ttle-field. We soon find that the progress
of technical skill is curiously inoperative in its effect on human
thought and feeling. Men remain the same whether they ride in a coach,
or a train, or a motor-car; it matters little whether they use bows and
arrows, or rifles, or hand-grenades, or liquid fire.

Now in education it is the technical side of scientific progress which
almost inevitably becomes most prominent, and the greater the advance in
knowledge the more will this be true. The wider the domain of knowledge
the greater is the number of those who will be chiefly occupied with the
use of the processes and materials that have been discovered and the
smaller is the proportion of those who will have reached the border of
the known, and will begin the work of exploration into the unknown. That
is, the greater will be the number of those who are the servants and not
the masters of science. A unity of a certain kind we shall have, the
unity of those who have learned to pilot an aeroplane, to apply X-rays,
to extract the phosphate from iron, or to test cattle for tubercle. All
this may produce a uniformity in the machinery of life, it passes by
untouched the motives of action, the beliefs, affections, and interests.
How many illustrations of this do we see around us! What more glorious
illustration of the power of the human intellect can be found than the
later developments of electricity, but scarcely had the discoveries been
made when we find them seized upon by the man of affairs, and wireless
telegraphy becomes the subject of speculation on the Stock Exchange, and
a chief instrument of war. That which the chemist finds in his
laboratory is, within a few years, sometimes even a few months, found
again in the factory, and perhaps on the field of battle.

Do not let it be supposed that I would underrate the possibility of a
deeper unity, but if we would find it we must carry our analysis further
back. The progress of science is in truth not a cause but a result, not
an ultimate fact but the symptom of a state of mind. It springs from
that which was brought into Europe consciously at the Renaissance and
which we may call the spirit of Greece. It is that to which we owe not
only the investigation and subjection of nature, but equally with it all
progress in every department of thought, the analysis of society,
whether political or economic, the investigations of the working of
human reason, the probing of human passions