themselves in maximum potency in the typical form of 
 religion, we now approach the subject of this inquiry, the peda- 
 gogic application of the theory. 
 
 The peril of applying a false view of life to the organization 
 of studies bids us pause at this point and reenvisage our practi- 
 cal, efficient data in clear, cold reason, and thus fix the possible 
 limit of error in the theory and so of evil in its application. The 
 difficulty of all spiritual inquiry appears at once when we con- 
 trast it, on the one hand, with mathematical processes and, on 
 
36 THE PHILOSOPHY OF THE HUMANITIES 
 
 the other, with natural inquiry. Mathematics has only to do 
 ultimately with the formal arrangement, never with the con- 
 tent of phenomena ; cf. Wundt, System der Philosophie , p. 26. Its 
 only link with experience exhibits itself in the form of a few 
 colorless postulates : it is of all sciences the farthest removed 
 from empirical reality. Its mode of procedure is purely logical 
 and therefore independent of the whole content of experience. 
 Its conclusions are thus deductive and therefore independent of 
 all verification by observation and experiment. It is therefore 
 out of all touch with the difficulties and uncertainties of induc- 
 tion. Herein we find apparently the psychological reason why 
 mathematics aud its immediate applications in mechanics and 
 astronomy should have so early attained independent develop- 
 ment. 
 
 We recognize at once the increased difficulty of inquiry 
 when we pass from the merely formal or mathematical sciences 
 to the sciences of natural, biological, and spiritual reality. Here 
 the objective world is ever standing over against thought and 
 enforcing conformity between the results of induction and its 
 own inner content. The mathematics and the logic of the 
 chemist, the physicist, the economist, and the psychologist may 
 be ever so faultless, but unless the data of experience have been 
 so full as to suppress no significant natural, biological, or spiritual 
 factor, the result, though perfect mathematically and logically, 
 will be repudiated as unreal by the voice of reality. Herein we 
 find the psychological reason why physics and chemistry should 
 not have attained independent development so early as mathe- 
 matical science with its simple empirical data. 
 
 But even within these more contentful and real sciences of 
 objective empirical experience there stands out one group of 
 supreme experimental difficulty ; this is the group of spiritual 
 sciences, as contrasted with the material, or chemical-physical 
 sciences, and even as contrasted with kindred biological sciences 
 in their restricted sense. The sciences of spirit depend for their 
 data upon the observation of spiritual facts ; but spiritual facts, 
 supremely real and supremely precious as they are, do not stand 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 37 
 
 before us objectified in a world of sense, nor can they be repro- 
 duced at will in the spiritual laboratory of the sociologist and 
 the psychologist. Herein we find the psychological reason why 
 politics and psychology were relatively late in becoming scien- 
 tifically organized. 
 
 Striving to steer clear of the Charybdis of false induction, 
 we have made in our theory of culture-evolution only those wide 
 generalizations from spiritual phenomena which seem to be 
 psychologically justified and necessitated. The ultimate and 
 irreducible phenomenon in all life is an impulse, a striving, a 
 want. Rational process as such is but an acquired means of 
 demonstrably late origin, applied by living spirit to the attain- 
 ment of its ends. Here let us shun for our lives the maze of 
 metaphysical dialectics and use terms only as symbols of empiri- 
 cal facts. Let the psychical anatomist abstract if he please his 
 concepts of thought and feeling and will from the empirical 
 reality with which we are dealing, but let us not invest these 
 fictions of abstracting analysis with anything further than 
 abstract reality and involve ourselves in idle ratiocinations as to 
 whether either of two inseparable phases of one reality consti- 
 tutes the starting point of culture-evolution. When I use the 
 term will as the mainspring of culture, I do not mean to exclude 
 thinking or any necessary element of spiritual activity : I mean 
 simply the total spiritual reality, symbolized from the point of 
 view of its active, impelling quality. Phenomena of evolution 
 present themselves empirically from no other side. The fact 
 that I find empirically in plant and animal life an irreducible 
 impulse to organization, or the fact that I find empirically in 
 human life an irreducible impulse to culture-unfolding is wholly 
 indifferent to any subsequent and purely logical analysis of that 
 impelling reality into biological or psychological abstractions. 
 Let us waive then these distinctions of thought, and stick to 
 objective reality as empirically presented to consciousness. 
 There never was a thought-act that was not at the same moment 
 a will-act, there never was a will-act that was not a thought-act ; 
 and the subjectivity of feeling is incident to both. 
 
3 8 THE PHILOSOPHY OF THE HUMANITIES 
 
 Granting then the empirical fact that the wants of man are 
 basal to his attainments, what do we find those wants to be in 
 every historical civilization and in every individual life ? They 
 are first material wants and then spiritual wants. The satisfac- 
 tion of his material wants is the condition of the existence of 
 society and the cause of its formation. His spiritual wants, as 
 we find them in history and personal experience, are longings 
 to find worth and longings to find truth, in life and things. 
 Everywhere in history the ideals of religion furnish the prime 
 satisfaction of these longings of head and heart. Religion is 
 clearly the creation of these longings, as the practical institu- 
 tions of private and public life are the creations of his material 
 wants. Then follow in simple obedience to psychological law 
 the art-activity and the philosophic activity, the one satisfying 
 his longing to objectify his spiritual interests in imperishable 
 forms of beauty, the other satisfying the exacter claims of reason, 
 no longer content with the naive data of the religious presenta- 
 tion in matters susceptible of natural explanation. 
 
 Approaching now our pedagogical problem, we observe 
 between these three successive stages of culture-evolution, society, 
 art and science, a most important psychological relation. Psy- 
 chologically viewed, the first or social-political stage is one of 
 immediate, presentative spiritual activity ; the second or artistic 
 stage is one of imaginative spiritual activity ; and the third, or 
 philosophic stage, is one of rationalizing spiritual activity. 
 These are no speculative catch-words. It is not meant that 
 any presentative activity does not connote both imaginative and 
 rationalizing activities, nor that any imaginative activity does 
 not connote reflective activity. We have to do with empirical 
 phenomena, not logical abstractions. All that is insisted upon 
 is that in the presentative activity which society evidences in its 
 practical-political stage of state building no art activity and no 
 reflective activity is as yet consciously emphasized, and in the 
 idealizing creations of art as they first appear in the evolution of 
 any individual civilization pure rationalizing spiritual activity is 
 wholly subconscious and unevolved. 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 39 
 
 But this formula of folk-psychology, presentation, imagina- 
 tion, and reflection, is at once a formula of individual psychol- 
 ogy, and our theory of the evolution of culture is verified in 
 consciousness and becomes a pedagogic law for all humanistic 
 instruction. The psychological order of the evolution of col- 
 lective culture is the psychological order of the evolution of 
 individual culture. The evolution of culture is the evolution of 
 the individual spirit written large. 
 
