In the remainder of this article we can but glance briefly at some of the effects, already becoming visible, of the dominance of business ideals. Let us take first the question of that leisure so essential from the standpoint of a humane civilization. In an economic civilization in which efficiency is the one great good, leisure will be considered as waste save in so far as it promotes the individual’s productive capacity in his next stint of work. Having little use for sanely occupied leisure themselves, our business spokesmen try either to confuse it in the public mind with idleness or to make people utilize it for the satisfaction of more material wants. Thus in his American Omen, which we may take as an ultra-expression of the new business ideal, Garrett says, speaking of leisure, that the American “does not know what to do with idleness. He does not understand it. Generally it kills him.” Again, speaking of adult education, he adds that “in England the intent of adult education is to give the wage earner a cultural interest to fill up his leisure time—nature study, astronomy, the physics and chemistry of everyday life, literature, perhaps. In Germany the intent is technical. In Denmark it is to stimulate the mind generally. In France there is not much of any kind. But,” he[Pg 24] adds triumphantly, “the American idea of adult education is to enable a man to find greater self-expression in his job.” Certainly from the standpoint of humanism, of a fully rounded human existence, no comment on this business ideal is needed. If it be claimed that Garrett does not speak responsibly for business, let us turn to another spokesman. Harvard University has taken the lead in giving its scholastic benediction to business, which it proclaims in stone over the entrance to its Business School, given to it by one of the richest business men in America, to be “the oldest of the arts, the newest of the professions.” Doctor Carver, professor of economics at Harvard, writes that in America “we may take a certain genuine satisfaction in the fact that we have no leisure class and are never likely to have one ... though we do fall behind in those arts that are commonly cultivated by a leisure class ... and must therefore content ourselves with such arts and graces as can be cultivated by busy people.”