sider pros and cons. The Balky Will is the extreme of deadlock. The balance of ideas refuses to be broken. The child or the horse cannot act, however hard he tries. The Will refuses to break the deliberation. So long as the inhibiting machinery is active the child finds the obstacle insurmountable and impassable. "Then make him forget, drop the matter for a time, springing it suddenly on him later in some other way, before he has time to recognize it, and likely as not he can act. Don't try to break his Will.' Better break his neck than his Will," says James.

Allowance must be made in the case of those children whose wills verge toward the extreme impulsive type or toward the extreme pondering type. A teacher must not irritate the former by forever checking their natural tendency to jump at actions or the latter by hurrying them on to what seems to them impossibly hasty decisions. Too vigorous opposition to their natural bent will make the one class confused and sulky and the other nervous and tearful. We must bring each toward the golden mean of action that is neither rash nor tardy by sympathetic and ingenious treatment. With a pupil of the impulsive extreme, get him to agree to the simple rule that before he acts in any important situation he is to write on a bit of paper what he is going to do and why he is going to do it.

"When in great doubt, do either or both," is a maxim which these pondering children are often quite willing to follow, and which soon improves greatly the power of prompt attention. It should be their guide in all unimportant decisions and is not a bad rule for them even in really vital questions.

Just as there are two types of Will, there are two types of Inhibition that by repression or negation and that by substitution. The latter is the one to select. Replace the deadlock by a new inhibiting idea— the former quickly gives up and vanishes from the field. Action is better than repression. "He whose life is based on the word 'No,' is in an inferior position in every respect to what he would be if the love of truth and magnanimity possessed him from the outset." Build up Character by a positive, not by a negative, Education.

Thus it is that James gives us the rule that "Voluntary action is, at all times, the resultant of the compounding of our

impulsions with our inhibitions." The matter of training the will and the rules for doing so will be considered by us in a subsequent chapter. We will merely say here, in answer to the question: "In what does a moral act consist when reduced to its simplest and most elementary form," that the moral act consists in the effort of attention by which we hold fast an idea which but for that effort of attention would be driven out of the mind by the other psychological tendencies that are there. "To think is the secret of will, just as it is the secret of memory." This is the happy way in which it is expressed by James. The Opposition of Knowing, Feeling, and Willing.

It is like the three angles of a triangle-no two are on the top at the same time. Therefore we cannot Know intensely, and Feel intensely and Will intensely at the same time. If the feelings are uppermost, the intellect and will are in abeyance. Mob rule is an example of this. If the intellect is uppermost, the head has gained control of the feelings, and the emotions are therefore in abeyance, and the result is cold intellectuality and self-control. When we will, we will have some emotion and some intellect, but the willing is the uppermost act. That is why we call an angry man mad, because his knowing powers have become disarranged. When Carpenter was lecturing he forgot his pain, because pain is a feeling, and when he was lecturing he was exercising his intellect very vigorously. The expression "wild with grief" illustrates the same law. One does not make much progress in those studies where the interest is so little that we have to put forth a great deal of effort to keep our minds on them. The will is used so energetically to concentrate the attention that there is little energy left for knowing. So that when your pupils are amused they learn little, because amusement, a feeling, is a hindrance to that concentration of mind that is study or knowing, and yet there is a certain interdependence between knowing, feeling, and willing. When we feel we know, and when we know we feel. Bodily wishes and pains, all feelings, in fact, depend upon knowing.

Emotion, Intellect, and Will.

Hack Tuke's classic work on the connection of mind and body divides the action of the mind into that produced by intel

lect, emotion, and will; and out of the whole number of special instances given we find that 36 per cent. are due to the intellect, 56 per cent. to the emotions, and 8 per cent. to the will. He points out that the intellect appears to influence the vascular tissues most; emotion the glands and organs, specially the heart; and the will the so-called voluntary muscles. Some emotions, he adds, act specially on definite organs-as grief on the lachrymal glands; some in certain regions, as shown in the skin of the face; and some more on the voluntary muscles—as wonder on the facial muscles, says Dr. Schofield.

The Face the Window of the Mind.

Speaking of the direct action of the mind with most of the ordinary functional diseases, Laycock says: "Study well the physiognomy of the disease that is to say, all these external characteristics in the patient that reach the unaided senses and which are associated-associated, I would point out, chiefly through the brain cortex-with morbid states, whether they be sounds or odors or visible and tangible modifications of form, complexion, expression, and modes of functional activity, taking cognizance of minute modifications, as well as of the more obvious, for they are only minute in a popular sense. If this is done, it is truly as 'scientific' a mode of diagnosis as any stethoscopic or chemical investigation. No doubt some persons are more tell-tale physiognomically than others; that is, there is in them a closer and more constant relationship between the organic and sensory centers in the cortex, and the mental and motor centers that control the face and attitudes; their mental reflexes are, in fact, more acute.

"In considering these close sympathies of mind and body, we are reminded here of an interesting point lately raised as to whether the mind can remain undefiled after voluntary physical immoralities. It seems to me that the fact of evil thoughts being written physically upon the face shows that evil deeds are written psychically upon the mind; and, indeed, every consideration of the close interdependence of soul and body must tend to drive from the minds of serious thinkers this mischievous philosophical antinomianism, which has lately reappeared in Europe, into which even a Maeterlinck, so great in

many departments of thought, has permitted himself to be beguiled; and which teaches that the soul of a prostitute or of a murderer may preserve its purity in the midst of atrocious bodily acts. The soul may, indeed, remain pure while most hideous violences are offered to the body; but to absolve it from participation in voluntary action is surely a misconception of everything."

This holds even more surely a fact when we consider the effect of conscience and mind upon the face of a criminal or hypocrite.

QUESTIONS FOR THOUGHT AND DISCUSSION.

1. Discuss the part Attention plays in life.

2. What is the Educational Advantage of depending, so far as may be, on Passive Attention?

3. Why is the teacher who has to secure attention by command, wasteful of mental forces?

4. Which, among the devices known of for securing voluntary attention, have you tried?

5. How may a review of last Sunday's Lesson be made to help the present Lesson on the basis of Attention?

6. What light does this Chapter throw upon the common Sunday School practice of going over, year after year, precisely the same lessons?

7. Discuss Definitions of Memory.

8. On what five points does it depend? Illustrate. 9. What part does the "Sub-conscious Self" play?

10. Discuss Will.

11. Picture and illustrate Deliberation.

All consciousness, all thoughts, all ideas lead to action. No sensation or impression or perception is received that does not bear results in action. No impression without expression. No stimulus (either from without-external; or from withinpurely mental) without reaction. This action may be negative, not to speak, act, etc. The return act helps to clinch the impression, fix, and deepen it; and so the act comes back as a still further impression. Hence in education, especially in training motives and ideals, try to provide for a reaction or expression. (See section on Habit and Doing under The Class.) Our education implies, therefore, the acquisition of a mass of tendencies, . of possibilities of reaction. Every reaction is either native, the outcome of Instinct; or acquired, the result of training of In