 Having found then our process of culture-evolution in history 
 to correspond to and objectify the process of psychological 
 unfolding in the individual, we have a twofold reason for the 
 thoroughgoing application of the theory to all instruction in 
 the history of culture ; our theory presents the grand and salient 
 phenomena of civilization, economic-social, creative-artistic, and 
 scientific-reflective, in their chronological sequence, the only 
 possible order for the study of processes of life, and, further- 
 more, since these phenomena prove to stand in a natural psy- 
 chological sequence, the mind of the pupil, approaching them 
 not merely in the order of their unfolding, but actually in the 
 order of its own unfolding, is thus stimulated to full, healthy 
 development in sympathy with the total life of cultured human- 
 ity- 
 
 Thus we shall have the true humanities, philosophically 
 organized and invested with supreme pedagogic efficiency in all 
 directions. The gain will be infinite, whereas the loss will be 
 nil. In place of the old chaos we shall have a cosmos, whose 
 fair order and noble worth will silence forever the ignoramus 
 and the bigot, and all their brayings against Greek. The study 
 of one rounded civilization will bring the student in touch with 
 the active forces of all, and with the heart-beat of culture-his- 
 tory. He will learn the power of an ideal in human life, and 
 observe the influences of natural environment. He will be 
 present at the organization of society, and watch the growth of 
 institutions. He will behold the birth of art and realize its 
 function in culture. He will understand the beginnings of philoso- 
 phy and see the separate sciences leap Minerva-like from its 
 
40 THE PHILOSOPHY OF THE HUMANITIES 
 
 brow. He will incarnate the pure spirit of humanity in the 
 highest sense of the 
 
 " Homo sum, humani nil a me alienum puto! " 
 
 Our law is discovered, our task done. When science dis- 
 covers a law, its application becomes immediate and mechanical. 
 But the glory of a physical law is one, and the glory of a spiritual 
 law is another ; the one is a principle of divine mechanism, the 
 other of divine life. The application of a physical law can 
 effect the higher life of humanity only indirectly, the application 
 of a spiritual law reaches the heart of humanity and determines 
 the issues of life. Let us briefly test its application to the most 
 difficult case in history, the civilization of the Latins. I say, 
 the most difficult civilization for the fair test of our pedagogic 
 scheme, because Roman civilization never evolved with native, 
 indigenous life beyond the first stage of culture-evolution : its 
 supreme achievements were social-political ; its art and science 
 were abortive graftings from the eternal flower of Greece. 
 
 The ultimate aim of all humanistic instruction is to humanize. 
 To humanize is to enrich the heart and mind of the student by 
 leading him to live over in thought and feeling the complete 
 spiritual unfolding of a great people by repeating in imagination 
 the experience of their sensuous environment, of their religious 
 sanctions, their social and political life, their poetry and forma- 
 tive art, their philosophy and science. If such knowledge of 
 man is the beau ideal of humanistic study, our theory of the 
 evolution of culture furnishes a clear-cut rationale for the work 
 of preparatory and collegiate instruction. 
 
 The spirit and ideal of both is the same. The stress of pre- 
 paratory instruction, however, must lie in preparation, since the 
 four years of high-school work are too short for the full realiza- 
 tion of the humanistic ideal. That ideal, however, should, in 
 all historical instruction, be constantly held before the mind of 
 the high-school pupil, and even in the Latin reading of the pre- 
 paratory years the way should be laid for the comprehensive 
 grasp of the phenomena of culture as more elaboratory unfolded 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 41 
 
 in the college courses. Simple historical reading, with appro- 
 priate suggestions and illustrations as to the geographical envi- 
 ronment, religious beliefs, customs and institutions of the people, 
 followed by similar readings in poetry, illustrative of the power 
 of the national ideals in art creation, and accompanied by simple 
 objective instruction in the inspiring beauties of plastic and 
 architectural art, will represent the culture-historical side of 
 high-school Latin. In the meantime, grammatical and linguistic 
 studies will fall into line in their true perspective, and will pro- 
 ceed under the fine impulse of an irresistible human interest in 
 the highest achievements of the race. Should the hard injustice 
 of fate cut short the education of the individual at the close of 
 the high-school stage, he will nevertheless have won both in 
 general history proper and in the special discipline of the classics 
 a living principle of thought and study that will give him a 
 power and a grasp over the processes of all higher national life, 
 and best equip him for usefulness in the state. Should fortune, 
 on the other hand, smile upon his destiny, he will enter college 
 equipped, among other things, with that practical mastery of the 
 language in prose and verse which will enable him, in the main, 
 to take up the literature in the order suggested both by the his- 
 tory of culture and by the process of psychological activity, that 
 is, the practical, historical literature first, the imaginative and 
 poetic next, and the philosophic or reflective last. 
 
 It is obvious that in the first, or, as I may term it for the 
 sake of brevity, the historical course proper, the order in which 
 the authors should be taken up would be determined by the 
 order of the historical periods of which they treated, for all 
 process, spiritual and physical, must be studied chronologi- 
 cally. The process of their narrative is by definition the process 
 of the social and political unfolding. Hence the most diffi- 
 cult author in any given cycle of culture might be the first 
 to be attacked because of the primal position of his subject- 
 matter in the historical unfolding. The difficulty that would 
 confront inadequate or faulty preparation, however, would be 
 serious only at the beginning of the college course. If the first 
 
42 THE PHILOSOPHY OF THE HUMANITIES 
 
 over-difficult author were successfully accomplished, the chance 
 of a like encounter would be ipso facto greatly diminished, for 
 one tolerably difficult historian would probably smooth the way 
 for all that followed. The culture-historical foundation being 
 laid in the first course, the art and philosophy will follow in easy 
 and natural sequence, while the question of the relative diffi- 
 culty of authors within the succeeding courses will have lost its 
 seriousness after the experience gained in connection with the 
 first. 
 
