In spheres like patriotism, philanthropy, and religion, the standards are embodied in the lives and works of men whom the appreciative imaginations of a kindred group recognize as bearers of the ideal. For the Christian tradition the “glorious company of the apostles, the noble army of martyrs,” and their successors incarnate the ideals of the group in cherished examples. In this regard society greatly needs a more various and closely knit group organization. The modern enlargement of relations has in part broken down the old groups, based chiefly on locality, family, and class, and brought in a somewhat formless and unchannelled state of things for which a remedy must apparently be sought in the development of groups of a new kind. Only close and lasting co-operation can discipline the individual and provide standards for every kind of function. It is peculiarly requisite to have vigorous and distinctive groups devoted to achievement for which there is no commercial reward. We need men who will passionately set themselves to do fine and ever finer work, hungry for perfection, careless of popular recognition, inspired by congenial example and appreciation, and creating higher standards for those who follow. The action of commercialism in repressing higher achievement is quite simple: it merely sets up such a din that it is hard to hear anything else. It is ever assailing us from newspapers and from the voices, eyes, and actions of our associates. If we have no momentum of our own it carries us along. It is scarcely possible for one to make separate headway against it: we must have groups and environments, organized to other ends, in which we may take refuge. It is a frequent remark that it is the function of the universities to set the standards of modern democracy. I suppose the idea of this is that since we have abandoned the standard-setting leadership of a hereditary class we must look for a substitute to groups trained and inspired by the educational institutions. This implies a noble conception of such institutions, and the more one thinks of it the more reasonable it appears. It would mean that the universities should select and train competent men in all the more intellectual functions, including literature and the fine arts, inspiring them with ideals which, as members of special groups, they would uphold and effectuate for the good of society. Beyond this, it should mean for all students a moral culture and spirit of devotion to their country and to humanity fit to set the standards of the nation in these high regards. I do not think that such supreme leadership or standard-setting can come from any one source, but the universities, as the appointed organs of higher culture, may aspire to take a large part in it. To their actual achievement only moderate praise can be given.