and conditions of labor, are, after all, secondary. The problem primarily roots in the fact that the mediating science does not connect with his _consciousness_, but merely with his outward actions. He does not appreciate the significance and bearing of what he does; and he does not perform his work because of sharing in a larger scientific and social consciousness. If he did, he would be free. All other proper accompaniments of wage, and hours, healthful and inspiring conditions, would be added unto him, because he would have entered into the ethical kingdom. Shall we seek analogy with the teacher's calling in the workingmen in the mill, or in the scientific physician? It is quite likely that I shall be reminded that I am overlooking an essential difference. The physician, it will be said, is dealing with a body which either is in itself a pure object, a causal interplay of anatomical elements, or is something which lends itself naturally and without essential loss to treatment from this point of view; while the case is quite different in the material with which the teacher deals. Here is personality, which is destroyed when regarded as an object. But the gap is not so pronounced nor so serious as this objection implies. The physician, after all, is not dealing with a lifeless body; with a simple anatomical structure, or interplay of mechanical elements. Life-functions, active operations, are the reality which confronts him. We do not have to go back many centuries in the history of medicine to find a time when the physician attempted to deal with these functions directly and immediately. They were so overpoweringly present, they forced themselves upon him so obviously and so constantly, that he had no resource save a mixture of magic and empiricism: magic so far as he followed methods derived from uncritical analogy, or from purely general speculation on the universe and life; empiricism so long as he just followed procedures which had been found helpful before in cases which somewhat resembled the present. We have only to trace the intervening history of medicine to appreciate that it is precisely the ability to state function in terms of structure, to reduce life in its active operations to terms of a causal mechanism, which has taken the medical calling out of this dependence upon a vibration between superstition and routine. Progress has come by taking what is really an activity _as if_ it were only an object. It is the capacity to effect this transformation of life-activity which measures both the scientific character of the physician's procedure and his practical control, the certainty and efficacy of what he, as a living man, does in relation to some other living man.