to minister to them as none other can?

It is quite true that a few writers are insisting that the growing
desire for labor, on the part of many people of leisure, has its
counterpart in the increasing desire for general knowledge on the part
of many laborers. They point to the fact that the same duality of
conscience which seems to stifle the noblest effort in the individual
because his intellectual conception and his achievement are so difficult
to bring together, is found on a large scale in society itself, when we
have the separation of the people who think from those who work. And
yet, since Ruskin ceased, no one has really formulated this in a
convincing form. And even Ruskin's famous dictum, that labor without art
brutalizes, has always been interpreted as if art could only be a sense
of beauty or joy in one's own work, and not a sense of companionship
with all other workers. The situation demands the consciousness of
participation and well-being which comes to the individual when he is
able to see himself "in connection and cooperation with the whole"; it
needs the solace of collective art inherent in collective labor.

As the poet bathes the outer world for us in the hues of human feeling,
so the workman needs some one to bathe his surroundings with a human
significance--some one who shall teach him to find that which will give
a potency to his life. His education, however simple, should tend to
make him widely at home in the world, and to give him a sense of
simplicity and peace in the midst of the triviality and noise to which
he is constantly subjected. He, like other men, can learn to be content
to see but a part, although it must be a part of something.

It is because of a lack of democracy that we do not really incorporate
him in the hopes and advantages of society, and give him the place which