This revolution, I should think, might well find an echo among you, who live in a thriving society, and in the presence of a virgin and prodigious world. When you transform nature to your uses, when you experiment with her forces, and reduce them to industrial agents, you cannot feel that nature was made by you or for you, for then these adjustments would have been pre-established. Much less can you feel it when she destroys your labour of years in a momentary spasm. You must feel, rather, that you are an offshoot of her life; one brave little force among her immense forces. When you escape, as you love to do, to your forests and your sierras, I am sure again that you do not feel you made them, or that they were made for you. They have grown, as you have grown, only more massively and more slowly. In their non-human beauty and peace they stir the sub-human depths and the superhuman possibilities of your own spirit. It is no transcendental logic that they teach; and they give no sign of any deliberate morality seated in the world. It is rather the vanity and superficiality of all logic, the needlessness of argument, the relativity of morals, the strength of time, the fertility of matter, the variety, the unspeakable variety, of possible life. Everything is measurable and conditioned, indefinitely repeated, yet, in repetition, twisted somewhat from its old form. Everywhere is beauty and nowhere permanence, everywhere an incipient harmony, nowhere an intention, nor a responsibility, nor a plan. It is the irresistible suasion of this daily spectacle, it is the daily discipline of contact with things, so different from the verbal discipline of the schools, that will, I trust, inspire the philosophy of your children. A Californian whom I had recently the pleasure of meeting observed that, if the philosophers had lived among your mountains their systems would have been different from what they are. Certainly, I should say, very different from what those systems are which the European genteel tradition has handed down since Socrates; for these systems are egotistical; directly or indirectly they are anthropocentric, and inspired by the conceited notion that man, or human reason, or the human distinction between good and evil, is the centre and pivot of the universe. That is what the mountains and the woods should make you at last ashamed to assert. From what, indeed, does the society of nature liberate you, that you find it so sweet? It is hardly (is it?) that you wish to forget your past, or your friends, or that you have any secret contempt for your present ambitions. You respect these, you respect them perhaps too much; you are not suffered by the genteel tradition to criticise or to reform them at all radically. No; it is the yoke of this genteel tradition itself that these primeval solitudes lift from your shoulders. They suspend your forced sense of your own importance not merely as individuals, but even as men.