 Again, when we come to the second and third series of phe- 
 nomena, the art-activity, and the philosophic-scientific thought 
 of the people, a different principle of arrangement must clearly 
 prevail ; for while, in the first series, our chronology is that of 
 the subject-matter, since that furnishes the order of culture- 
 evolution, in the artistic and philosophic stages our chronology 
 is that of the authors, because their successive appearance marks 
 the process of unfolding of art and science, whereas the chro- 
 nology of their subject-matter is indifferent. Here, therefore, 
 the most antique and possibly difficult poet or philosopher would 
 be taken up first, and the brunt of difficulty would again be 
 encountered at the beginning, instead of at the end, of the poetic 
 and philosophic courses respectively. This difficulty, however, 
 will be continually minimized by the grammatical-linguistic studies 
 incidental to the reading of the authors, for these studies will 
 continue to go hand-in-hand with the culture-historical series in 
 the college until the theory of the language has been thoroughly 
 mastered, and the foundation laid for specialistic linguistics in 
 the university. But since the humanistic aim is paramount for 
 the highest ends of life, the linguistic interest will be best sub- 
 served by subordinating it to that aim throughout the high 
 school and college humanities. 
 
 Assuming now that our four years' course of high-school 
 Latin has duly accomplished its task of preparation for the col- 
 lege humanities as above characterized, it remains for us to out- 
 line the pedagogic process of the humanistic side of college 
 Latin. We are first concerned with the foundations of Roman 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 43 
 
 civilization or the historical side proper. The historical authors 
 in the chronological sequence of subject matter become the 
 appropriate Latin reading, for, besides presenting the Roman 
 view of the historic unfolding of the nation from its origin to its 
 climax, they furnish the true context for the study of the essen- 
 tial factors of the first stage of all civilization, the physical 
 environment or Classical Geography, the religious ideals or 
 Classical Mythology, and the social and political institutions or 
 the Private and Public Antiquities of the nation. Livy, Sallust, 
 Cicero, and Tacitus, furnish abundant reading for the longest 
 possible course in Roman historical writing, while Nepos, Pliny 
 the Younger, and Suetonius, furnish available parallel reading 
 in touch with the spirit of the course. 
 
 The remaining culture-historical topics, which may be called 
 collateral studies as accompanying the formal reading of the lit- 
 erature, may all be compassed in a single course and in sub- 
 stantial and suggestive outline through excellent manuals of 
 elementary or of advanced character, according to the needs of 
 the individual or the class. Such manuals have been prepared 
 in Classical Geography, in Classical Mythology, and in the 
 Religious and Secular Institutions of the Romans, while the 
 entire treasury of modern historical commentary upon Roman 
 History, Religion, and Antiquities completes our possible col- 
 lateral apparatus. Indeed this blending of the modern point of 
 view, as presented by the great authorities of the nineteenth 
 century, with the antique, as presented in the classic authors, is 
 the saving clause in the theory of the Latin humanities ; thus 
 do we wed the past and the present, and the torch of culture 
 beams with added lustre over the union. 
 
 Nor should it be feared that the volume of the work tran- 
 scends the possibilities of even the shortest college year ; it is 
 not details of knowledge, but living principles of spiritual evolu- 
 tion, that constitute the goal of humanistic studies. The point 
 of view is all. A few winged words here and there from the 
 lips of a teacher who has stood face to face with these phenom- 
 ena, who has felt the mighty heart-beat of historic life, will 
 
44 THE PHILOSOPHY OF THE HUMANITIES 
 
 suffice to open up the vista down which a single glance is worth 
 an encyclopaedia of dead facts. The important pedagogical 
 point is not at all the matter, but the spirit of the teaching. Let 
 the teacher guard the spirit, and it will follow as the night the 
 day that the matter will take care of itself. The simplest and 
 briefest course of historical reading will furnish abundant occa- 
 sion to show in unmistakable light the operation of these laws 
 of culture, and that, too, without compromising the regular sub- 
 ject-matter of instruction ; on the contrary, that subject-matter 
 will assume a deeper significance under the transfiguring light 
 of these higher truths. To recognize the significance of environ- 
 ment, of the physical basis, in man's life, to see the necessity and 
 the power of the religious ideal in culture-evolution, to watch 
 the simple unfoldings of customs and laws and of the individual 
 and national character which they express, are things to which 
 every page of Latin history lends pointed and precious occasion. 
 And such is the high spiritual function of the first course in the 
 Latin humanities. 
 
 Having caught the spirit of the social-political epoch in 
 Roman civilization, we are prepared to observe the next phe- 
 nomenon, which follows with unerring precision, — the artistic 
 life of the people. Religious poetry and song, temple architec- 
 ture, with its handmaidens, sculpture, and painting, repeat the 
 old story of man's spiritual life in the native art-activity of the 
 Romans. But before Roman art had developed beyond the 
 rudest beginnings, two disturbing factors are introduced into the 
 course of evolution, — the decay of religion and slavery to Greek 
 genius. In place of an ideal religion of gods and heroes we have 
 a practical religion of state ; patriotism monopolizes the reli- 
 gious sanction. A naive patriotism is practical and not ideal ; it 
 grasps after the ripened fruit wherewith to crown its idol. At 
 the very dawn of Roman indigenous art-life, Greek Poetry, 
 Greek Architecture, Greek Sculpture and Painting, became one 
 vast plunder pile for this patriotic vandal, and we are left with 
 the barren waste of Roman Art. The beauty we find there is 
 primarily Greek, the waste is Roman. Hence, in this stage of 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 45 
 
 Roman culture, as indeed throughout its entire subsequent his- 
 tory, the fruitful humanistic point of view will be dominantly the 
 religious, ethical, and political aspect of Roman civilization, and 
 only subordinately the purely artistic or scientific interest. Plau- 
 tus and Terence, Catullus and Horace, Vergil and the Elegiac 
 Poets, along with the study of Roman Metric Art will constitute 
 our literary canon, and Roman Formative Art will round the sec- 
 ond course in the Latin humanities. In this latter connection a 
 new principle of pedagogic treatment rises into such importance 
 as to demand special comment, — this is the principle of object- 
 lessons. Plastic Art, including Architecture, is objective, and 
 therefore demands for its proper study concrete illustrations. 
 This need will already have been felt in connection with the 
 religion and the social life of the people, but here the ordinary 
 illustrations afforded by the dictionary of antiquities or by 
 diagrams and wall-plates answer all practical purposes, since the 
 aesthetic sense is not primarily involved in the consideration of 
 the religious and social phenomena of culture-history. But in 
 the study of the art-life of a nation it is a prime necessity that 
 their creations of beauty be realized by the student either 
 through the aid of reproductions or of exact photographs. 
 Plaster casts of typical sculpture, and models of characteristic 
 architectural details, open up a new world to the pupil whose 
 experience has hitherto been limited to the text-book. Roman 
 music falls outside our pedagogic province because the musical 
 note dies with the vibration that produced it. Painting, too, is 
 of little pedagogic importance because the colors fade with the 
 lapse of ages, and only some rare catastrophe, like the volcanic 
 burial of Pompeii, preserves to us the relics of antique painting. 
 A museum of Archaeology and Art is thus an invaluable aid to 
 the humanistic studies of the first and second courses. But 
 with a people whose civilization, like ours, corresponds for the 
 most part with the first, or social-political stage, such ideal 
 needs are the last to be supplied, and the student is fortunate 
 who has access to a good collection of photographs, or better 
 still, to a few well-selected plaster-casts. In Architecture the 
 
