It is obvious that, except at the close of a long life, he will not have much time for anything else if any approximation is to be made to the fulfilment of this programme. One is reminded of the calculation in a dialogue of Lucian that, before a man could be justified in practising any one of the current ethical systems, he should have spent a hundred and fifty years in examining their credentials. Such ideals are not for human beings. What is meant by a liberal culture is nothing so ambitious as a full acquaintance with the varied literary expression of civilised mankind from Asia to Europe, and from Europe to America. A small selection only is required; but then, as we are told, it is a selection of the very best. I have my doubts of a selection which includes Xenophon and omits Confucius, but then I have read neither in the original. The ambitious programme of a liberal education really shrinks to a study of some fragments of literature included in a couple of important languages. But the expression of the human spirit is not confined to literature. There are the other arts, and there are the sciences. Also education must pass beyond the passive reception of the ideas of others. Powers of initiative must be strengthened. Unfortunately initiative does not mean just one acquirement--there is initiative in thought, initiative in action, and the imaginative initiative of art; and these three categories require many subdivisions. The field of acquirement is large, and the individual so fleeting and so fragmentary: classical scholars, scientists, headmasters are alike ignoramuses. There is a curious illusion that a more complete culture was possible when there was less to know. Surely the only gain was, that it was more possible to remain unconscious of ignorance. It cannot have been a gain to Plato to have read neither Shakespeare, nor Newton, nor Darwin. The achievements of a liberal education have in recent times not been worsened. The change is that its pretensions have been found out. My point is, that no course of study can claim any position of ideal completeness. Nor are the omitted factors of subordinate importance. The insistence in the Platonic culture on disinterested intellectual appreciation is a psychological error. Action and our implication in the transition of events amid the evitable bond of cause to effect are fundamental. An education which strives to divorce intellectual or æsthetic life from these fundamental facts carries with it the decadence of civilisation. Essentially culture should be for action, and its effect should be to divest labour from the associations of aimless toil. Art exists that we may know the deliverances of our senses as good. It heightens the sense-world.