Within the evolution of economic production one can read a story of the gradual molding of the human clay by human hands. Yes, _the_ story of it, for the range of the interests that enter into the day’s work is without limit, and the same interests, modified by the day’s work, radiate outward into all phases of culture. Hunting makes a hunter; fishing makes a fisherman; when man achieved the domestication of animals, he achieved likewise some taming of himself. When seeds began to be planted, and fixed dwellings to be built, then seed-thoughts were sown in the mind, and he who erected a roof “built better than he knew,” for an advance took place in the structure of domestic society. In our own country we have seen the frontier produce the frontiersman, and industrialism a vastly different type of personality. Slave labor in the south created one sort of capitalist, free labor in the north another sort. The economic process and its economic product--whether weapon, tool, commodity of any sort--makes the man as truly as the man makes the product. The story of the day’s work is the story of man, discovering himself, changing and diversifying himself, sometimes maiming his mind as well as his members with tools, weapons, and machines of his own devising, but again recovering himself and going forward. In this sense an economic interpretation of history is possible; but it means, not that the whole of culture is controlled by “desire for gain” or any other narrow (and indeed abstract) spring of action, but that what we do with natural resources influences all sides of human nature and capacity. The new history, employing the polarizing lenses of psychology, reveals everywhere and at all periods unbroken continuity between, on the one hand, men’s daily occupation of transforming raw materials, of getting and spending, of buying and selling, of employing and being employed, and, on the other hand, the substance of the social life and of the political order, literature and the fine arts, religion, science, and philosophy. The economic order, that is to say, is not a thing _per se_. If church worship, or the goings-on at an amusement park make a strong appeal because they are different from the daily grind, even here we see the continuity. It is the man, the personal self, that has gone into the grind and that has come out of it seeking something specifically different. The personal self, though it has remarkable capacity for inconsistency and forgetfulness, contains no really watertight compartments. A point of view, or an attitude, that has become habitual in any sphere of life can control us in subtle as well as overt ways. For example, the laymen who most strenuously insist that ministers should attend to “spiritual” affairs, letting business alone, represent in their own persons, and that vividly, the impossibility of a real separation of religious experience from economic experience.