The new kind of education, the education which is to liberate the mind, will make much of scientific methods. But let us notice what it is to set a mind free. Mind does not exist in a vacuum, nor in a world of "pure ideas." The free mind is the functioning mind, the mind which is not inhibited in its work by any conflict within itself. Thought is not made free by the mere substitution of naturalistic for theological dogma. It is possible to make a cult of science itself. Crowd-propaganda is often full of pseudoscientific jargon of this sort. Specialization in technical training may produce merely a high-class trained-animal man, of the purely reflex type, who simply performs a prescribed trick which he has learned, whenever an expected motor-cue appears. In the presence of the unexpected such a person may be as helpless as any other animal. It is possible to train circus dogs, horses, and even horned toads, to behave in this same way. Much so-called scientific training in our schools to-day is of this sort. It results not in freedom, but in what Bergson would call the triumph of mechanism over freedom. Science, to be a means of freedom--that is, science as culture--may not be pursued as pure theorizing apart from practical application. Neither may a calculating utilitarianism gain freedom to us by ignoring, in the application of scientific knowledge to given ends, a consideration of the ends themselves and their value for enriching human experience. It is human interest which gives scientific knowledge any meaning. Science must be taught in the humanist spirit. It may not ignore this quality of human interest which exists in all knowledge. To do so is to cut off our relations with reality. And the result may become a negation of personality similar to that with which the crowd compensates itself for its unconscious ego-mania. The reference just made to Humanism leads us next to a consideration of the humanities. It has long been the habit of traditional education to oppose to the teaching of science the teaching of the classic languages and the arts, as if there were two irreconcilable principles involved here. Dewey says that