“The people who believe most that our greatness and welfare are proved by our being very rich, and who most give their lives and thoughts to becoming rich, are just the very people whom we call Philistines. Culture says, ‘Consider these people, then, their way of life, their habits, their manners, the very tones of their voices; look at them attentively; observe the literature they read, the things which give them pleasure, the words which come forth out of their mouths, the thoughts which make the furniture of their minds; would any amount of wealth be worth having with the condition that one was to become just like these people by having it?’” As Nietzsche sees that education must struggle for its values if it is to survive in a democracy, Arnold is equally aware of its conflict with middle-class English Puritanism. He will give the Puritan credit for his moral earnestness, but-- “the Puritan’s ideal of perfection remains narrow and inadequate, although for what he did well he has been richly rewarded. Notwithstanding the mighty results of the Pilgrim Fathers’ voyage, they and their standard of perfection are rightly judged when we figure to ourselves Shakespeare or Virgil,--souls in whom sweetness and light, and all that in human nature is most humane, were eminent,--accompanying them on their voyage, and think what intolerable company Shakespeare and Virgil would have found them! In the same way let us judge the religious organizations which we see all around us. Do not let us deny the good and the happiness which they have accomplished; but do not let us fail to see clearly that their idea of human perfection is narrow and inadequate, and that the Dissidence of Dissent and the Protestantism of the Protestant religion will never bring humanity to its true goal.” Of the relation of education to the growing power of nineteenth century democracy, Arnold says, “Other well-meaning friends of this new power are for leading it, not in the old ruts of middle-class Philistinism, but in ways which are naturally alluring to the feet of democracy, though in this country they are novel and untried ways. I may call them the ways of Jacobinism. Violent indignation with the past, abstract systems of renovation applied wholesale, a new doctrine drawn up in black and white for elaborating down to the very smallest details a rational society for the future.... Culture is the eternal opponent of the two things which are the signal marks of Jacobinism,--its fierceness, and its addiction to an abstract system. Culture is always assigning to system-makers and systems a smaller share in the bent of human destiny than their friends like.” The following is as truly the problem of education today as it was on the day it was written, and the answer that our generation gives to the problem will determine the whole quality of the fruit of knowledge for our lives.