The crux of the whole subject lies in the conception of what education is. We all define it in theory to be a drawing out and a developing of the powers of the mind; but in practice we define it in the terms of the means that we employ. We have come to associate education with certain definite subjects, as if no other sets of subjects could be made the means of educating a mind. One by one, new subjects have forced themselves in as being proper means for educating. All the professions, natural science, mechanic arts, politics, and last of all agriculture, have contended for a place in educational systems and have established themselves under protest. Now, any subject, when put into pedagogic form, is capable of being the means of educating a man. The study of Greek is no more a proper means of education than the study of Indian corn is. The mind may be developed by means of either one. Classics and calculus are no more divine than machines and potatoes are. We are much in the habit of speaking of certain subjects as leading to "culture;" but this is really factitious, for "culture" is the product only of efficient teaching, whatever the subject-matter may be. So insistent have we been on the employing of "culture studies" that we seem to have mistaken the means of education for the object or result of education. What a man is, is more important than what he knows. Anything that appeals to a man's mind is capable of drawing out and training that mind; and is there any subject that does not appeal to some man's mind? The subject may be Sanskrit literature, hydraulics, physics, electricity, or agriculture--all may be made the means whereby men and women are educated, all may lead to what we ought to know as culture. The particular subject with which the person deals is incidental, for "A man's a man for a' that and a' that." Is there, then, to be no choice of subjects? There certainly is. It is the end of education to prepare the man or woman better to live. The person must live with his surroundings. He must live with common things. The most important means with which to begin the educational process, therefore, are those subjects that are nearest the man. Educating by means of these subjects puts the child into first-hand relation with his own life. It expands the child's spontaneous interest in his environment into a permanent and abiding sympathy and philosophy of life. I never knew an exclusive student of classics or philosophy who did not deplore his lack of touch with his own world. These common subjects are the natural, primary, fundamental, necessary subjects. Only as the child-mind develops should it be taken on long flights to extrinsic subjects, distant lands, to things far beyond its own realm; and yet, does not our geography teaching still frequently begin with the universe or with the solar system?