Men have long sought to reconcile the true and the good. But what they have sought to reconcile were as a rule mere _ideas_ about the true and the good. It is not as logical abstractions that the true and the good are one, but in the recognition that the really wise act is the good deed. It is in this sense that wisdom is virtue--in the sense that virtue is wisdom. But the objection will be made that educated men are sometimes clever rascals who are only the more evil for all their knowledge. I do not think I beg the question when I say that such men are not wise but merely clever. Nor do I mean that good conduct is merely a matter of reasoning and calculating. No one denies that desire and instinct and purpose are involved. But if I am not mistaken it is generally recognized that education and morals alike have something to do with training and controlling these aspects of human nature. Intelligence is not mere intellect. It is the whole man wisely directing himself with respect to his environment and its alternatives. From one age or locality to another fashions in behavior patterns change. These fashions seem to be important at the time they hold sway. People confuse them with morals. Efforts are sometimes made by reformers to introduce innovations similar to those which designers of clothing each season create in haberdashery. A liberal journal in New York recently published a series of articles dealing with “The New Morality.” But morality is neither new nor old. Rules of conduct which can be made mere matters of style are applicable chiefly to actions the results of which are unimportant. Such rules have really very little moral value. They constitute, however, the customs or folkways which prevail at a given time. Conformity in such matters is required by the herd. Often this requirement is the only reason for observing certain rules; the opposite course would be just as good. It is with respect to such matters that education has the effect of liberating the individual and improving morals. It breaks the hold of the taboo, makes it possible to discriminate between the important and the unimportant and leads to the formation of principles based upon consideration of the results of behavior. The differences in conduct that count are those between stupid deeds and well-considered deeds. Intelligence takes into account the fact that no action of man can be isolated and judged apart from its place in the social environment, and its effects both for the author and for his human relationships. Long ago Aristotle showed that each of our virtues unless intelligently exercised tends to extreme and to become a vice. A virtue is what it does, not what it feels like to its possessor. Much is said today about the necessity of loyalty. There can be no social stability without it; but there is probably no more serious social menace than unintelligent loyalty.