intelligent and the well-to-do set upon material things, and their small regard for intellectual things and the pleasures of the mind, why should he not most passionately desire those things which his more fortunate neighbors put foremost?  It is not the sight of a Peter Cooper and his wealth that discontents him, nor the intellectual pursuits of the scholar who uses the leisure his fortune gives him for the higher pleasures of the mind.  But when society daily dins upon his senses the lesson that not manhood and high thinking and a contented spirit are the most desirable things, whether one is rich or poor, is he to be blamed for having a wrong notion of what will or should satisfy him?  What the well-to-do, the prosperous, are seen to value most in life will be the things most desired by the less fortunate in accumulation.  It is not so much the accumulation of money that is mischievous in this country, for the most stupid can see that fortunes are constantly shifting hands, but it is the use that is made of the leisure and opportunity that money brings.

Another observation, which makes men discontented with very slow accumulation, is that apparently, in the public estimation it does not make much difference whether a man acquires wealth justly or unjustly.  If he only secures enough, he is a power, he has social position, he grasps the high honors and places in the state.  The fact is that the toleration of men who secure wealth by well known dishonest and sharp practices is a chief cause of the demoralization of the public conscience.

However the lines social and political may be drawn, we have to keep in mind that nothing in one class can be foreign to any other, and that practically one philosophy underlies all the movements of an age.  If our philosophy is material, resulting in selfish ethics, all our energies will have a materialistic tendency.  It is not to be wondered at, therefore, that, in a time when making money is the chief object, if it is not reckoned the chief good, our education should all tend to what is called practical, that is, to that which can be immediately serviceable in some profitable occupation of life, to the neglect of those studies which are only of use in training the intellect and cultivating and broadening the higher intelligence.  To this purely material and utilitarian idea of life, the higher colleges and universities everywhere are urged to conform themselves.  Thus is the utilitarian spirit eating away the foundations of a higher intellectual life, applying to everything a material measure.  In proportion as scholars yield to it, they are lowering the standard of what is most to be desired in human life, acting in perfect concert with that spirit which exalts money making as the chief good, which makes science itself the slave of the avaricious and greedy, and fills all the world with discontented and ignoble longing.  We do not need to be told that if we neglect pure science for the pursuit of applied science only, applied science