_Carl Hilty was born February 28, 1833, at Chur, Switzerland. He was a student at Göttingen, Heidelberg, London, and Paris; and an advocate at Chur, 1855-1874. In 1874 he was appointed Professor of Constitutional Law (Staats- und Völkerrecht) in the University of Bern, which position he still holds. Since 1890 he has been a member of the Swiss House of Representatives (Nationalrat); and in 1901 he was Rector of the University of Bern. Among his scientific writings may be named the following: Theorists and Idealists of Democracy (Theoristen und Idealisten der Demokratie), Bern, 1868; Ideas and Ideals of Swiss Politics (Ideen und Ideale schweizerischer Politik), Bern, 1875; Lectures on the Swiss Political System (Vorlesungen über die Politik der Eidgenossenschaft), Bern, 1879; On Capital Punishment (Ueber die Wiedereinführung der Todesstrafe), Bern, 1879; The Neutrality of Switzerland (Die Neutralität der Schweiz in ihrer heutigen Auffassung), Bern, 1889 (French translation by Mentha, 1889); The Referendum in Switzerland (Das Referendum im schweizerischen Staatsrecht), Archiv für öffentliches Recht, 1887; The Boer War (Der Burenkrieg), Bern, 1900. He has also been the editor of the Journal of Swiss Jurisprudence (Politisches Jahrbuch der schweizerischen Eidgenossenschaft) since 1886._ _In the midst of this scientific activity Professor Hilty has expressed his inner life through a series of little books issued at intervals during the last ten years, as follows: Happiness (Glück), First Series, 1891, Second Series, 1895, Third Series, 1898; On Reading and Speaking (Lesen und Reden), 1891; For Sleepless Nights (Für schlaflose Nächte) [Brief Readings for each Day of the Year], 1901._ I. THE ART OF WORK I. THE ART OF WORK The most important of all arts is the art of work; for if one could thoroughly understand this art, all other knowledge and conduct would be infinitely simplified. Few people, however, really know how to work, and even in an age when oftener perhaps than ever before we hear of “work” and “workers” one cannot observe that the art of work makes much positive progress. On the contrary, the general inclination seems to be to work as little as possible, or to work for a short time in order to pass the remainder of one’s life in rest. Work and rest--are they then aims in life which are positively contradictory? This must be our first inquiry; for while every one is ready with praise of work, pleasure in work does not always come with the praising. So long as the disinclination to work is so common an evil, indeed almost a disease of modern civilization, so long as every one as soon as possible endeavors to escape from the work which he thus theoretically praises, there is absolutely no hope for any bettering of our social condition. Indeed, if work and rest were contradictories, our social conditions would be wholly beyond redemption.