is never finished, never completed, for it is his own spirit, his very self, which to live must grow, and which must constitute itself as it develops. And therefore this philosophy cannot help being man's ideal, which is always being realised and which is never fulfilled. So, then, education, which aims at that concrete and truly real unity which is the life of the spirit, must always be moral, always spiritual, always philosophic. An invidious word, perhaps, for those who have had the misfortune to fall into the mean and vulgar habit of grinning and scoffing in retaliation for the unsparing censure inflicted by the ideal on sloth, presumption, and cowardice. We might perhaps replace this word by "integral," excepting that this adjective is generic and therefore inappropriate. I must add, however, that in speaking of philosophic education, I do not mean any special course in philosophy. Though I believe that special philosophical training has an essential function in the curriculum of secondary schools which aim to prepare and direct towards higher studies a matured mentality, scientifically trained and humanly inspired, I yet hold that this special philosophical training can be effectual only if all education, from its very beginning, wherever that may be, has been philosophic. We must reflect that just as it is impossible for a man to be moral only at certain hours of the day, and in certain particular places, morality being the atmosphere without which the spirit cannot live, so that ethical teaching is distorted and deflected as soon as it is relegated to certain definite books, to be studied in connection with certain definite courses; in the same way this philosophy which is for us the ideal content of education, and therefore its ideal, cannot but be present in every real educative act, cannot help reflecting itself in every throb it gives to the soul of the pupil. This general philosophic education naturally includes art and religion, which cannot be limited subject-matters of special courses of instruction, co-ordinated or subordinated to the other elements of the curriculum. Only the particular sciences, that is, the sciences properly so called, may be freely moved in a student's schedule; they may be added or taken away, they may be grouped this or that way, and be variously distributed in accordance with the needs of the moment and the particular exigencies of the student or of man in general. For these sciences reflect in themselves the fragmentary multiplicity of things which have been abstractly cut off from the centre of the spirit, to which however they too refer. And because they do refer to it, the teaching of them should be spiritualised, moralised, humanised; it ought to acquire the concreteness of philosophy, and therefore never ignore the exigencies of art and of religion. For otherwise it will be merely material instruction, "informative education," which in reality is no education at all.