response of conscience to the beauty of moral truths and deeds of righteousness, when we think of the drudgeries of work that in our conception are only related to existence instead of being built into a noble, exalted, and hallowed life, we can see something of the fearful waste of energy that comes from making the aim, the unifying principle of life, so narrow that effort is dwarfed, and actual achievement loses its value. The loss comes from ceasing to fight before the battle is finished. The energy excited to activity will be conserved only as we make the end of life true and large enough to afford a distinct and sure place for every deed worthily done, and every thought truly gained, an end that will harmonize them all in conscious unity.

CHAPTER III.

NATIVE ACTIVITY.

Y Native Activity is meant the activity of native energy. This is what is usually called self-activity. Attraction may be said to be a native activity of matter, because it is a power dependent upon the nature of the attracting body, which other bodies only make manifest by calling it into action. Resistance in matter is a native activity when it is manifested in repulsion. When a child sees an object which it desires, and reaches out its hand for it, we trace the action to the native activity of the will, a power called into exercise by the presence of the object desired.

2. That the powers of the mind are not to be traced to any force belonging to matter has been shown in the chapter on Physiological Relations. But it is of so great importance for the teacher to recognize the fact that all activity of the mind is native activity, that the subject is taken up here in detail, and the special laws of the mind in relation to it given more at large.

LAW I. ALL MENTAL ACTIVITIES SPRING FROM A LATENT POWER OF ACTIVITY NATIVE TO

THE MIND.

First Proof.-Perception is a native activity. That there is a relation between an object seen and the organic sense of sight, such that the vibratory motion coming

from an object is transferred to the optic nerve in a manner similar to the transmission of force from one object to another when motions of other kinds are produced, seems a reasonable explanation of the conditions for vision. But this is not sight. Light from an object makes an impression on the sensitized plate of a camera. But we do not say the camera sees the object. The question may

The very asking of the so bold as to say that the The question assumes that

be asked how we know the camera does not see the object. Such a question is sometimes put as if to throw doubt on the distinction made between mental energy and physical force. But it is rather an evidence of the necessity for the distinction. question shows that no one is physical impression is sight. for sight to be possible there must be some power of consciousness in the camera to perceive, and the thing asked for is how we know there is not this consciousness there. In order to produce any perception there must be not only an impression, such as that of light on the sensitized plate, but an activity comparing this with other impressions of the past, and such a comparison always implies mind as its source. The activity of perception, then, can be traced to mind and no further. The moment we leave conscious mind we get no activity of perception.

If perception is a native activity, then all the higher exercises of consciousness are native activities. In the first place, they all depend on the perceptions, and without the native activity of perception they could not exist. In the second place, whatever is peculiar to these activities, that is, whatever belongs to them apart from perception, can only be traced to inherent powers of the mind. After perception, there is no element of power introduced from abroad. In the third place, the same element of comparison which is found in perception is found as an

essential element in all cognitions, and the feelings and volitions depend on the cognitions.

Second Proof-In what we call the interchange of thought, or the imparting of instruction or information, the ideas must be formed in the mind of the learner by his own mental activity. All the instructor can do is to represent ideas by symbols that have no resemblance to the form of the ideas in his mind, whether they be vocal sounds or written characters, and the learner must have the power to form the same ideas in his mind, or he will fail to follow the thought expressed by the symbols. There is no transfer of mental power from one mind to another, either directly or indirectly. However plainly an idea may be represented, it will have no effect on a mind that is not in a condition to form it for itself. The principles of science are not more clearly manifest in nature to-day than formerly, and the ancients had minds to formulate the laws of science as we have, but the minds of men have only been prepared by degrees to see these principles and infer the laws.

OBSERVATIONS.

(I.) The teacher should realize the limited range of duties to which his responsibilities are confined. He can not think for his pupils, he can not feel for them, he can not form resolutions for them. For him to set his thoughts, feelings, and resolutions before them, and think he has imparted these exercises of his mind, and that his pupils have them because he has set them forth clearly, is a piece of self-deception, and the most common of all a teacher's mistakes; and it is, if possible, more harmful than common. Examination day reveals startling mistakes of pupils that a teacher would not imagine possible

when he is trying to give instruction, but which, from the pupil's point of view, are more natural inferences than the truth would be.

(II.) The teacher should not expect a pupil to take his place in looking at a subject, but he should himself seek the position of the pupil, and try to bring truth within the range of clear vision from that point of view. Legislators who mingle with the people, lawyers who know the men likely to sit in the jury box, ministers who make themselves acquainted with the daily lives of the members of their congregations, and teachers who become familiar with the grade of intelligence of their pupils, with the thoughts that are accustomed to occupy their minds, and with their habitual conduct under various influences, have a great advantage in doing effective work. A whole battery of artillery fired at random may fail to drive a squad of the enemy from the woods, when a few welldirected rifle-shots would scatter them at once. The teacher should economize time and energy by adapting himself to the thing that needs to be done.

(III.) In teaching, one should aim at individuals. rather than at a class as a whole. The method of teaching pupils by classes instead of separately is liable to lead to the neglect of individuals. Especially is there danger if a teacher depends much upon answers given in concert. If one pupil gains the thought desired, another is likely to do the same, and the portion of the class that needs the development of that thought, and is prepared for it, will receive precise and certain instruction. Other portions of the class will be taken in the same way for what they most need in their turn.

(IV.) Teachers should guard against being too severe in their judgments. They should bear in mind that pupils are not educated up to their standard, or they would not