No sketch of Dr. Miles is complete without a word of tribute to his high personal character, his life pure and noble in every relationship, his unswerving devotion to truth, and the unfaltering loyalty to his friends, which make his memory a benediction and an inspiration to all who knew him well.
He was married in 1851 to Miss Mary E. Dodge, who remained his devoted companion until his death, which occurred February 15, 1898.
Editor's Table.
SCIENCE AND CULTURE.
We do not know from whom the philosopher Locke quotes the saying, "Non vitæ sed scholæ discimus," but he translates it well, "We learn not to live, but to dispute." The adage has reference to the old systems of education which had for their aim neither the discovery of truth nor the perfecting of the human faculties in any broad sense, but the fitting of the individual to take his place in a world of conventional ideas and discuss conventional topics upon conventional lines. In other words, the preparation was for school, not for life, the whole subsequent career of the individual being regarded simply as a prolongation of the intellectual influences and discipline of the school. That system, which was ecclesiastical in its origin, has now, save for strictly ecclesiastical purposes, passed away. We consider life as the end of school and not school as the end of life.
It may be questioned, however, whether we have as yet thoroughly adapted our educational methods to this change of standpoint. Do we as yet take a sufficiently broad view of life? If we conceive life narrowly as essentially a business struggle, and adapt our procedure to that conception, the results will show very little relation to the larger and truer conception according to which life means development of faculty, activity of function, and a harmonious adjustment of relations between man and man. If, again, we make too much of knowledge that has only a conventional value, having little or no bearing on the understanding of things or the accomplishment of useful work, we are so far falling into the old error of "learning for school." The address by Sir Archibald Geikie, which we published last month, gives a useful caution against undervaluing "the older learning." The older learning can certainly be made an effective instrument for the cultivation of taste, of sympathy, and of intellectual accuracy along certain lines. It tends further, we believe, to promote a certain intellectual self-respect, which is a valuable quality. In the study of language and literature the human mind surveys, as it were, its own peculiar possessions, and thus acquires a sense of proprietorship which a study of the external world can hardly give. Still, it is well to cultivate a consciousness of the essentially limited and arbitrary nature of such knowledge. It is important, we may admit, to have a good text of such an author as Chaucer; but the minutiæ into which critics of his text enter can not be said to possess any broad human interest. Whether he wrote this word or that word, adopted this spelling or that, can not be a question on which much depends; and could one know the exact truth on a thousand such points, he would not really be much the wiser. Among Chaucer scholars he could speak with a good deal of confidence; but the knowledge of these details would not really help to round out any useful system of knowledge, nor could any single fact possess the illuminating power which sometimes belongs to some single and, at first sight, unimportant fact in the realm of natural knowledge.
This is not said with any intention of disparaging the culture that comes of literary study. It is a culture that tends to brighten human intercourse and to sweeten a man's own thoughts. It is a culture eminently favorable to flexibility of mind and quick insight into human character. So far it is a culture "for life"; but too often it tends to become a culture "for school"—that is to say, when things are learned simply to meet conventional demands and conform to the fashion of the time.
A true and sufficient culture can never, as we conceive, be founded on literature and language alone. No mind can be truly liberalized without imbibing and assimilating the fundamental principles of science. There is darkness in the mind that believes that anything can come out of nothing and which has never obtained a glimpse of the exactness with which Nature solves her equations. In the region of mechanics alone there are a thousand beautiful and varied illustrations of the unfailing constancy of natural laws. It is a liberal education to trace the operation of one law under numberless disguises, and thus arrive at an ineradicable conviction that the same law must be reckoned with always and everywhere. The persistence of force, the laws of the composition and resolution of forces, the laws of falling bodies and projectiles, the conservation of energy, the laws of heat, to mention only a few heads of elementary scientific study, are capable, if properly unfolded and illustrated, of producing in any mind open to large thoughts a sense of harmony and a trust in the underlying reason of things, which are constitutive elements of the very highest culture. Only, care must be taken to approach these studies in a right spirit. There is a way of regarding the laws of Nature which tends to vulgarize rather than refine the mind. If we approach Nature merely as something to be exploited, we get no culture from the study of it; but if we approach it as the great men of old did, and feel that in learning its laws we are grasping the thoughts which went to the building of the universe, and, by so doing, are affirming our own high calling as intelligent beings, then every moment given to the study of Nature means intellectual, moral, and spiritual gain. When we look into literature there is much to charm, much to delight and satisfy; and doubtless, in relation to what any one man can accomplish, the field is infinite; but still we know we are looking into the limited. On the other hand, when we are face to face with Nature, we know we are looking into the infinite, and that, however many veils we may take away, there is still "veil after veil behind."