what science is, of the sort of abstraction that its rise implies. Only science, specifically so called, is more than such a casual, merely personal study of a new situation. Science is the distinct work of a distinct class abstractly studying a new situation that has confronted the progress not of an individual, but of a whole people, and in this character it gets at once all the advantages and all the conceits that belong in general to the life of a class. It gets, too, all the limitations. Science, once more, is not strictly a personal experience, although in personal experience, like that of the cross-country runner, we can get a glimpse of just that which may develop into science. Science is characteristically a profession. The runner withholds his running for a time and merely looks and studies, yet his looking is only for a time; sooner or later he will run again; and even while he studies there is his continued moving about, his instrumental action, as we called it; but the professional scientist waives all thought of possible future activity. Although in reality [p.060] his looking is before leaping, it is not consciously so for him; he is one who under the constraints of his class merely looks and studies, making of these processes things quite worthy in themselves. In other words, to enlarge somewhat on what has just been said, the rise of the profession of science does indeed involve both the same check upon the "real life" and the same reduction of activity to a purely mechanical or instrumental character that we have pointed out in the case of the runner at the bank of the stream, but a number of different social classes divides the labour. In general, society as a means to the expression and development of human activity, be the activity running or living in a broader and fuller sense, always shows the different phases or factors of the experience identified more or less exclusively with as many different classes or groups, and, in respect to the particular case here under consideration, upon the rise of science society appears to delegate the work of careful observation and critical thinking to a separate class, which, as already suggested, gives up any direct responsibility to the real life. Another distinct class, arising contemporaneously, is composed of those who do feel directly responsible, or "practical," continuing the life of positive, overt action. This second class maintains the vital processes, although in a more or less consciously instrumental way, since its members have the lives of others as well as their own lives to support. So society gets its workers or labourers as well as its observers and thinkers.