observation. Natural incidents, political occurrences, social events, ought to present to you new illustrations of general principles with which your studies have made you familiar. You ought to gain in power to analyze and compare, so that all the fallacies which consist in presenting things as like, which are not like, should not be able to befog your reason. You ought to become able to recognize and test a generalization, and to distinguish between true generalizations and dogmas on the one hand, or commonplaces on another, or whimsical speculations on another. You ought to know when you are dealing with a true law which you may follow to the uttermost; when you have only a general truth; when you have an hypothetical theory; when you have a possible conjecture; and when you have only an ingenious assumption. These are most important distinctions on either side. Some people are affected by a notion, fashionable just now, that it belongs to culture never to go too far. Mr. Brook, in "Middlemarch," you remember, is a type of that culture. He believed in things up to a certain point and was always afraid of going too far. We have a good many aspirants after culture nowadays whose capital consists in a superficial literary tradition and the same kind of terror of going too far. They would put a saving clause in the multiplication table, and make reservations in the rule of three. On the other hand, we have those who can never express anything to which they are inclined to assent without gushing. A simple opinion must be set forth in a torrent fit to enforce a great scientific truth. One is just as much the sign of an imperfect training as the other, and you meet with both, as my description shows, in persons who pride themselves on their culture. I will not deny that they are cultivated; I only say that they are not well disciplined, that is, not well educated.
Your education, if it is disciplinary, ought also to teach
