are at work. Life in its fundamental movements and motives, we should argue, is both simple and continuous. It is fragmentary and complex only on its surface. The whole problem of the nature of education of course resolves itself, from this point of view, into the question whether progress is something inherent in nature, or is something controlled by man. Or if we cannot make so sharp a contrast between nature and will, shall we say that progress is in the main and in all essential ways one or the other? Does conscious effort, the having of ideals, exert any profound effect upon the history of spirit? Does it accelerate, give direction, provide energy? Is the course of history inevitable or is the making of it in our hands? We can see what, in a general way, so far as regards the transformation of the fundamental motives of life, the order of development has been--how the original and basic desires or instincts have become merged and confused in the more general desires and moods, how the motive of power has emerged, finding so varied expression as we see in the whole movement of art and play in the world, how out of these motives of art and play more controlled enthusiasms have arisen. But the part in this movement played by conscious direction does not thus far appear to have been great. A movement of and within consciousness it has been, and no mere biological or physical development, but when we speak of conscious will or any ideals controlling the course of spirit in essential ways, we find as yet only a beginning. And yet, this does not indicate that in the future conscious direction may not be even the greatest factor in evolution. It is difficult to see how we can _know_ with certainty that we have such powers; but to refrain from acting as though we had is also difficult, and indeed impossible.