untruthfulness is perfectly proper under certain conditions and at times even necessary. Our speech ought to be such as to indicate that to our minds untruthfulness in any form is reprehensible, rather than innocent or only venial. Let us call lying by its right name in place of resorting to the use of such euphemisms as "white. lies" or "fibbing," and thus encourage the young child in his unfortunate habit. Our whole attitude towards our pupils ought, in short, to be that of encouragement for genuineness and of discouragement for ungenuineness, even where the latter presents itself in the form of engaging smoothness. Even where straightforwardness manifests itself in the form of abrupt crudity and blunt tactlessness, our attitude must not be one of severe rebuke, but rather that of sympathetic criticism, so that the pupil may retain the sterling worth of his integrity and at the same time rid himself of the objectionable exterior with which the same is apt to be tarnished. Let us be sure to impress upon the child the social value of truth, as shown in our absolute dependence upon the word of others.

O what a dreary waste this world of ours becomes
When out our lives you banish trust and confidence,
When dire uncertainty and dread suspicion
Do haunt us with their fiendish presence!

O why should one so lightly speak the word
Infected sore with treacherous untruth,

Rob thus a brother of his faith in fellow man,
Shut out the stars, obscure the sun,
Envelop ev'ry trust and hope in clouds,
And send him down the years of life

A disillusioned, but a disappointed man?

The teacher's example.-The work of the teacher bears not merely on the matter of veracity, but as well on all other forms of sincerity. It ought to be every teacher's endeavor to guard against the fostering of ungenuineness in the form of affectation through nature study, picture posing, expressive reading, declamatory exercises, and all other school work that in any way tends to arouse the feelings of the child. It is selfevident that the teacher's own nature ought to be permeated with the spirit of truth. If that be the case he will have the courage to acknowledge his ignorance where he can not answer a question asked by a bright pupil; he will read test and examination papers before grading and returning them; when a supervisor or superintendent comes to inspect his work, he will show the average work of his class, as nearly so as that is possible. But more than that, even where he forgets self-interest and has in mind only the good of others, will he be loyal to the truth, and that not only where the duty of his position calls upon him to advise, admonish or rebuke an individual pupil, but as well where in the work of the classroom he attempts to arouse ideals and to raise his pupils to a higher level. He will thus avoid the mistake against which we are warned by an eminent British educator. "From the earliest recorded ages, the moral education of mankind has proceeded upon a system of habitual exaggeration, as if the naked truth of things would not answer the end

The miseries of vice and the glorious prospects of virtue are always depicted in terms beyond the fact

In substituting the license of imagination for the restraints of truth, we incur serious liabilities

All that he [the teacher] can do is to keep well before him the sober facts of life, as a counterpoise to the poetic flights of the lesson-book.''8 A teacher who is

sufficiently imbued with the spirit of truth will, in short, manifest the same simplicity of character in all things, even his speech. "An effort to speak for the mere sake of speaking-to speak finely for the sake of fine speaking, and that others may know of it—the disease of word-making-sounding words, in which nevertheless no idea is audible-is consistent with no man's dignity, and least of all with that of the Academic Teacher, who represents the dignity of Knowledge to future generations." The teacher, as perhaps no other, ought to keep before his mind the prayer of Socrates: "Grant, O gods, that I be beautiful within, and that what I possess in the way of an outer life be on friendly terms with the inner!"

CHAPTER IX

ESTHETIC REGARD

Philosophers have ever realized the necessity of taking advantage of every agency that could assist in the moral training of our youth. It is only recently, however, that our educational people and many of the laity seem to have come to the same point of view. At any rate, there has been of recent years a remarkable amount of activity to find ways of utilizing various phases of life to the end of a more efficient moral education. One side of our nature that seems to be considered by many as especially promising in this direction is our appreciation of the beautiful in nature and in art. The opinion actually seems to prevail in some minds, even in those of some of our prominent educators, that in order to solve the problem of moral education we need but develop in the child good taste in the appreciation of beauty. On the other hand, any one fairly familiar with the history of literature, of educational theory, and of philosophy knows that the problem of the relation of art to conduct is one that has come up perennially, not merely for a few generations or a few centuries, but for several thousand years. When Ruskin says: "Taste is not only a part and an index of morality; it is the only

morality," and when Goethe says: "No art can have any influence on morals," they are but taking the same opposite sides that were taken by different Chinese thinkers over four thousand years ago.

Relation of art to conduct.-The very fact that intelligent men in all the ages could have fought over this question of the relation of art to morals shows that that relation must be an intimate one, and the problem of determining its nature most difficult. The old Greek word kalokagathia stands as a monument to the analysis made by that classic race to the effect that there is an essential harmony between the beautiful and the good, an analysis accepted by her earlier thinkers. In the history of English philosophy we find the same view cropping out in the writings of Shaftesbury and Hutcheson where the practical identity between esthetics and ethics is emphasized. In like manner the great educa... tional philosopher Herbart uses the term esthetics so as to include ethics. On the other hand, the mere fact that the sterner and more strenuous races have ever looked with concern upon the general dissemination of art appreciation, and that rigoristic theology has ever treated art with suspicion and apprehension, ought give us pause. For, is it at all likely that such an attitude had nothing more to justify it than mere superstitious prejudice? The Spartans punished Timotheus the Milesian for adding a twelfth string to the harp, fearing that luxury of sound would effeminate the people. The attitude towards music and painting taken by the Puritans