We have thus in modern Japan a defect opposite to that of ancient China. Whereas the Chinese literati were too sceptical and lazy, the products of Japanese education are likely to be too dogmatic and energetic. Neither acquiescence in scepticism nor acquiescence in dogma is what education should produce. What it should produce is a belief that knowledge is attainable in a measure, though with difficulty; that much of what passes for knowledge at any given time is likely to be more or less mistaken, but that the mistakes can be rectified by care and industry. In acting upon our beliefs, we should be very cautious where a small error would mean disaster; nevertheless it is upon our beliefs that we must act. This state of mind is rather difficult: it requires a high degree of intellectual culture without emotional atrophy. But though difficult it is not impossible; it is in fact the scientific temper. Knowledge, like other good things, is difficult, but not impossible; the dogmatist forgets the difficulty, the sceptic denies the possibility. Both are mistaken, and their errors, when wide-spread, produce social disaster. The Jesuits, like the modern Japanese, made the mistake of subordinating education to the welfare of an institution--in their case, the Catholic Church. They were not concerned primarily with the good of the particular pupil, but with making him a means to the good of the Church. If we accept their theology, we cannot blame them: to save souls from hell is more important than any merely terrestrial concern, and is only to be achieved by the Catholic Church. But those who do not accept this dogma will judge Jesuit education by its results. These results, it is true, were sometimes quite as undesired as Uriah Heep: Voltaire was a product of Jesuit methods. But on the whole, and for a long time, the intended results were achieved: the counter-reformation, and the collapse of Protestantism in France, must be largely attributed to Jesuit efforts. To achieve these ends, they made art sentimental, thought superficial, and morals loose; in the end, the French Revolution was needed to sweep away the harm that they had done. In education, their crime was that they were not actuated by love of their pupils, but by ulterior ends.