I am a teacher of philosophy at a university. For the most part my own courses are technical in character. Some of my work is with graduate students. I am accustomed to discuss controverted opinions with people who regard philosophy from a skeptical and more or less controversial, and almost always highly critical, point of view. Hence, my own first impression of the work of the “Seekers” and of the leader of their always pleasing inquiries, was mingled with a certain wonder as to the possibility of their accomplishing together, as well as they have done, what they undertook. This wonder has changed, as I have become better acquainted with them, into a delight that the tact, the caution, the tolerance and the earnestness of the leader, and the skill and docility of the pupils, could result in setting before us so fine a model of teaching and of learning as here appears. The book is one to encourage every lover of good things, and everyone who wants to see how the minds of young people in this country, and living under good conditions, can be turned toward great questions in such a way as to encourage sincerity, thoughtfulness and the beginnings of true wisdom. In what little I have to say of this book I ought of course to abstract altogether from such agreement as I indeed feel with the form of Idealism which Miss Sampter represents. The question put to me is the question whether the method of procedure here adopted is one that promises to be genuinely useful as an initiation of young people into the study of deeper questions. I answer that the author seems to have made out her case, and to have proved her faith in her method by her work. The age and the previous training of the “Seekers”—as they are sketched in the author’s preliminary statement—once presupposed, this mode of procedure could only prove a help to them. The methods used are an important beginning. If any of the “Seekers” go on to a more advanced study of philosophy, in college or elsewhere, they ought to prove apt learners. If they simply turn to life as their further teacher, they should be ready to profit by some of its deepest lessons better than they could otherwise have done. If, upon further inquiry, they incline to other opinions about the world and about life than the ones they have emphasized, they will still always remain more tolerant of the varieties of opinion, and more hopeful of the right and the power of the human mind to grapple with grave issues, than they would otherwise have been. These hours of “seeking” will have opened their eyes to values which are indeed permanent, whatever will be the true solution of the problems of philosophy; and the memory of these hours will prove henceforth a safeguard against cynicism when they doubt, and against intolerance and inhumanity when they believe. And, whatever the truth may be, about God, or about the world, or about life, cynicism in doubt, and intolerance