Applying this test, Spencer finds that a knowledge of the sciences is always most useful in life, and therefore of most worth. He considers each one of the five groups of activities and demonstrates the need of the knowledge of some science or sciences to guide it rightly. An acquaintance with physiology is necessary to the maintenance of health, and so for self-preservation. Any form of industry or other means of indirect self-preservation will require some understanding of mathematics, physics, chemistry, biology, and sociology. To care for the physical, intellectual, and moral training of their children, parents should know the general principles of physiology, psychology, and ethics. A man is best fitted for citizenship through a knowledge of the science of history in its political, economic, and social aspects. And even the æsthetic or leisure side of life depends upon physiology, mechanics, and psychology as a basis for art, music, and poetry. Hence Spencer advocates a complete change from the type of training that had dominated education since the Renaissance and calls for a release from the traditional bondage to the classics. Instead of Greek and Latin for ‘culture’ and ‘discipline,’ and an order of society where the few are educated for a life of elegant leisure, he recommends the sciences and a new scheme of life where every one shall enjoy all advantages in the order of their relative value. But Spencer uses the term ‘science’ rather loosely, and seeks to denote the social, political, and moral sciences, as well as the physical and biological, as being ‘of most worth.’ Hence he does not deserve to be severely arraigned for his ‘utilitarianism,’ as he has been so frequently. His ‘preparation for complete living’ includes more than ‘how to live in the material sense only,’ and with him education should contain such material as will elevate conduct and make life pleasanter, nobler, and more effective. [Sidenote: Huxley’s ridicule of the education in vogue.]