Education then becomes a gymnastic exercise. Acute powers of observation and memory might be developed by studying Chinese characters; acuteness in reasoning might be got by discussing the scholastic subtleties of the Middle Ages. The simple fact is that there is no isolated faculty of observation, or memory, or reasoning any more than there is an original faculty of blacksmithing, carpentering, or steam engineering. Faculties mean simply that particular impulses and habits have been coordinated or framed with reference to accomplishing certain definite kinds of work. We need to know the social situations in which the individual will have to use ability to observe, recollect, imagine, and reason, in order to have any way of telling what a training of mental powers actually means. What holds in the illustration of this particular definition of education holds good from whatever point of view we approach the matter. Only as we interpret school activities with reference to the larger circle of social activities to which they relate do we find any standard for judging their moral significance. The school itself must be a vital social institution to a much greater extent than obtains at present. I am told that there is a swimming school in a certain city where youth are taught to swim without going into the water, being repeatedly drilled in the various movements which are necessary for swimming. When one of the young men so trained was asked what he did when he got into the water, he laconically replied, "Sunk." The story happens to be true; were it not, it would seem to be a fable made expressly for the purpose of typifying the ethical relationship of school to society. The school cannot be a preparation for social life excepting as it reproduces, within itself, typical conditions of social life. At present it is largely engaged in the futile task of Sisyphus. It is endeavoring to form habits in children for use in a social life which, it would almost seem, is carefully and purposely kept away from vital contact with the child undergoing training. The only way to prepare for social life is to engage in social life. To form habits of social usefulness and serviceableness apart from any direct social need and motive, apart from any existing social situation, is, to the letter, teaching the child to swim by going through motions outside of the water. The most indispensable condition is left out of account, and the results are correspondingly partial.