This becomes clear if we consider the part played in the life of the state by the humblest tradesman. If he is to be successful, he must be able to read, write, and keep his accounts, and make, let us say, shoes. But when we have said this, we have summed him up as a workman, but not as a man, and he is also a man. He may marry, and make a good or a bad husband, and a good or a bad father. He stands in relations to his neighborhood, to the school, and to the church; and he is not without his influence. He may be temperate or intemperate, frugal or extravagant, law-abiding or the reverse. He has his share, and no small share, in the government of his city and of his state. His influence is indeed far-reaching, and that it may be an influence for good, he is in need of all the intellectual and moral enlightenment that we can give him. It is of the utmost practical utility to the state that he should know a vast number of things which have no direct bearing upon the making and mending of shoes. And if this is true in the case of the tradesman, it is scarcely necessary to point out that the physician, the lawyer, the clergyman, and the whole army of those whom we regard as the leaders of men and the molders of public opinion have spheres of non-professional activity of great importance to the state. They cannot be mere specialists if they would. They must influence society for good or ill; and if they are ignorant and unenlightened, their influence cannot be good. When we consider the life of man in a broad way, we see how essential it is that many men should be brought to have a share in what has been gained by the long travail of the centuries past. It will not do to ask at every step whether they can put to direct professional use every bit of information gained. Literature and science, sweetness and light, beauty and truth, these are the heritage of the modern world; and unless these permeate its very being, society must undergo degeneration. It is this conviction that has led to the high appreciation accorded by intelligent men to courses of liberal study, and among such courses those which we have recognized as philosophical must take their place. 81. WHY PHILOSOPHICAL STUDIES ARE USEFUL.--But let us ask a little more specifically what is to be gained by pursuing distinctively philosophical studies. Why should those who go to college, or intelligent persons who cannot go to college, care to interest themselves in logic and ethics, psychology and metaphysics? Are not these studies rather dry, in the first place, and rather profitless, in the second?