I do not think it would be fair to meet this attitude by the mere assertion that mental goods are of more value than such as are purely physical. I believe this assertion to be true, but not the whole truth. For, while physical goods have no very high value, physical evils may be so bad as to outweigh a great deal of mental excellence. Starvation and disease, and the ever-present fear of them, have overshadowed the lives of the great majority of mankind since foresight first became possible. Most birds die of starvation, but they are happy when food is abundant, because they do not think about the future. Peasants who have survived a famine will be perpetually haunted by memory and apprehension. Men are willing to toil long hours for a pittance rather than die, while animals prefer to snatch pleasure when it is available, even if death is the penalty. It has thus come about that most men have put up with a life almost wholly devoid of pleasure, because on any other terms life would be brief. For the first time in history, it is now possible, owing to the industrial revolution and its by-products, to create a world where everybody shall have a reasonable chance of happiness. Physical evil can, if we choose, be reduced to very small proportions. It would be possible, by organization and science, to feed and house the whole population of the world, not luxuriously, but sufficiently to prevent great suffering. It would be possible to combat disease, and to make chronic ill-health very rare. It would be possible to prevent the increase of population from outrunning improvements in the food supply. The great terrors which have darkened the subconscious mind of the race, bringing cruelty, oppression, and war in their train, could be so much diminished as to be no longer important. All this is of such immeasurable value to human life that we dare not oppose the sort of education which will tend to bring it about. In such an education, applied science will have to be the chief ingredient. Without physics and physiology and psychology, we cannot build the new world. We can build it without Latin and Greek, without Dante and Shakespeare, without Bach and Mozart. That is the great argument in favour of a utilitarian education. I have stated it strongly, because I feel it strongly. Nevertheless, there is another side to the question. What will be the good of the conquest of leisure and health, if no one remembers how to use them? The war against physical evil, like every other war, must not be conducted with such fury as to render men incapable of the arts of peace. What the world possesses of ultimate good must not be allowed to perish in the struggle against evil.