It seems strange that the history of his times sided with Rousseau's "No." Certainly it was the first fiery meteor of the French revolution. It pronounced the first damnatory sentence upon a culture that had already reached the point of collapse. In his own body and soul Rousseau had bitterly experienced the curse of this culture. It was largely responsible for his heart's abnormal yearning whose glow was consuming him. Instead of ennobling morals this culture had inwardly barbarized man. Then it galvanized and painted the outside of life. And then life became a glittering lie. Thus Rousseau became prophet in this desert of culture, and called men to repentance. "Back from culture to nature," was his radical cry; back from what man has made out of himself to what nature meant him to be. Nature gave man free use of his limbs; culture has bound them with all sorts of bindings, until he is stiff, and short-winded, and crippled. According to nature man lives his own life; man is what he seems and seems what he is; according to culture he is cunning, and crafty, and mendacious. The eighteenth-century man of culture hearkened with attentive soul to the dirge in which one of its noblest sons vented his tortured heart. The melancholy music bruised from this prophet's heart silenced the wit and ridicule of even a Voltaire, who wanted to know, however, whether "the idea was that man was to go on all fours again." In a few decades the feet of revolutionary Frenchmen were at the door ready, with few and short prayers, to bear to its last abode that culture whose moral worth even a French Academy had called in question, and for whose moral condemnation had awarded the first prize. Now it is our turn! What is the good of our culture? Such is the query of a host of people who know nothing thereof save the wounds it has inflicted upon them--a host of people who face our culture with the bitter feeling that they have created it with the sweat of their brows, but have not been permitted to taste its joys. Such, too, is the query of others who, satiated with its beneficence, have been its pioneers,--a John Stuart Mill, political economist, who doubts whether all our cultural progress has mitigated the sufferings of a single human being; a Huxley, naturalist, who finds the present condition of the larger part of humanity so intolerable today that, were no way of improvement to be found, he would welcome the collision of a kindly comet that would smash our petty planet into smithereens.