334 Evolution and Social Reform: 



not condone oppression, nor benevolence dispense with 

 equity. 



I pass on to say a word, in conclusion, upon what is, 

 after all, the extreme, the fundamental practical method of 

 improving society, namely, the Educational. To this we 

 are always obliged to return. "To cure the soul," says 

 Plato, "that is the first thing." "He that doeth my 

 will," said Jesus, "shall know of the doctrine" right 

 action will bring knowledge. But on this vast theme my 

 limits will allow me to touch only two or three points, 

 which seem just noAV to demand consideration. 



The first of these relates to the importance of a special 

 institution, namely, the public-school system, and the 

 increasing of its opportunities as Avell as its efficiency. 

 The scientific ground for public education is that of 

 security to the State. To educate at public expense is by 

 far the most economical way in which social order can be 

 promoted. Schools cost less and are much more efficient 

 than penitentiaries. If properly conducted, and if the 

 system be so constituted as to secure a practically universal 

 education as far as the course goes, the community will be 

 spared much trouble and the process of renovating humanity 

 will go on much faster. At the present time there is a 

 disposition in many quarters to dispense with or curtail 

 public-school education. This has appeared on both scien- 

 tific and religious grounds. No more fatal error could be 

 committed. The day when public schools are abolished in 

 any American community will be a dark day. To educate 

 the young person in character and in knowledge, particularly 

 that knowledge which relates to liis duties as a citizen, is 

 the one tiling of pai'amount interest to the State, which it 

 never can afford to neglect; for upon such education, 

 that cannot safely be left to private effort, depends the 

 maintenance of the common freedom which in its turn is 

 the safeguard of individual liberty and the surety of 

 individual development. 



Tlie second line of educational effort Avhich I propose to 

 indicate looks to the breaking down of the barrier between 

 business and social life. A man may rob and steal in 

 business ways below Fourteenth Street, when above that 

 line he is bound in honor to prefer his neighbor. Business 

 is war, audit is not good business princi])le to "live and 

 let live." So long as the humanities are kept out of the 



