Into this thought-situation came experimental psychology, taking to pieces these complex mental facts instead of interpreting them by broad concepts that are more or less speculative. Why, it asked, are the spelling papers of a given school pupil scrupulously neat, but his arithmetic-papers slovenly? The same pupil is actually both neat and not neat! How is it that a child humanely reared so that in his maturity he is sensitive to the pleasures and pains of his kin, his neighbors, and even the lower animals, exhibits also insensitiveness to the weal and woe of his competitors or his employes? The same man is kindly, yet cruel! How can one who has been trained to strict honesty of thought by mathematical study be evasive and untrustworthy? Nay, how is it that one can sincerely believe obviously contradictory doctrines, as that God is infinitely benevolent as well as infinitely wise and powerful, and yet sends into eternal torment persons whom He himself has created and sustained in existence up to the moment of their doom? The upshot of research into this problem is--some technicalities omitted--the proof that training or experience can have a wider or narrower “spread” according to the components or the method of it. Training to neatness can be narrowly directed to spelling papers, or it can be so handled that some effect upon arithmetic papers also will appear. There is no general trait of neatness; there are, rather, neatnesses, though these may be brought into the unity of a common ideal and habit. Similarly, there is no general quality of kindliness or cruelty that presides over all one’s human relations. The man whom we index as humane can be hard as flint; the one whom we have set down as unfeeling can perform acts of delicate or heroic kindness. So with honesty. Pupils who habitually cheat in one subject resist temptation to cheat in other subjects or in games. What wonder, then, that sincere belief in obvious contradictories occurs? As there is no general trait of honesty, so there is no “faculty” of reason that spreads itself equally through all our intellectual activities. But more or less generalization does occur in both thought and conduct, and whether it shall be more or whether it shall be less is partly in our keeping. We can train ourselves to participate in broad issues and ideals, we can form a habit of noticing the elements in new situations so that we see what principle applies, and we can discipline ourselves into paying the price of an organized personality. We have no reason, then, to suppose that a man who is great in one respect will be great or good in all respects, nor, conversely, to suppose that a man who is small in several ways will be small in all his ways. There is as yet no really all ’round education or all ’round experience; we do not yet know how much can be done by schools or homes to provide such education or experience.