not the very best concert ever given at this College. Following is the program as it was rendered:

Eleanor Harris, Bessie Nicolet, Anna Hostrup, Gertrude Lill.

COMMENCEMENT.

Commencement Day was an ideal and typical Kansas June day. The sky was clear and bright, the air fresh, and balmy with the fragrance of blooming bushes and annuals, and hundreds of friends. and relatives thronged the buildings and the campus from morning till night For Manhattan and vicinity this day is always a holiday. All work is laid aside and every one, young and old, goes to the big picnic "on the hill" to hear the music and the address, and to see the sham battle of the cadet battalion.

The exercises began with several classic selections rendered by the orchestra in the College chapel at ten o'clock. The class -ninety-nine young men and young women-was seated on the rostrum with the Board of Regents while the Faculty, who this time were crowded off their accustomed seats, placed themselves

directly behind the orchestra. After several selections by the College orchestra, Pres. W. O. Thompson, D. D., of the Ohio State University, was introduced and delivered the annual address. His subject, "New Wines in New Bottles; or Modern Industrial Education," was handled in a masterly manner from beginning to end. The address was listened to with interest and attention from beginning to end, every one feeling that the complex subject was being analyzed and discussed by a master mind.

THE ADDRESS.

"This title for the address has been chosen for the purpose of concentrating our thought upon the teaching so clearly set forth in the passage from which it is taken, namely, the doctrine of adaptation. Or, if we prefer another statement, we may take the general principle of harmony with our environment and urge that this is a condition to be sought as desirable both for comfort and efficiency. Life should have a suitable environment, and we have been taught that a perfect correspondence with a perfect environment would itself be eternal life. Whether this is a definition of life or a description of the conditions under which life can best be realized, I need not now stop to discuss. The doctrine of adjustment, of adaptation, or of correspondence to needs as indicated by environment-this is the doctrine which I desire to emphasize as important in our educational theory and method. In plainest possible terms this means that we shall do, or attempt to do, for the individual what he needs to have done for him; or, if we think in a wider sphere of the community or of civilization, it means that we shall do, or attempt to do, in our work of education what an enlightened civilization needs or demands. This seems like a simple statement, but like many other simple statements it is farreaching and it cannot be successfully argued that we have always consciously sought these ends. Traditional theories as to what men should do, united with the naturally conservative attitude of mind in the race and with a certain indifference toward results, have often hindered from the realization of high and elevating ideals. I mean to say that education has usually been appreciated but not always used as an efficient means to the best results. Education for education's sake is not the highest ideal. There is something beyond the processes of education that cannot be measured or defined in the terms of education. It is for

this something beyond the processes of education that I ask recognition. This is the true determining factor in what the processes of education shall be and oftentimes of what the subjectmatter of education shall be. The ideal determines the real just

as the journey's end determines the journey.

"Herbart teaches us that the 'one and the whole work of education may be summed up in the concept - morality.' He further teaches that morality is universally acknowledged as the highest aim of humanity and consequently of education. In order, however, to make morality the whole aim of humanity and education. he says that an expansion of the concept is required. Doubtless his conception of education is that it culminates in character. From another point of view it may be said that the final end of religion is morality, provided that we mean by morality moral excellence. This moral excellence which is involved in any true idea of Diety would itself present a harmonious development and correlation of the human faculties and would be the highest possible expression of human character. From what may be termed the ethical and the aesthetic point of view no higher conception of education or religion could be found. It sets before us an ideal in which every other conception of life may find its true expression and its final fruition. The one thing that remains is to show that this conception has a practical working value in interpreting every form of human activity. The educational value of manual training must finally be interpreted just as the educational value of the study of Greek art would be interpreted. It makes all human activities, whether intellectual, physical, or otherwise, find their interpretation in the contribution they make to the perfection and stability of human character.

"From another point of view education is a process which prepares man to live. It looks to a greater efficiency; to greater happiness; to larger life; to more complete mastery; and to more perfect liberty. Life itself thus becomes the expression of character. From a different point of view life itself contributes toward character. From the standpoint of the individual we are aiming at the ideal of moral excellence. Everything he does, therefore, is regarded as a means to this end. The discipline, the training, the culture, the knowledge, and whatever else comes by means of the educational processes of life are given values just in proportion as they make man not only a more efficient individ

ual but a more ethical one. From the standpoint of society, or the larger view point of civilization itself, we are looking for a condition of moral excellence that shall be in harmony with the character of the individual and thus enhance his security and in a way increase the fruit of individual character.

"The one truth that needs now to be emphasized in that life may have this dignity, this excellence and this freedom in a wider sphere than heretofore excepted. We need to rise to the conception that moral excellence is possible whether a man shoves the pen or the plane. Human labor and human industry are to be regarded as the necessary condition of growth.both for the individual and for society. Under this doctrine all varieties of life find appropriate places and are capable of such direction as to make a real contribution toward the development of community or national life. When, therefore, education teaches men how to live, the question of character is practically solved and determined.

"I wish at this time to change the emphasis from the usual formula to this, that the great end and business of education is to teach the individual and the race to live; to live efficiently; to live comfortably; to live as free people ought to live with a mastery over environment and with that freedom and liberty that follows where the supremacy of the spiritual over the material is not only a cherished theory but an accomplished fact. To attain this conception I believe we shall need to widen our theory of education until we shall make things to be of value that are now regarded as valueless; until we shall see utility in hitherto discarded agencies and see that the opportunities of the modern world may be as heavily freighted with reward for us as those of the ancient world were for them or as they are proving yet to be for us. To put it in another way, the modern world needs interpretation just as truly as the ancient world. To fail to make this interpretation or to fail to apply it to our needs may deprive us of new possibilities quite as important as any yet realized. This, as I understand it, is what the doctrine of adaptation demands. We shall not cease to value the old for what it is or for what it may do, but we shall cease attempting to solve all problems with one formula. This adaptation of education to efficient living in a way involves the whole question of what we shall do. If education does not make life abound in all its possibilities, then something can be said against it as an efficient means of growth and development.