Such then, we repeat, is something like the rational order of subordination:—­That education which prepares for direct self-preservation; that which prepares for indirect self-preservation; that which prepares for parenthood; that which prepares for citizenship; that which prepares for the miscellaneous refinements of life.  We do not mean to say that these divisions are definitely separable.  We do not deny that they are intricately entangled with each other, in such way that there can be no training for any that is not in some measure a training for all.  Nor do we question that of each division there are portions more important than certain portions of the preceding divisions:  that, for instance, a man of much skill in business but little other faculty, may fall further below the standard of complete living than one of but moderate ability in money-getting but great judgment as a parent; or that exhaustive information bearing on right social action, joined with entire want of general culture in literature and the fine arts, is less desirable than a more moderate share of the one joined with some of the other.  But, after making due qualifications, there still remain these broadly-marked divisions; and it still continues substantially true that these divisions subordinate one another in the foregoing order, because the corresponding divisions of life make one another possible in that order.

Of course the ideal of education is—­complete preparation in all these divisions.  But failing this ideal, as in our phase of civilisation every one must do more or less, the aim should be to maintain a due proportion between the degrees of preparation in each.  Not exhaustive cultivation in any one, supremely important though it may be—­not even an exclusive attention to the two, three, or four divisions of greatest importance; but an attention to all:—­greatest where the value is greatest; less where the value is less; least where the value is least.  For the average man (not to forget the cases in which peculiar aptitude for some one department of knowledge, rightly makes pursuit of that one the bread-winning occupation)—­for the average man, we say, the desideratum is, a training that approaches nearest to perfection in the things which most subserve complete living, and falls more and more below perfection in the things that have more and more remote bearings on complete living.

In regulating education by this standard, there are some general considerations that should be ever present to us.  The worth of any kind of culture, as aiding complete living, may be either necessary or more or less contingent.  There is knowledge of intrinsic value; knowledge of quasi-intrinsic value; and knowledge of conventional value.  Such facts as that sensations of numbness and tingling commonly precede paralysis, that the resistance of water to a body moving through it varies as the square of the velocity, that chlorine is a disinfectant,—­these, and the truths