much greater role than it does in the more advanced sciences. The uses of psychology to the moralist are, therefore, in confirming and correcting, in broadening and organizing, his insight into human nature. He is confronted, of course, with a great deal of confusion. There is, to begin with, no agreed terminology, and therefore it is often almost impossible to know whether two psychologists [p174] using the same word mean the same thing. Anyone who has stumbled about amidst words like instinct, impulse, consciousness, the unconscious, will know how confusing it all is. Psychologists are still using a literary language in which the connotations of words tend to overwhelm their precise signification. To make the confusion greater there is the elaborate system-making, the headstrong generalizing, and the fierce dogmatism which have produced the psychological sects. But all of this is characteristic of a young science, and if that is borne in mind, there is nothing disconcerting about it. The Eighteenth Century in dealing with the Newtonian physics, and the Nineteenth in dealing with the Darwinian biology, went through a hullabaloo similar to that which we are now going through in connection with behaviorism, psychoanalysis, and the so-called _gestalt-theorie_. Our only concern here is to ask whether underneath all the controversy there is not some trustworthy common ground on which the moralist can stand. I have already said that there was common ground in the concept of development. We can go further than that, however, and say, I think, that with the help of psychology we are in position now to construct reliable and useful pictures, which confirm and correct our own intuitive understanding, of the infantile and of the mature approach to experience. We can, as it were, fix these two poles and regard the history of each soul as the history of its progress from infantilism to maturity. We are by no means able as yet to describe all the phases of development between these two poles; we know that progress is often temporarily interrupted, often completely [p175] arrested, and sometimes turned into a rout. But insofar as we are able to realize clearly what a fully matured character is like, the word progress has a meaning because we know what we mean by the goal of moral effort. That goal is maturity. If we knew all the stages in the development to maturity, and how to control them, we should have an adequate science of education, we could deal successfully with functional disorders, we should have a very great mastery of the art of life. For the problems of education are at bottom problems in how to lead the child from one stage of development to another until at last he becomes an harmonious and autonomous personality; the functional disorders of the character are problems in the fixations and repressions on the path to maturity; the art of living is to pass gracefully from youth to old age, and, at last, as Montaigne said, to learn to die.