and the man of genius, cannot free themselves from bias and limitation; but the work they do will help me and all men. Indifference or opposition to the intellectual life is but a survival of the general anti-educational prejudices of former ages. It is also a kind of envy, prompting us to find fault with whatever excellence is a reproach to our unworthiness. The disinterested love of truth is a rare virtue, most difficult to acquire and most difficult to preserve. If knowledge bring power and wealth, if it give fame and pleasure, it is dear to us; but how many are able to love it for its own sake? Do not nearly all men strive to convince themselves of the truth of those opinions which they are interested in holding? What is true, good, or fair is rarely at once admitted to be so; but what is practically useful men quickly accept, because they live chiefly in the world of external things, and care little for the spiritual realms of truth and beauty. The ignorant do not even believe that knowledge gives power and pleasure, and the educated, except the chosen few, value it only for the power and pleasure it gives. As the disinterested love of truth is rare, so is perfect sincerity. Indeed, insincerity is here the radical vice. Good faith is essential to faith; and a sophistical mind is as immoral and irreligious as a depraved heart. Let a man be true, seek and speak truth, and all good things are possible; but when he persuades himself that a lie may be useful and ought to be propagated, he becomes the enemy of his own soul and the foe of all that makes life high and godlike.