46 THE PHILOSOPHY OF THE HUMANITIES 
 
 capitals and entablatures of the Greek orders and of their 
 Roman modifications, in Sculpture a grand type from each 
 successive period of art from the Lion Gate of Mycenae to 
 the last dying smile of beauty on the Triumphal Arch of the 
 Romans, would make a little humanistic series worth its weight 
 in gold for the high ends of culture. 
 
 The state being founded and beautified, there is nothing now 
 left for the restless spirit of man but to philosophize, to inquire. 
 With this third and highest stage of historic life we enter into 
 the inner loom of the culture-evolution of humanity, for the 
 philosopher of one era must start out from the theories of his 
 teachers, however radically he may subsequently diverge from 
 their standpoints. Hence it is that the history of philosophic 
 and scientific thought presents itself as a continuous stream into 
 which all cultures, individual and national, converge at their high- 
 est stage, and no portion of which can be understood apart from 
 the current of which it is a segment. The silver cord of rational 
 continuity articulates all philosophic systems in the same cul- 
 ture-historical cycle. The history of philosophy, therefore, 
 marks in a peculiar sense the high-water line of culture along 
 the continuous pathway of humanity's spiritual unfolding. When 
 we survey the Roman spiritual world at its entrance upon the 
 reflective stage of culture, we note the striking fact that the 
 Romans have lapsed into the same religious and moral" slough of 
 despond as the Greeks subsequent to Alexander. The religion 
 of the gods had failed them and now the religion of patriotism 
 was well nigh starved out. Philosophy, therefore, in the form 
 of a consolatory ethics, attempts to substitute the religion it has 
 helped to undermine, and, like Greek art in the previous stage, 
 Greek Stoicism, Epicureanism, and Skepticism were received with 
 open arms into the Roman thought-world. Our pedagogical 
 task is thus clearly defined for the reflective period of the Latin 
 humanities: Roman Ethical Philosophy in Lucretius, Cicero, and 
 Seneca, with collateral reading in the History of Philosophy, 
 will constitute the gist of the work, — and our pedagogical scheme 
 for the undergraduate humanities is completely unfolded. 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 47 
 
 Departments of literary activity subordinate to the typical 
 forms utilized in the curriculum but yet involving authors of 
 importance will fall into line without difficulty as collateral or 
 supplementary courses under their appropriate culture-historical 
 periods. Thus Roman Biography, as represented by Nepos, 
 Tacitus, and Suetonius, would associate itself with the historical 
 authors ; Roman Rhetoric and Oratory, as discussed by Cicero 
 and Quintilian, with the artistic period ; and Roman Satire, as it 
 appears in Horace, Juvenal, and Persius, with the philosophic or 
 reflective era. 
 
 Our theory of the evolution of culture, therefore, when applied 
 to the special civilization before us, reduces the chaos of culture- 
 historical phenomena to the organic unity of a biological process, 
 unfolding itself, as above exhibited, in the consecutive phases of 
 Roman culture. But on the basis of this organic unity we are 
 led to an organized view of universal history. The reflective 
 period of Roman thought is the one supreme crisis in the evolu- 
 tion of culture, the dividing line that marks the death of Medi- 
 terranean, and the birth of Atlantic, ideals. Here the powers 
 that sway the destiny of spirit are in council and the issue 
 trembles in the balance. Over the drooping spirit of humanity 
 the genius of Reason and Despair is in deadly struggle with the 
 nascent genius of Faith and Hope, the Philosophy and Religion 
 of Rome with the Religion of Christ. The old order dies, but, 
 phoenix-like, out of its ashes, emerges the spirit of our race. Of 
 him who, having eyes to see, has occupied this point of culture- 
 historical vantage, it may be said as of the Homeric seer, 
 
 <v O? rjhri rd t' iovra rd t' ecraofieva irpo t' eovra. 
 
 Behi?id him the vista of Mediterranean civilization opens up, 
 beginning in Egypt, passing into Western Asia, then into Greece, 
 and ending in Rome. "As the streams," says Niebuhr, "lose 
 themselves in the mightier ocean, so the history of the peoples 
 once distributed along the Mediterranean shores, is absorbed in 
 that of the mighty mistress of the world." Through Rome the 
 broken threads of spiritual history are caught up and woven into 
 
48 ;' THE PHILOSOPHY OF THE HUMANITIES 
 
 the seamless woof of Aryan culture. When Carthage falls the 
 Coptic and Aramaean threads are caught up. When Corinth was 
 captured the sunset of Grecian culture fades into the dawn of 
 Roman. So, too, Roman Art %nd Philosophy take up the torch 
 of Beauty and Truth transmitted from the previous stage, and lead 
 him inevitably to contemplate the continuous life of Mediterranean 
 civilization. Before him opens the vista of Atlantic culture under 
 the pole star of Christianity, and he beholds the old process of 
 spiritual evolution repeat itself on a scale as much larger than 
 that of Rome, or Athens, or Carthage, or Thebes, as the religion 
 of Truth and Love is larger than the religion of Patriotism, or of 
 Beauty, or of physical Light and Life. 
 
 In conclusion, I may illustrate the practical application of 
 my philosophy of the humanities to the actual organization of 
 Latin studies in the college by instancing my own practice as 
 outlined in the catalogue of the University of Texas ; cf. cata- 
 logue for 1896-7, pp. 71-75. 
 
 SCHOOL OF LATIN 
 FOR UNDERGRADUATES. 
 
