reforming Chinese in afforestation, because it is not an easy subject for ethical enthusiasm. Trees are planted round graves, because Confucius said they should be; if Confucianism dies out, even these will be cut down. But public-spirited Chinese students learn political theory as it is taught in our universities, and despise such humble questions as the utility of trees. After learning all about (say) the proper relations of the two Houses of Parliament, they go home to find that some Tuchun has dismissed both Houses, and is governing in a fashion not considered in our text-books. Our theories of politics are only true in the West (if there); our theories of forestry are equally true everywhere. Yet it is our theories of politics that Chinese students are most eager to learn. Similarly the practical study of industrial processes might be very useful, but the Chinese prefer the study of our theoretical economics, which is hardly applicable except where industry is already developed. In all these respects, however, there is beginning to be a marked improvement. It is science that makes the difference between our intellectual outlook and that of the Chinese intelligentsia. The Chinese, even the most modern, look to the white nations, especially America, for moral maxims to replace those of Confucius. They have not yet grasped that men's morals in the mass are the same everywhere: they do as much harm as they dare, and as much good as they must. In so far as there is a difference of morals between us and the Chinese, we differ for the worse, because we are more energetic, and can therefore commit more crimes _per diem_. What we have to teach the Chinese is not morals, or ethical maxims about government, but science and technical skill. The real problem for the Chinese intellectuals is to acquire Western knowledge without acquiring the mechanistic outlook.