What I mean is art and aesthetic education. It is, however, art in such a general sense of the term that I hardly like to call it by that name. Art is a special example. What we want is to draw out habits of aesthetic apprehension. According to the metaphysical doctrine which I have been developing, to do so is to increase the depth of individuality. The analysis of reality indicates the two factors, activity emerging into individualised aesthetic value. Also the emergent value is the measure of the individualisation of the activity. We must foster the creative initiative towards the maintenance of objective values. You will not obtain the apprehension without the initiative, or the initiative without the apprehension. As soon as you get towards the concrete, you cannot exclude action. Sensitiveness without impulse spells decadence, and impulse without sensitiveness spells brutality. I am using the word “sensitiveness” in its most general signification, so as to include apprehension of what lies beyond oneself; that is to say, sensitiveness to all the facts of the case. Thus “art” in the general sense which I require is any selection by which the concrete facts are so arranged as to elicit attention to particular values which are realisable by them. For example, the mere disposing of the human body and the eyesight so as to get a good view of a sunset is a simple form of artistic selection. The habit of art is the habit of enjoying vivid values. But, in this sense, art concerns more than sunsets. A factory, with its machinery, its community of operatives, its social service to the general population, its dependence upon organising and designing genius, its potentialities as a source of wealth to the holders of its stock is an organism exhibiting a variety of vivid values. What we want to train is the habit of apprehending such an organism in its completeness. It is very arguable that the science of political economy, as studied in its first period after the death of Adam Smith (1790), did more harm than good. It destroyed many economic fallacies, and taught how to think about the economic revolution then in progress. But it riveted on men a certain set of abstractions which were disastrous in their influence on modern mentality. It de-humanised industry. This is only one example of a general danger inherent in modern science. Its methodological procedure is exclusive and intolerant, and rightly so. It fixes attention on a definite group of abstractions, neglects everything else, and elicits every scrap of information and theory which is relevant to what it has retained. This method is triumphant, provided that the abstractions are judicious. But, however triumphant, the triumph is within limits. The neglect of these limits leads to disastrous oversights. The anti-rationalism of science is partly justified, as a preservation of its useful methodology; it is partly mere irrational prejudice.