 General Explanation. — The instruction offered presup- 
 poses at least four years of substantial training in reading and 
 writing Latin. 1 The undergraduate work is arranged in two par- 
 allel series of courses, one in literature and one in language. The 
 series in literature (A, B, C) presents in three successive courses 
 the three successive stages in the evolution of Roman culture — 
 the social-political, the artistic, and the philosophic or reflective 
 stage. Thus the order of study is the order of historic unfold- 
 ing. The series in language (A', B', C) accompanies and sup- 
 plements the series in literature. As elective, either series may 
 be taken and counted apart from the other, but as prescribed, 
 credit is not given in the literary except in conjunction with the 
 grammatical. The courses included under D are offered as com- 
 
 1 Unanimously voted by the Superintendents and Principals of Texas at the meet- 
 ing of the State Association on June 29, 1897. 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 49 
 
 plementary reading to Courses A, B, and C, respectively, and 
 Course D' forms an appropriate supplement to Courses A', B', 
 C. Students are admitted to any course by which they are 
 prepared to profit, but credit for back work implies formal exam- 
 ination on the subjects involved. 
 
 Course A — Literary: The Social -Political Stage. 
 
 The aim of this course is to exhibit the elements of Roman 
 civilization on its social and political side. It consists of con- 
 nected readings in the Roman historians, supplemented by col- 
 lateral studies in geography, religion, and mythology, and in the 
 private and public life of the people. 
 
 1 . Latin reading in Roman Legendary and Authentic History : 
 Livy, Books i-ii, xxi-xxii ; Sallust, Jttgurthine War and Conspiracy 
 of Catiline ; Tacitus, Germania. The attention of the student is 
 fixed, through the sources, upon the order and process of Roman 
 historical evolution. The readings follow the order of history, 
 and are as extensive as the preparation of the class makes possi- 
 ble. To students specializing in Latin, appropriate reading in 
 Nepos and Cicero is recommended in connection with the authors 
 read in class. The student is urged to keep the historical connec- 
 tion and to bridge over any gap in the Latin sources by reading 
 a connected account in some English classic, for example, the 
 translation of Mommsen's History of Rome. 
 
 2. Collateral reading in Classical Geography (e. g., Tozer), 
 Roman Mythology (e.g., Gayley),and the Antiquities of Pri- 
 vate and Public Life (e. g, Wilkins) ; for specialistic reference, 
 Kiepert's Ancient Geography, Preller's Romische Mythologie, Mar- 
 quardt-Mommsen's Handbuch der Romischen Alterthiimer or Ram- 
 say's Ro?nan Antiquities. 
 
 Course A' — Grammatical. 
 
 1. Latin Grammar in general, with emphasis upon the funda- 
 mental laws of the language. 
 
 2. Exercises in Latin Prose Composition and in simple Latin 
 conversation. 
 
50 THE PHILOSOPHY OF THE HUMANITIES 
 
 Course B — Literary : The Artistic Stage. 
 
 The aim of this course is to exhibit the elements of Roman 
 civilization on its aesthetic side. It consists, on the one hand, of 
 readings from the Roman poets in historical sequence, accom- 
 panied by the study of the Latin verse-forms, and, on the other, 
 of an illustrated course in Roman art. 
 
 1. Latin reading in Roman Poetry : The Drama, Plautus and 
 Terence ; Lyric poetry, Catullus and Horace ; Epic poetry, Vergil. 
 To those specializing in their Latin studies, additional reading is 
 recommended in Elegiac poetry (Ovid, Tibullus, and Propertius), 
 and a wider range in Epic poetry. The Metric forms of Latin 
 poetry are taught practically in connection with the authors read 
 in the class. 
 
 2. An illustrated course in Roman Formative Art [e. g., Tar- 
 bell and Goodyear) ; for specialistic reference, Reber's History 
 of Ancient Art. A collection of photographs from the originals 
 is used to illustrate this course. 
 
 Course B ' — Grammatical. 
 
 1. A systematic study of Latin Grammar, with emphasis upon 
 the Syntax of the Noun. 
 
 2. Exercises in Latin Prose Composition. 
 
 Course C — Literary: The Reflective Stage. 
 
 The aim of this course is to exhibit the elements of Roman 
 civilization viewed from its philosophic or reflective side. The 
 ethical schools of the Romans are studied in their relations to 
 Greek philosophy on the one hand, and to Roman religion on 
 the other. 
 
 1. Latin reading in Roman Philosoph}^ : Electicism, Cicero 
 ( Weissenfels, Cicero's Philosophische Schriften) ; Epicureanism, 
 Lucretius; Stoicism, Seneca. Wider reading, especially in 
 Cicero, is recommended to students specializing in Latin or 
 Philosophy. 
 
 2. Collateral reading in the History of Philosophic Thought 
 in antiquity, with special reference to the ethical schools of the 
 
PEDAGOGIC ASPECT OF CULTURE EVOLUTION 51 
 
 Romans (e. g., Burt or Zeller's Outlines), supplemented by 
 translations of Epictetus {e.g., Rolleston) and Marcus Aurelius 
 (e. g., Zimmern) ; for special study, Zeller's History of Greek 
 Philosophy . Papers are prepared by the individual members of 
 the class and discussed on stated occasions. 
 
 Course C — Grammatical. 
 
 1. A systematic study of Latin Grammar, with emphasis 
 upon the Syntax of the Verb. 
 
 2. Exercises in Latin Prose Composition. 
 
 Supplementary Courses. 
 
 The object of these courses is to cover several important 
 phases of humanistic study not represented in the particular cur- 
 riculum offered above, and thus to provide also for those who 
 desire to widen the range of their culture-historical and linguistic- 
 logical studies. 
 
 Course D — Literary. 
 
 1. Latin reading in Roman History and Biography (Tacitus, 
 Suetonius), or in Roman Rhetoric and Oratory (Cicero, Quin- 
 tilian), or in Roman Satiric Poetry (Horace, Persius, Juvenal). 
 
 2. Collateral reading in the History of Latin Literature (e. g., 
 Mackail) ; for special purposes, Teuffel's History of Roman Lit- 
 erature. 
 
 Course D' — Historical Grammar. 
 
 1. A general cultural course in the Science of Language, 
 with special stress upon the Roman popular speech and its evo- 
 lution into the Romanic idioms*. 
 
