Education, therefore, must lay foundations both for an understanding of economy and for the practice of it. First of all, every individual, we may assume, ought to have some experience in the production of the elementary forms of material goods, and in the conversion of them into higher values and in their conservation. We looked carefully to some of these activities as a war measure. It is hardly less necessary in times of peace. We should teach these things, not simply because the practice of them is educational, but because the practice of them is useful, and is a necessary service, on the part of every individual, to the world. Adding to the world's store of goods and consciousness of the need of doing this directly or indirectly should be regarded as a fundamental duty and habit. To establish both the habit and the sense of duty, we may suppose, a stage is necessary in which the individual's contribution shall be direct and tangible. Hence the value of those educational activities that deal with foods and their conservation. On a little higher plane, and in a little different way we can apply the same thoughts to the whole cycle of material things. The distribution of wealth is of course in part a technical and a theoretical problem. It is also a practical and a general one. All at least ought to be judges of the waste that now goes on in the industrial life because the "middleman" has occupied such a place of vantage in the economic order. In teaching occupation and in all preparation for vocation ought we not to take this into consideration? Occupations that are purely distributive and which involve a great waste of human energies and of materials have been unduly emphasized, at least by default of more positive preparation, by the school. Because they are easy and untechnical and have a little elegance about them, in some cases, they fit in very well with the generality and bookishness and detachment from real life that the school sometimes represents.