Other kinds of routine, standardised and elaborate, have been or still are in force, besides this machine-like process of living as carried on under modern technological conditions; and one and another of these will at times rise to a degree of exigence quite comparable with that of the machine process. But these others are of a different character in that their demands are not enforced by sanctions of an unmediated mechanical kind; they do not fall on the delinquent with a direct mechanical impact, and the penalties of non-conformity are of a conventional nature. So, _e. g._, the punctilios of religious observance may come to a very rigid routine, to be observed on pain of sufficiently grave consequences; but in so far as these eventual (eschatological) consequences are statable in terms of material incidence (of fire, sulphur, or the like) the mechanically trained modern consumer will incline to hold that they are of a putative character only. So, again, in the matter of fashion and decorum the schedule of observances may be sufficiently rigorous, but here too failure to articulate with the sweep of a punctilious routine with all the sure and firm touch of the expert is not checked with an immediate disastrous impact of mechanical shock. Conformity in the technological respect with the routine of living under other technological systems than that of the machine process had also something of this character of conventional prescription; and the discipline exercised by the routine of living in these more archaic technological eras was also something more in the nature of a training in conventional expedients. The resulting growth of habits of thought in such a community should then also differ in a similar way from what comes in sight in the present. * * * * * Both in its incidence on the workman and on the members of the community at large, therefore, the training given by this current state of the industrial arts is a training in the impersonal, quantitative apprehension and appreciation of things, and it tends strongly to inhibit and discredit all imputation of spiritual traits to the facts of observation. It is a training in matter-of-fact; more specifically it is a training in the logic of the machine process. Its outcome should obviously be an unqualified materialistic and mechanical animus in all orders of society, most pronounced in the working classes, since they are most immediately and consistently exposed to the discipline of the machine process. But such an animus as best comports with the logic of the machine process does not, it appears, for good or ill, best comport with the native strain of human nature in those peoples that are subject to its discipline. In all the various peoples of Christendom there is a visible straining against the drift of the machine’s teaching, rising at time and in given classes of the population to the pitch of revulsion.