worth of personality and other fundamental human values and possessions; and all common human sentiments which would stand in the way of carrying out the decisions of reason and state-theory or any political policy must of course also be denied. This contrast, however inadequate our analysis of the spirit of humanism and its opposite may be, will at least show that the idea of justice, which in the humanistic ideal grows directly out of the appreciation of the value of personality is the central practical principle of humanism, and it is exactly as an opponent of the idea of justice on the ground of its alleged weakness, that the rationalistic or the nationalistic philosophy is best conceived. It is upon this question of justice that we must take our stand for or against humanism. If we are humanists we believe in the rights of individuals, whether men or nations, to their own life and independence, which they are entitled to preserve through all forms of social processes. Justice means recognition of the right of individuals to perform all their functions as individuals, and humanism is precisely an appreciation of the values of the individual as such a functioning whole. If we are humanists we believe that this principle of justice, and this feeling of justice ought to be cultivated and made world-wide. This is the ideal of equal rights to all human values. Hence it is the mortal enemy of all philosophies of life which place any principle above that of justice and its moral implications, Whether in the narrower or the wider social life. This is humanism. There are various ways of interpreting humanism as a practical philosophy or principle of education. Burnet says, perhaps not very completely expressing what he means, that the humanistic ideal of education, as contrasted with the merely formal, is that the pupils should above all be led to feel the meaning and worth of what they are studying. We should say that the meaning of humanism in education is that _the child should understand and appreciate the meaning and worth of all human life_. This requires that education should so be conducted that the child may learn to see--rather to feel and appreciate--the inner rather than the merely external nature of all life that is presented to him, and in which he participates. Not language, but thought; not history, but experience, is his field. Justice depends wholly upon an ability to come upon reality in the realm of human nature. This implies not only intellectual penetration, but a form of sympathy which consists of putting oneself as completely as possible into the life of that which is studied.