The sure way to happiness is to yield ourselves wholly to God, knowing that he has care of us, and at the same time to seek to draw from life whatever joy and delight it may bestow upon a high mind and a pure heart, receiving the blessing gladly, conscious all the while that what is external cannot really be ours, and is not, therefore, necessary to our contentment. That many are wiser and stronger than thou, is not a motive for discouragement; the depressing thought is, that so few are wise and strong. He who gives his whole life to what he believes he is most capable of doing, succeeds, whatever be the worth of his work. There are many who are busy with many things; but one who has a high purpose, and who devotes all his energies to its fulfillment, is not easily found; and great and interesting characters are, therefore, rare. To what better use can we put life than to employ it in ameliorating life? It is to this every wise and good man devotes himself, whether he be priest or teacher, physician or lawyer, philosopher or poet, captain of industry or statesman. CHAPTER V. THE SCOPE OF PUBLIC-SCHOOL EDUCATION. Our system of Public-School Education is a result of the faith of the people in the need of universal intelligence for the maintenance of popular government. Does this system include moral training? Since the teaching of religious doctrines is precluded, this, I imagine, is what we are to consider in discussing the Scope of Public-School Education. The equivalents of scope are aim, end, opportunity, range of view; and the equivalents of education are training, discipline, development, instruction. The proper meaning of the word education, it seems, is not a drawing out, but a training up, as vines are trained to lay hold of and rise by means of what is stronger than themselves. My subject, then, is the aim, end, opportunity, and range of view of public-school education, which to be education at all, in any true sense, must be a training, discipline, development, and instruction of man's whole being, physical, intellectual, and moral. This, I suppose, is what Herbert Spencer means when he defines education to be a preparation for complete living. Montaigne says the end of education is wisdom and virtue; Comenius declares it to be knowledge, virtue, and religion; Milton, likeness to God through virtue and faith; Locke, health of body, virtue, and good manners; Herbart, virtue, which is the realization in each one of the idea of inner freedom; while Kant and Fichte declare it to consist chiefly in the formation of character. All these thinkers agree that the supreme end of education is spiritual or ethical. The controlling aim, then, should be, not to impart information, but to upbuild the being which makes us human, to form habits of right thinking and doing. The ideal is virtually that of Israel,--that righteousness is life,--though the Greek ideal of beauty and freedom may not be excluded.