Release from labour, not idleness. A woman, like a man, must find something to do if she is to avoid misery and decay. Her release from the industrial world is conditional on the fact that she has something better to do than to win food; something more vital to social development than to add to the physical resources of life. So long as society exists, the "eternal womanly" will find its own sphere of full activity. In the long run that division of labour will prove best which justifies itself by enduring. onic traits. In the division of labour this is necessarily the case. If it were not, there would need be no division of sex, and womanhood and manhood would be identical. "... Could we make her as the man, Sweet love were slain. His dearest bond is this, Not like to like, but like to difference." The equal marriage. When woman has perfect freedom of choice in marriage, there will be more love in the world than now. Too many women now marry under duress. Money or title, or place or security, are not valid reasons for marriage. The chances are that a union on such a basis will never prove a marriage at all. Nor is it right that marriage should rest on mere propinquity. The choice of the nearest scarcely rises above the automatic loves of the lower animals. In the conditions arising from an expanding civilization, the art of being a woman becomes a difficult one. It is unsafe on the one hand not to take Being a woman. part in industrial or intellectual activities. On the other hand, to be absorbed in these matters may be to lose sight of the more important functions which must belong to woman in any condition of social development. "Woe to the land that works its women!" says Laurence Grönland. But there is equal woe to the land in which women find nothing to do. On the human side idleness and inertia are just as destructive to women as to men. Brain and muscles must be used each in its way, and the penalties for disuse are stagnation, ennui, and misery. It is not every woman, as matters are, who can find occupation in household cares and in the training of children. To the extent that women are not so occupied their need of thought and action is not essentially different from that of men. Release from labour, not idleness. A woman, like a man, must find something to do if she is to avoid misery and decay. Her release from the industrial world is conditional on the fact that she has something better to do than to win food; something more vital to social development than to add to the physical resources of life. So long as society exists, the "eternal womanly" will find its own sphere of full activity. In the long run that division of labour will prove best which justifies itself by enduring. XIV. THE STABILITY OF TRUTH. "Grau, theurer Freund, ist alle Theorie, Und grün des Lebens goldner Baum."-Goethe. Assaults on the integrity of science. WITHIN the last few years three notable assaults have been made on the integrity of science. Two of these have come from the hostile camp of medieval metaphysics, the other from the very front of the army of science itself. Salisbury, Balfour, and Haeckel agree in this, that "belief" may rest on foundations unknown to "knowledge," and that the conclusions of science may be subject to additions and revisions in accordance with the demands of "belief." To some considerations suggested in part by Balfour's Foundations of Belief and Haeckel's Confession of Faith of a Man of Science, I invite attention in the present paper. The growing complexity of civilized life demands constantly more knowledge as to our material surround The secret of power. ings and greater precision in our recognition of the invisible forces or tendencies about us. We are in the hands of the Fates, and the greater our activities the more evident become these limiting conditions. The secret of man's power is to know his limitations. To this end we need constantly new accessions of truth as to the universe and better definition of the truths which are old. Such knowledge, tested and placed in order, we call science. Science is no longer individual. It is the gathered wisdom of the race. Only a part of it can be grasped by any one man. Each must enter into the work of others. Science is the flower of the altruism of the ages, by which nothing that lives "liveth for itself alone." The recognition of facts and laws is the province of science. We only know what lies about us from our own experience and that of others, this experience of others being translated into terms of our own experience and more or less perfectly blended with it. We can find the meaning of phenomena only from our reasoning based on these experiences. All knowledge we can attain or hope to attain, in so far as it is knowledge at all, must be stated in terms of human experiThe laws of Nature are not the products of science. They are the human glimpses of that which is the "law before all time." ence. Human experience the basis of human knowledge. Thus human experience is the foundation of all knowledge. Even innate ideas, if such ideas exist, are derived in some way from knowledge possessed by our ancestors, as innate impulses to action are related to ancestral needs for action. But is human experience the basis also of belief as it is of knowledge? Knowledge and belief. This raises the further question, Is "to believe" more than "to know"? Shall a sane man extend belief in directions where he has no knowledge and in lines outside the bounds of his power to act? Can Belief soar in space not traversable by "organized common sense"? If such distinction is made between "knowing" and "believing," which of the two has precedence as a guide for action? Is belief to be tested by science? Or is |