The peculiarly non-invidious trend of the kindergarten discipline, and the similar character of the kindergarten influence in primary education beyond the limits of the kindergarten proper, should be taken in connection with what has already been said of the peculiar spiritual attitude of leisure-class womankind under the circumstances of the modern economic situation. The kindergarten discipline is at its best -- or at its farthest remove from ancient patriarchal and pedagogical ideals -- in the advanced industrial communities, where there is a considerable body of intelligent and idle women, and where the system of status has somewhat abated in rigor under the disintegrating influence of industrial life and in the absence of a consistent body of military and ecclesiastical traditions. It is from these women in easy circumstances that it gets its moral support. The aims and methods of the kindergarten commend themselves with especial effect to this class of women who are ill at ease under the pecuniary code of reputable life.

The kindergarten, and whatever the kindergarten spirit counts for in modern education, therefore, is to be set down, along with the "new-woman movement," to the account of that revulsion against futility and invidious comparison which the leisure-class life under modern circumstances induces in the women most immediately exposed to its discipline. In this way it appears that, by indirection, the institution of a leisure class here again favors the growth of a non-invidious attitude, which may, in the long run, prove a menace to the stability of the institution itself, and even to the institution of individual ownership on which it rests.

During the recent past some tangible changes have taken place in the scope of college and university teaching. These changes have in the main consisted in a partial displacement of the humanities -- those branches of learning which are conceived to make for the traditional "culture", character, tastes, and ideals -- by those more matter-of-fact branches which make for civic and industrial efficiency. To put the same thing in other words, those branches of knowledge which make for efficiency (ultimately productive efficiency) have gradually been gaining ground against those branches which make for a heightened consumption or a lowered industrial efficiency and for a type of character suited to the regime of status. In this adaptation of the scheme of instruction the higher schools have commonly been found on the conservative side; each step which they have taken in advance has been to some extent of the nature of a concession.

The sciences have been intruded into the scholar's discipline from without, not to say from below. It is noticeable that the humanities which have so reluctantly yielded ground to the sciences are pretty uniformly adapted to shape the character of the student in accordance with a traditional self-centred scheme of consumption; a scheme of contemplation and enjoyment of the true, the beautiful, and the good, according to a conventional standard of propriety and excellence, the salient feature of which is leisure -- otium cum dignitate. In language veiled by their own habituation to the archaic, decorous point of view, the spokesmen of the humanities have insisted upon the ideal embodied in the maxim, fruges consumere nati. This attitude should occasion no surprise in the case of schools which are shaped by and rest upon a leisure-class culture.

The professed grounds on which it has been sought, as far as might be, to maintain the received standards and methods of culture intact are likewise characteristic of the archaic temperament and of the leisure-class theory of life. The enjoyment and the bent derived from habitual contemplation of the life, ideals, speculations, and methods of consuming time and goods, in vogue among the leisure class of classical time and goods, in vogue among the leisure class of classical antiquity, for instance, is felt to be "higher", "nobler", "worthier", than what results in these respects from a like familiarity with the everyday life and the knowledge and aspirations of commonplace humanity in a modern community. that learning the content of which is an unmitigated knowledge of latter-day men and things is by comparison "lower", "base", "ignoble" -- one even hears the epithet "sub-human" applied to this matter-of-fact knowledge of mankind and of everyday life.

This contention of the leisure-class spokesmen of the humanities seems to be substantially sound. In point of substantial fact, the gratification and the culture, or the spiritual attitude or habit of mind, resulting from an habitual contemplation of the anthropomorphism, clannishness, and leisurely self-complacency of the gentleman of an early day, or from a familiarity with the animistic superstitions and the exuberant truculence of the Homeric heroes, for instance, is, aesthetically considered, more legitimate than the corresponding results derived from a matter-of-fact knowledge of things and a contemplation of latter-day civic or workmanlike efficiency.