The statement is made many times that we, as a nation, are rapidly reaching the limit of our powers of assimilation, that we receive further masses of immigrants at the risk of blurring those traits and characteristics which we are pleased to call American, with its corollary that the national standard of living is in danger of permanent debasement. Were we not in the midst of a certain intellectual dearth and apathy, of a skepticism in regard to the ideals of self-government which have ceased to charm men, we would see that we are testing our national life by a tradition too provincial and limited to meet its present motley and cosmopolitan character; that we lack mental energy, adequate knowledge, and a sense of the youth of the earth. The constant cry that American institutions are in danger betrays a spiritual waste, not due to our infidelity to national ideals, but arising from the fact that we fail to enlarge those ideals in accord with our faithful experience of life. Our political machinery devised for quite other conditions, has not been readjusted and adapted to the successive changes resulting from our development. The clamor for the town meeting, for the colonial and early century ideals of government is in itself significant, for we are apt to cling to the past through a very paucity of ideas. In a sense the enormous and unprecedented moving about over the face of the earth on the part of all nations is in itself the result of philosophic dogma of the eighteenth century--of the creed of individual liberty. The modern system of industry and commerce presupposes freedom of occupation, of travel, and residence; even more, it unhappily rests in a large measure upon the assumption of a body of the unemployed and the unskilled, ready to be absorbed or dropped according to the demands of production: but back of that, or certainly preceding its later developments, lies “the natural rights” doctrine of the eighteenth century. Even so late as 1892 an official treaty of the United States referred to the “inalienable rights of man to change his residence and religion.” This dogma of the schoolmen, dramatized in France and penetrating under a thousand forms into the most backward European States, is still operating as an obscure force in sending emigrants to America and in our receiving them here. But in the second century of its existence it has become too barren and chilly to induce any really zealous or beneficent activity on behalf of the immigrants after they arrive. On the other hand those things which we do believe--the convictions which might be formulated to the immeasurable benefit of the immigrants, and to the everlasting good of our national life, have not yet been satisfactorily stated, nor apparently apprehended by us, in relation to this field. We have no method by which to discover men, to spiritualize, to understand, to hold intercourse with aliens and to receive of what they bring. A century-old abstraction