the recasting of old ideas into new forms of life, in Germany, in France,
in Italy, in England, anywhere, that did not touch it and to which it did
not respond with the sympathy that common humanity has in the universal
progress. It kept this touch not only in the evolution and expression of
thought and emotion which we call literature (whether original or
imitative), but in the application of philosophic methods to education,
in the attempted regeneration of society and the amelioration of its
conditions by schemes of reform and discipline, relating to the
institutions of benevolence and to the control of the vicious and
criminal. With all these efforts go along always much false
sentimentality and pseudo-philanthropy, but little by little gain is made
that could not be made in a state of isolation and stagnation.

In fact there is one historic stream of human thought, aspiration, and
progress; it is practically continuous, and with all its diversity of
local color and movement it is a unit. If you are in it, you move; if you
are out of it, you are in an eddy. The eddy may have a provincial
current, but it is not in the great stream, and when it has gone round
and round for a century, it is still an eddy, and will not carry you
anywhere in particular. The value of the modern method of teaching and
study is that it teaches the solidarity of human history, the continuance
of human thought, in literature, government, philosophy, the unity of the
divine purpose, and that nothing that has anywhere befallen the human
race is alien to us.

I am not undervaluing the part, the important part, played by
conservatism, the conservatism that holds on to what has been gained if
it is good, that insists on discipline and heed to the plain teaching of
experience, that refuses to go into hysterics of enthusiasm over every
flighty suggestion, or to follow every leader simply because he proposes