influence, young men, as intellectual ideals never can do save in a select few. We do not want "will-virtuosos," who perform feats hard to learn, but then easy to do and good for show; nor spurtiness of any sort which develops an erethic habit of work, temper, and circulation, and is favored by some of our popular sports but too soon reacts into fatigue. Even will-training does not reach its end till it leads the young up to taking a intelligent, serious and life-long interest in their own physical culture and development. This is higher than interest in success in school or college sport; and, though naturally later than these, is one of the earliest forms of will-culture in which it is safe and wise to attempt to interest the young for its own sake alone. In our exciting life and trying climate, in which the experiment of civilization has never been tried before, these thoughts are merely exercises. But this is, of course, preliminary. Great as is the need, the practical difficulties in the way are very great. First, there are not only no good text-books in ethics, but no good manual to guide teachers. Some give so many virtues or good habits to be taught per term, ignoring the unity of virtue as well as the order in which the child's capacities for real virtue unfold. Advanced text-books discuss the grounds of obligation, the nature of choice or freedom, or the hedonistic calculus, as if pleasures and pains could be balanced as measurable quantities, etc., so that philosophic morality is clearly not for children or teachers. Secondly, evolution encourages too often the doubt whether virtue can be taught, when it should have the opposite effect. Perversity and viciousness of will are too often treated as constitutional disease; and insubordination or obstinacy, especially in school, are secretly admired as strength, instead of being vigorously treated as crampy disorders of will, and the child is coddled into flaccidity. Becomes the lowest develops first, there is danger that it will interfere with the development of the higher, and thus, if left to his own, the child may come to have no will. The third and greatest difficulty is, that with the best effort to do so, so few teachers can separate morality from religious creed. So vital is the religions sentiment here that it is hard to divorce the end of education from the end of life, proximate from ultimate grounds of obligation, or finite from infinite duties. Those whose training has been more religious than ethical can hardly teach morality _per se_ satisfactorily to the _noli me tangere_ [Touch me not] spirit of denominational freedom so wisely jealous of conflicting standards and sanctions for the young. How then can we ever hope to secure proper training for the will?