 2. More advanced exercises in Latin Prose Composition and 
 practice in Latin conversation. 
 
 Reviewing now our general theory, let us be careful to avoid 
 all mechanical and Procrustean applications. The letter killeth 
 in matters of spirit. Practical considerations may suggest mod- 
 ifications here and there, such as incidental violation of the his- 
 
52 THE PHILOSOPHY OF THE HUMANITIES 
 
 torical sequence of authors, the omission of particular features 
 of the plan, and the substitution of others. Such exceptional 
 details need only serve to place in bolder relief the develop- 
 mental principle of spirit. Indeed, I would even approve a 
 total rejection of the scheme, provided a truer one be proposed 
 in its stead. The whole contention is for a rational, philosophic 
 basis to humanistic pedagogy as against the traditional law of 
 chaos. In this way we shall most surely succeed in resurrecting 
 the buried spirit of the Humanities, for thus shall we breathe 
 into them the life of spirit ; and the Philistines of the nine- 
 teenth century will rage in vain about the fortress of the 
 classics. Furthermore, experience has led me to avoid all 
 specialistic or technical courses in the undergraduate humani- 
 ties, as, for example, formal courses of lectures on the History 
 of Latin Literature, Metric, Art, and the like, which belong 
 more appropriately to graduate specialization, and presuppose a 
 technical interest on the part of the student. The ideal of under- 
 graduate instruction is rather an intimate spiritual exchange 
 between pupil and teacher, which, indeed, admits of formal lec- 
 turing only incidentally and for purposes of inspiration and 
 rather demands mutual concentration upon a subject-matter 
 ready to hand. 
 
ORGANIZATION OF THE LATIN HUMANITIES 
 
III. 
 
 ORGANIZATION OF THE LATIN HUMANITIES IN 
 SECONDARY EDUCATION. 
 
 Delivered before the Texas State Association of Superintendents and Principals 
 . in June of 1897. 
 
 There are two imperishable functions of Latin studies in the 
 education of youth : the one is culture-historical, the other lin- 
 guistic-logical. The culture-historical function operates by 
 humanizing and is essentially ethical, the linguistic-logical func- 
 tion operates by disciplining the practical powers of the mind 
 and is essentially intellectual and subsidiary to the high ethical 
 aim of the humanities. The stress of preparatory instruction in 
 any foreign or ancient civilization falls upon the linguistic side, 
 since an adequate mastery of the language is prerequisite to the 
 study of the literature and essential to full culture-historical 
 insight and sympathy. But since the linguistic-logical form is 
 indifferent to the content we may, from the very beginning of 
 humanistic studies, wed the linguistic to the culture-historical 
 interest by choosing for all linguistic exercises matter that will 
 open up to the young mind the orderly vista of culture-histor- 
 ical phenomena. In thus placing history above language, evo- 
 lution above grammar, we do not belittle grammatical studies 
 but bring them into their true relation to culture-historical disci- 
 pline. We do not question that considered in itself grammar, 
 in the full sense of the science of the sounds, inflections, word- 
 formations, sentence-formations, and verse-forms of language, 
 is the most immediately useful and practical of all disciplines 
 and must inevitably grow more so as long as culture advances 
 and language remains the medium of thought exchange. Let 
 no teacher hesitate to say, "Young man or young woman, culti- 
 vate grammatical studies, and your success anywhere within the 
 borders of civilization will be doubly sure. Whatever you do, 
 
 55 
 
56 THE PHILOSOPHY OF THE HUMANITIES 
 
 if practical success is your aim, perfect your mastery over the 
 most perfect and indispensable tool of life : study grammar ; be 
 an expert, full and rounded grammarian." So exalted an opin- 
 ion must the thoughtful student hold of the practical value of 
 linguistic-logical studies. But as there is one glory of the sun and 
 another glory of the moon, so there is one glory of culture-history 
 and another glory of grammar. Culture-history, or spiritual evo- 
 lution, is the all illumining and vivifying.sun from whose fruitful 
 lap language and all other human and spiritual creations have 
 sprung and from which alone they derive significance and worth. 
 Let us rest assured, then, that the health of grammatical studies 
 will be best conserved by keeping them in warm touch with the 
 life of culture-history. In all grammar-teaching let us remember 
 that we are dealing with form and not with content and let us 
 therefore see to it that the form is irradiated and glorified by 
 the supreme worth of the thought it is made to embody. While 
 we teach grammar let us also teach the highest and most fasci- 
 natingly interesting of all lessons, the lesson of man's spiritual 
 unfolding, remembering that this lesson begins with the first bio- 
 graphical-historical exercise of the primary pupil. 
 
 With grammar, then, as an instrument, and culture-history as 
 the chief goal, let us now inquire what principles shall guide us 
 in choosing the literature in which that culture-history is set 
 forth and in vital connection with which all grammatical studies 
 will best proceed. Our fundamental principle must of course 
 be that the literature read shall conform to the law of unfolding 
 of the individual spirit of the pupil, — first, the concrete and 
 objective, next, the imaginative, and last, the philosophic or con- 
 ceptual. This order of reading will necessarily coincide with 
 the order of culture-history, because, as I have undertaken to 
 show in a previous paper on the "Evolution of Culture," deliv- 
 ered last December in San Antonio, the law of biology that the 
 organic life of the individual repeats in miniature the organic 
 life of the race applies also to the spiritual life of the individual 
 and the spiritual life of the race. Hence if our Latin reading 
 follow thus strictly the psychological development of the pupil, 
 
ORGANIZATION OF THE LATIN HUMANITIES 57 
 
 we shall not fail to be true at the same time to the historical 
 development of Roman civilization, for that civilization, like 
 every other, must inevitably unfold itself first, in forms of 
 objective, concrete spiritual activity, next, in forms of imag- 
 inative spiritual activity, and, last, in forms of reflective or 
 scientific activity. Hence the order of Latin reading in the 
 rounded humanistic curriculum whether of high school or col- 
 lege will be, first, objective, concrete historical narrative, next, 
 poetry, and last, philosophy ; which latter topic, however, might 
 in the nature of the case sometimes transcend the limits of the 
 average high-school course. It is unnecessary for my present 
 purpose further to elaborate these principles, more fully stated 
 in a paper delivered last February in Austin on the "Pedagogic 
 Aspect of Culture-Evolution" in which I endeavored to show 
 the practical application of the San Antonio paper on the "Evo- 
 lution of Culture." 
 
