dependent. Knowledge for its own sake, from this standpoint, is a
dangerous superstition, for what frees the mind is disastrous if it
does not give self-control; better ignorance than knowledge that does
not develop a motor side. Body culture is ultimately only for the sake
of the mind and soul, for body is only its other ego. Not only is all
muscle culture at the same time brain-building, but a book-worm with
soft hands, tender feet, and tough rump from much sitting, or an
anemic girl prodigy, "in the morning hectic, in the evening electric,"
is a monster. Play at its best is only a school of ethics. It gives
not only strength but courage and confidence, tends to simplify life
and habits, gives energy, decision, and promptness to the will, brings
consolation and peace of mind in evil days, is a resource in trouble
and brings out individuality.

How the ideals of physical preformed those of moral and mental
training in the land and day of Socrates is seen in the identification
of knowledge and virtue, "_Kennen und Koennen_." [To know and to have
the power to do] Only an extreme and one-sided intellectualism
separates them and assumes that it is easy to know and hard to do.
From the ethical standpoint, philosophy, and indeed all knowledge, is
the art of being and doing good, conduct is the only real subject of
knowledge, and there is no science but morals. He is the best man,
says Xenophon, who is always studying how to improve, and he is the
happiest who feels that he is improving. Life is a skill, an art like
a handicraft, and true knowledge a form of will. Good moral and
physical development are more than analogous; and where intelligence
is separated from action the former becomes mystic, abstract, and
desiccated, and the latter formal routine. Thus mere conscience and
psychological integrity and righteousness are allied and mutually
inspiring.