That any rational and accountable being should ever have been found to oppose the progress of truth, is truly humiliating; yet every page of history, which records the developement of new principles, exhibits also the outbreakings of prejudice and selfishness. The deductions of Galileo, of Newton, of Harvey, and innumerable others, have been opposed and denounced, each in its turn; while their promoters have been vilified as empyrics or innovators. Nor has this been done by those only whose self love or worldly interests prompted them to exclude the truth, but by good and honourable men, whose prejudices were strong, and whose zeal was not guided by discretion. Such persons have frequently been found to shut their eyes against the plainest truths, to wrestle with their own convictions, and positively refuse even to listen to evidence. The same thing may happen with regard to education;—and this is no pleasing prospect to the lover of peace, who sets himself forward as a reformer in this noble work.—Change is inevitable. Teaching is an art; and it must, like all the other arts, depend for its improvement upon the investigations of science. Now, every one knows, that although the cultivation of chemistry, and other branches of natural science, has, of late years, given an extraordinary stimulus to the arts, yet the science of education, from which the art of teaching can alone derive its power, is one, beyond the threshold of which modern philosophy has scarcely entered. Changes, therefore, both in the theory and practice of teaching, may be anticipated;—and that these changes will be inconvenient and annoying to many, there can be no doubt. That individuals, in these circumstances, should be inclined to deprecate and oppose these innovations and improvements, is nothing more than might be expected; but that the improvements themselves should on that account be either postponed or abandoned, would be highly injurious. An enlightened system of education is peculiarly the property of the public, on which both personal, family, and national happiness in a great measure depends. These interests therefore must not be sacrificed to the wishes or the convenience of private individuals. The prosperity and happiness of mankind are at stake; and the welfare of succeeding generations will, in no small degree, be influenced by the establishment of sound principles in education at the present time. Nothing, therefore, should be allowed to mystify or cripple that science, upon which the spread and the permanence of all useful knowledge mainly rest.

The nature of Education is determined by the nature of mind—that it can develop whatever it really is only by its own activity. Mind is in itself free; but if it does not actualize this possibility, it is in no true sense free, either for itself or for another. Education is the influencing of man by man, and it has for its end to lead him to actualize himself through his own efforts. The attainment of perfect manhood as the actualization of the Freedom necessary to mind constitutes the nat

“On the Future of our Educational Institutions” comprehends a series of five lectures delivered by Nietzsche when Professor of Classical Philology at B?le University. As they were prepared when he was only twenty-seven years of age, we can scarcely expect to find in them that broad, “good European” point of view which we meet with in his later works. These lectures, however, are not only highly interesting in themselves; but indispensable for those who wish to trace the gradual development of Nietzsche’s thought.