Modern professionalism is the training of minds to conform to the methodology. The historical revolt of the seventeenth century, and the earlier reaction towards naturalism, were examples of transcending the abstractions which fascinated educated society in the Middle Ages. These early ages had an ideal of rationalism, but they failed in its pursuit. For they neglected to note that the methodology of reasoning requires the limitations involved in the abstract. Accordingly, the true rationalism must always transcend itself by recurrence to the concrete in search of inspiration. A self-satisfied rationalism is in effect a form of anti-rationalism. It means an arbitrary halt at a particular set of abstractions. This was the case with science. There are two principles inherent in the very nature of things, recurring in some particular embodiments whatever field we explore—the spirit of change, and the spirit of conservation. There can be nothing real without both. Mere change without conservation is a passage from nothing to nothing. Its final integration yields mere transient non-entity. Mere conservation without change cannot conserve. For after all, there is a flux of circumstance, and the freshness of being evaporates under mere repetition. The character of existent reality is composed of organisms enduring through the flux of things. The low type of organisms have achieved a self-identity dominating their whole physical life. Electrons, molecules, crystals, belong to this type. They exhibit a massive and complete sameness. In the higher types, where life appears, there is greater complexity. Thus, though there is a complex, enduring pattern, it has retreated into deeper recesses of the total fact. In a sense, the self-identity of a human being is more abstract than that of a crystal. It is the life of the spirit. It relates rather to the individualisation of the creative activity; so that the changing circumstances received from the environment, are differentiated from the living personality, and are thought of as forming its perceived field. In truth, the field of perception and the perceiving mind are abstractions which, in the concrete, combine into the successive bodily events. The psychological field, as restricted to sense-objects and passing emotions, is the minor permanence, barely rescued from the nonentity of mere change; and the mind is the major permanence, permeating that complete field, whose endurance is the living soul. But the soul would wither without fertilisation from its transient experiences. The secret of the higher organisms lies in their two grades of permanences. By this means the freshness of the environment is absorbed into the permanence of the soul. The changing environment is no longer, by reason of its variety, an enemy to the endurance of the organism. The pattern of the higher organism has retreated into the recesses of the individualised activity. It has become a uniform way of