object is to produce, not the scholar and the gentleman, but the man. The democratic extension thus given to educational theories has since borne fruit in many schemes designed for general applicability, or, specifically, for the education of the poor, such as those of Basedow, Pestalozzi, and, among our own countrymen, Dr. Bell. * * * * * In connexion with the _Thoughts on Education_, it may be convenient to notice the short treatise on the _Conduct of the Understanding_. It is true that it was designed as an additional chapter to the _Essay_, but the main theme of which it treats is connected rather with the work of self-education than with the analysis of knowledge, or the classification of the faculties. This admirable little volume, which may be read through in three or four hours, appears to have been intended by Locke as at least a partial substitute for the ordinary logic. As in matters of conduct, so in the things of the intellect, he thought little of rules. It was only by practice and habituation that men could become either virtuous or wise. But, though it is perfectly true that rules are of little use without practice, it is not easy to see how habit can be successfully initiated or fostered without the assistance of rules; and inadequate as were the rules of the old scholastic logic to remedy the "natural defects in the understanding," they required rather to be supplemented than replaced. The views of Bacon on this subject, much as they have been misunderstood, are juster than those of Locke. Right reasoning, Locke thought (and this is nearly the whole truth, though not altogether so), is to be gained from studying good models of it. In the _Thoughts on Education_, he says, "If you would have your son reason well, let him read Chillingworth." In this treatise, with the same view he commends the study of Mathematics, "Not that I think it necessary that all men should be deep mathematicians, but that, having got the way of reasoning which that study necessarily brings the mind to, they might be able to transfer it to other parts of knowledge, as they shall have occasion." The great difference to be observed in demonstrative and in probable reasoning is that, in the former one train of reasoning, "bringing the mind to the source on which it bottoms," is sufficient, whereas "in probabilities it is not enough to trace one argument to its source, and observe its strength and weakness, but all the arguments, after having been so examined on both sides, must be laid in balance one against another, and, upon the whole, the understanding determine its assent."