The occupations that are more creative, both in the field of material things and of ideas, have, relatively speaking, been neglected. Inventiveness especially seems to be a quality that we have supposed to be a gift of the gods, and we have given but little attention to producing it, or even giving it an opportunity to display itself. Have we not gained from the war new impressions both about the powers of the human mind in producing new thoughts and in controlling both material and psychic forces, and also about the necessity for developing originality and independence? Is it too much to expect now that greater ingenuity be displayed in education itself to the end of producing more originality? This is a hackneyed request to make of the school, but it seems certain that we do not succeed in obtaining through our educational processes the highest possible degree of productiveness of mind, as regards either quantity or quality. It is because indeed we seem to be very far from our limit in these respects, and because better results might perhaps so easily be gained that it seems necessary to make this plea so often. More activity, more art, greater enrichment of the mind, ought to have the desired result, especially if the environment of the school could be so changed that its moods would be more joyous and intense. These changes are at any rate demanded for so many other reasons that if they fail to make the intellect more productive, they will not be completely a failure. Education in the use of wealth must now be regarded as a part of _moral_ education. In America we have ignored the necessity of thrift, and the idea of thrift has certainly had no part in education. The proper use of everything we produce or own is a fundamental part of conduct, and it ought to be a persistent theme in education. We have now the interest and incentive that have come from the war, we say, for we have felt, if only remotely, what poverty means, and we have seen that no amount of natural wealth and no degree of civilization can wholly insure us against famine and disaster. We need throughout our national life now, again, something like the old New England conscience in the uses of things, applied in a different way, of course, and now made more effectual by our broader science. The encouragement of this spirit will perhaps make the difference in the end between having a world seriously engaged in progressive tasks with its material forces well in hand, and a world which in all its practical affairs, large and small, is operated according to the principle or the lack of principle of a _laissez faire_ attitude throughout life. Saving in a good cause, and with a clear conscience and determined purpose, is one of the elements of the higher life and is far removed from miserliness. It is a principle of _adaptation of means to ends_, and that any school which trains this power is reaching fundamental principles of the practical life needs hardly to be said.