 We are now prepared to formulate a general canon of reading 
 for the four years' course in the high school. As soon as the 
 elementary discipline of the Latin primer has rendered possible 
 the reading of simple, connected discourse, Viri Romce will fur- 
 nish a culture-historical course of Roman biography from Rom- 
 ulus to Augustus. When the pupil is sufficiently drilled in this 
 to take up Nepos with ready appreciation, we may begin on 
 the series of Punic and Roman Lives, Hamilcar, Hannibal, 
 Cato, and Atticus, introducing Caesar's Gallic War, that world- 
 model of chaste and simple diction, between Cato and Atticus, 
 and after a substantial drill in Caesar, breaking the inevitable 
 monotony of the campaign by interpolating the remaining 
 Roman Life of Nepos, Atticus, and concluding by reviving the 
 scholastic recollection of that superb Latinist and gigantic per- 
 sonality, Julius Caesar, By this time the average class may pos- 
 sibly have reached the end of the third high-school year, and we 
 shall have to begin the reading of poetry and the scansion of 
 classic verse. The jEneid of Virgil may now be appropriately 
 taken up, and the fourth year closed with Cicero. The Catiline 
 Orations do not lend themselves aptly for this purpose, since 
 
58 THE PHILOSOPHY OF THE HUMANITIES 
 
 they are best introduced by Sallust's Conspiracy of Catiline, for 
 which time would not suffice. None but the simplest of Cice- 
 ro's orations prove satisfactory for the preparatory class, by 
 reason of the inability of the pupil to enter into the technicali- 
 ties of their subject-matter or to grasp broadly the political and 
 social conditions that make them pointed and instructive. The 
 De Senectute commends itself preferably as the final reading of 
 the four-year course, because of its more beautiful form and 
 content, and because it presents a typical aspect of Roman 
 philosophy, thus enabling us to round off the high-school curri- 
 culum in the full spirit of our culture-historical theory, which, as 
 I have said, conceives all spiritual history as a progression from 
 the objective and practical, through the imaginative and artistic, 
 into the philosophic and reflective, and which, therefore, con- 
 firms this order of reading as the true pedagogic procedure. 
 
 And throughout the entire course the young pupil may be 
 led to penetrate deeply into the current of historic life by col- 
 lateral readings in standard modern authorities of history and 
 fiction. The blending of the modern point of view, as pre- 
 sented by some master-hand with the subject matter of the 
 Roman writer, will furnish him a just historical perspective, and 
 will lead him to discern with ever-increasing clearness the unity 
 of historic life, and the sublime trend of all its struggles, fail- 
 ures, and successes. 
 
 No exact prescription can be effectually laid down as to the 
 amount to be read in each author ; this must needs vary with 
 class and instructor. Stress should be frequently laid both in 
 preparatory work and in college entrance-examinations on sight 
 translations in both directions, and, in general, on the free power 
 of the pupil to command his resources and to apply them to 
 original tasks. Such is inevitably the true test of preparation in 
 any line, and such is the criterion applied by every thoughtful 
 examiner, however precisely the scholastic catalogue may under- 
 take for rough practical purposes to gauge quantitatively the 
 entrance-requirement. The thoroughness of the work is every- 
 thing ; the volume of it quite unimportant. A college catalogue 
 
ORGANIZATION OF THE LATIN HUMANITIES 59 
 
 may require, for example, the four Punic and Roman Lives of 
 Nepos, four books of Caesar, and four orations of Cicero, as an ade- 
 quate amount of reading, done with average thoroughness, to pre- 
 pare for the Freshman class. But every expert instructor knows 
 that one of the Lives of Nepos, one book of Caesar, and one ora- 
 tion of Cicero, may be done in such a way as to ensure a knowl- 
 edge of the language and a standard of preparation quite equal 
 to that of the quadruple amount done in the average fashion. 
 Hence, the rigid enforcement of a quantitative requirement might 
 sometimes imperil the thoroughness of the preparation. Let us 
 always remember that thoroughness is the stinvmum bonum of 
 scholastic life, and that quantitative requirements are entirely 
 general and formal, having significance only where the time 
 given to the study and the power of the instructor are known 
 and constant factors. In Latin study, as in the physical world, 
 the work done is always the product of the power and the time 
 through which it acts ; mere space may often act as a serious 
 weakener of concentration and throughness. 
 
 Having established our literary canon for the Latin in the 
 course of study for the high school, let us now pass to the con- 
 sideration of the other aspect of the subject, the linguistic- 
 logical or grammatical side of high-school Latin. The difficulty 
 of the classic Latin as a formal mode of thought-expression 
 springs out of its flexional character and its consequent freedom 
 of word-order. While the English and all other languages of 
 contemporary culture are almost flexionless, and hence compara- 
 tively fixed in their word-order, Latin is richly flexional, and, 
 therefore, comparatively free in its collocation of words. Here, 
 then, we have at once our practical canon for language study in 
 connection with Latin : first, the absolute and realizing mastery 
 of the inflections ; and, second, the persistent and victorious 
 enforcing of the mind in every sentence to lay hold upon and 
 strictly follow out the Latin order of thought presentation. No 
 surer and more rapid way to achieve these two fundamental 
 results can be devised than the method of nature, speaking Latin 
 and reading it aloud with persistent, conscious intellection — all 
 
60 THE PHILOSOPHY OF THE HUMANITIES 
 
 on the basis, of course, of the most careful reading and writing 
 of the language by way of preparation for the final linguistic 
 realization. Thus, too, practical precision in the sounding of 
 vowels, diphthongs, and consonants, in the observance and dis- 
 tinguishing of quantity, in the mastery of word-accent and 
 thought-stress, as well as a realizing sense of the force of flex- 
 ional forms and of their plastic adaptability through change in 
 the word-order to the Protean mood of thought, will be most 
 surely and rapidly acquired. 
 
 Approaching now the narrower pedagogic task of grammat- 
 ical instruction proper, our fundamental law of procedure follows 
 at once from a consideration of the object of grammatical studies. 
 That object is the practical and theoretical mastery of language. 
 Hence our methodic principle of grammar teaching : let no rule 
 be studied apart from its oral and written application. And 
 in this connection it is always an advantage that the material for 
 such illustration of grammatical truth be taken as largely as 
 possible from the subject-matter of the literary course in con- 
 nection with which the particular grammatical studies happen to 
 fall ; for thus helpful concentration of study, illuminating 
 inductive suggestion, and that stimulating zest of effort, which 
 always springs from such intellectual integration, with the joyous 
 sense of new life and new power attending it, are sure to ensue. 
 
