ever be its nature, without permitting it to wander, is not common, and where it does exist it is usually the result of severe discipline. The mind, while it is the most active agent with which we are acquainted, is also one of the laziest. Not lazy through idleness, but because it shirks. It loves to remember, for remembering is not work. It loves to form phantasms, for phantasy is sport, day-dreaming is pleasant. It loves reverie. It does not love to think, for thinking is work. Whoever has taught children and observed their ways closely has a thousand proofs of this. Place a spelling-book in the hand of a little boy and watch him. Nine times out of ten he will try to learn his task by going over it a great many times. The mind is shirking, for the mind does not work that way. It is his mental effort to get the lesson without fixing his whole attention. He is trying to substitute a great deal of mechanical repetition for a little hearty mental labor. The whole power of his mind is never absorbed in his task. When the mind is fully at work, when the whole power of attention is aroused, it always does one thing at a time. This is a foundation or beginning principle in education.

3. Much novel-reading is mental shirking. This is true as a rule. The novel-reader drifts, not thinking or even imagining; self seems to be little more than emotion and phantasy. An excessive novel-reader) becomes incapable of concentrated and prolonged effort. Though a woman in years, she may be a child mentally. Only the concrete and emotional interest her. She is incapable of solid reading, or penetrating, abstract study. She is a human butterfly.

4. Attention can be educated. Education must accustom the learner to an exact, rapid, and many-sided attention, so that at the first contact with an object he may grasp it sufficiently and truly, and that it shall not be necessary for him always to be changing his impressions concerning it. (The treatment of Attention in Chapter I is considered sufficiently extended for an elementary work.

CHAPTER XXVII.

ACTION, OR EXECUTIVE VOLITION.

Self does things-acts. Action engages full half our mental energies. Self, as action, executes his determinations, and thus makes ideals actuals. The capability to carry impulse or determination into action is called executive volition, or action. In general, action includes all efforts of body and soul; but the term is here used in the sense of executive volition. Action is the power of self to execute his determinations.

Acts of Executive Volition analyzed.-Charles, on his way to school, met Robert, who begged for his company for a hunt. Charles desired to enjoy the sport, and his impulse was to go; but he deliberated, weighing the pleasures of the hunt against the benefits of the school, and the painful consequences of playing truant. After a few moments he decided to go on to school. Without a moment's delay, he acted-executed his choice—and proceeded on his way to school.

I know that my neighbor is in need. Shall I administer to his wants? I fix my mind upon the question-I attend. Indifference and avarice move me to leave the matter to others. The grudge I have against the needy one moves me to let him suffer. Conscience strongly moves me to go to his relief. In view of these conflicting urgings, I make up my mind to help my neighbor-I choose. I now direct my efforts to devising ways and means to execute my determination and form a plan. Next I execute my plan, administering to my neighbor's wants-I act. You readily perceive in these simple acts the distinctive work of each of the three will-powers.

Office of Executive Volition.—We are endowed with the capability to do things intentionally. Brutes execute their impulses; men execute their determinations. In the mental economy the office of executive volition is to carry choice into action; as when you spend the evening with your sick friend instead of going to the theatre.

Impulsive Action.—Only deliberative acts are rational. When impulse is carried directly into action it is called impulsive action. A large proportion of human as well as brute acts are of this kind. But action, as here used, applies to intentional, purposed, deliberative acts.

Characteristics of Action.-We do things intentionally, purposely, deliberatively. I intentionally pruned the pear-tree. I purposely took a walk. I deliberately signed the contract. When we act with a purpose, the act is executive volition.

1. Self, as action, carries choice into execution. A being without this power might form plans, but could not carry them out. The engineer might plan a bridge, but could not actualize his ideal.

2. Self, as action, does intentionally and freely what he does. After careful deliberation you determined to become a student; now you intentionally and freely devote yourself to student work.

Action Defined. You are conscious of power to carry out your plans. The capability to execute plans is termed action. Volition is self acting.

1. Action is the power of self to execute his determinations. We can do what we determine to do. Volition is will in action.

2. Original definition. What do you mean by

action? Write a clear definition and give two illustrations.

3. Various Definitions.-1. HAZARD: Action is the power to make effort. 2. BROOKS: Executive volition is the power to carry choice into action. 3. PORTER: Action is the power to execute purposes. 4. HAVEN: Executive volition is the capability to put choice into action. 5. BAIN: Executive volition is the power for purposed action; the tendency to put forth effort is inherent in our constitution.

Kinds of Action.-An act may be mechanical, impul, sive, or deliberative.

1. Reflex action. Such acts as breathing, winking, walking, ordinarily are reflex actions, and are strictly physical. The acts of the lower orders of animals and of young infants are almost wholly reflex.

2. Impulsive action. The infant is attracted by the glittering toy and tries to reach it; there is no deliberation, no choice, but simply impulse and action. The brute feels, and carries impulse directly into action. There is no deliberation, no rational choice. When we act from impulse and without purpose, our acts are im pulsive acts. Instinctive action is impulsive action.

Simple and Complex Impulses.-When a single impulse moves to action, the action is termed an act from a simple impulse; but when two or more conflicting impulses move to action, the action is termed an act from complex impulses. In all cases the act itself is simple.

1. Acts from simple impulses. The dog wants the meat, and immediately seizes it. The child desires the flower, and immediately plucks it. These are simple impulsive acts.

2. Acts from conflicting impulses. The dog has been punished for his acts. Now dread of punishment contends with a craving for the meat. Mother has told the child not to pluck certain flowers. Now the little one wavers between the desire for the

flowers and the dread of its mother's disapproval. The acts resulting are from conflicting impulses, but the acts themselves are simple acts.

3. Deliberative or rational action. Rational beings deliberate before acting. Impulse is subordinated to reason. Self, as reason, weighs the considerations. In view of all the reasons, we choose and act; such action is rational action. This is the meaning of action as here used.

SENSORIUM AND MOTORIUM.

Action and Motion.*-We again stand face to face with the profound mystery of interaction between mind and matter. We know that self as sense-perception is affected by matter, and that self as will affects matter. Self as volition excites the motor ganglia. The motor excitation passes in molecular waves through the motor nerves to the muscles. In response to motor excitation, the muscles contract and relax, thus producing motion.

* See pages 45 and 52.