 It would be impossible within the limits of this paper to 
 attempt a detailed application and illustration of the pedagogic 
 principles outlined above, and, as will presently appear, the avail- 
 able published literature of today renders such detail wholly 
 unnecessary. 
 
 We may sum up the educational sentiment of today with ref- 
 erence to classical study in a few words. Grammatical instruc- 
 tion should be rational and scientific, not descriptive and 
 memoriter. Indeed, every memoriter exercise should involve a 
 worthy thought-content and not consist in the devouring of 
 detached vocabularies and phrases. The inductive process is a 
 part of the pedagogic apparatus of all rational instruction in 
 language, but it is not to be accentuated as an all-excluding fad. 
 
ORGANIZATION OF THE LATIN HUMANITIES 61 
 
 The pedagogic center of gravity should lie in the reading of 
 Latin and not in the independent grammatical exercise, which 
 is mainly a pedagogic auxiliary, not an end in itself. The ele- 
 mentary Latin reader should be of fascinating culture-historical 
 content, legendary or historical, and not a medley of disjointed 
 nothings. " Kein Sprachimterricht ohne Sachunterricht" is the vig- 
 orous formula of the modern spirit. The reading of the Latin 
 material should be pursued in a broad, humanistic spirit, and not 
 as a mere grammatical gymnastics. And, finally, the elementary 
 class should be introduced to all new subject-matter, whether 
 literary or grammatical, by careful instruction in the class, 
 preparatory to the final mastery at home and the subsequent 
 recitation at school. 
 
 In conclusion I have only to consider the duty of Texas edu- 
 cators in view of and in relation to the educational ideals of our 
 own country and to the best sentiment of the Old World. There 
 are two educational treatises which are worth in themselves to 
 the secondary teacher a pedagogical library and a lifetime of 
 experience. These two small volumes voice the trend of modern 
 theory and practice with reference to the practical details of 
 Latin pedagogy, the one for Germany, the world's greatest 
 nation of Latin scholars, the other for the United States. The 
 first is entitled Lehrpldne und Lehraufgaben fur die hoheren Schiden 
 ?iebst Erlduterungen und Ausfuhrungsbestimmunge?i (Berlin, 1892, 
 Bessersche Buchhandlung) ; the second, with which the Ameri- 
 can teacher is most directly concerned, is the Report of the 
 Latin Co?iference in No. 205 of the United States Bureau of 
 Education (Washington Government Printing Office, 1893), the 
 most important treatise on the practical pedagogy of secondary 
 school studies that has ever appeared in the English language. 
 The first of these valuable publications can be bought for 
 seventy-five pfennigs, or something less than twenty cents ; the 
 second can doubless be got for the asking. Let no teacher of 
 any subject in the round of scholastic culture be without at least 
 the American treatise. Both are rich in explicit directions upon 
 every point of pedagogic interest. Fellow-teachers, we must 
 
62 THE PHILOSOPHY OF THE HUMANITIES 
 
 read, mark, learn, and inwardly digest such publications as these, 
 for thus we shall not be left behind in the march of educational 
 progress, and what is of great importance, we shall realize at 
 once that our public high schools and all other secondary- 
 schools in Texas must respect the report of the classical confer- 
 ence and the strong protest of the American Philological Asso- 
 ciation in the ' Report of the Committee of Twelve and offer at 
 the least a four-years' course in Latin, with daily recitations of 
 the maximum length possible under the curriculum and the 
 teaching force. We shall learn, too, the arch-secret of those 
 magicians in letters, the German scholars, when we come to 
 realize the significance of their Sexta, with its eight full hours a 
 week of Latin throughout the scholastic year ; their Quinta, with 
 the same allotment ; their Quarta, with seven hours a week; 
 their Untertertia, with seven ; their Obertertia, with seven ; their 
 Untersecwida, with seven ; their Obersecunda, with seven ; their 
 Unterprima, with six; and their Oberprima, with six — making 
 the grand sum-total of sixty-two hours a week for one year, 
 and that, too, the reformed program of 1892, and the "revolu- 
 tionary" Emperor, with its reduction of fifteen hours as com- 
 pared with the old schedule. And we shall learn finally the 
 secret of American mendicancy, when we compare with such a 
 nine-years' curriculum, with an average of seven hours a week of 
 Latin throughout, its American counterpart, our high school and 
 college curriculum combined, of about eight years' length, with 
 five recitations a week in Latin of forty-five minutes each in the 
 high school, and three recitations a week of an hour each in 
 college, making the puny sum-total of twenty-seven hours a 
 week in Latin for one year — all of which means that the Ger- 
 man Latinist at the end of the gymnasium is, roughly speaking, 
 f-f- times better than the American Latinist at the end of the 
 college, or about 2*^ times as scholarly, and that, too, without 
 taking into account the expert thoroughness of the instruction 
 furnished by the German gymnasium and the equally advan- 
 tageous fact that Latin is taken up in Germany immediately 
 after the three years' Vorschule upon entrance into the gym- 
 
ORGANIZATION OF THE LATIN HUMANITIES 63 
 
 nasium, whereas in America it is usually begun about five years 
 later upon entrance into the high school. 
 
 It is a pitiable commentary on American scholastic humbug- 
 gery when we observe that with our pretentious parade of twelve 
 years of public school and four years of bogus university we can 
 find time for but four years of Latin in the high school, and those 
 puny years of five recitations a week and forty-five-minute peri- 
 ods, and four years in the college, and those still punier years of 
 three recitations a week and sixty-minute periods, while the 
 Germans, who do not encourage bogus universities and make no 
 parade of high-school and college "diplomas," and whose max- 
 imum provision for primary, secondary, and tertiary educational 
 processes appears in a three years' Vorschide and a nine years' 
 gymnasium, require of every gymnasium pupil before he can 
 receive his certificate of "dismissal" about three times the 
 amount of all the Latin that our college graduate could possibly 
 have had, even though "his fondness for the subject" led him 
 to "elect" Latin at every possible opportunity. Our duty then 
 is plain : we must at least bring our Texas schools in line with 
 American ideals as embodied in the report of the Classical Con- 
 ference of the National Educational Association, and we must all 
 move forward in the light of the Old World's best experience as 
 expressed in the report of the German Commissioner, and no 
 longer rest vulgarly content with our ignominious inferiority. 
 I have aimed in this paper to take our bearings and to determine 
 our immediate course with reference to "Latin in the Course of 
 Study for the High School." 
 
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