aware that without organization we men can accomplish very little. It is not the freedom of the barbarian who would rather live alone than undergo the inevitable coercion of the neighborhood of others that we want. We want only free and voluntary coördination, but it belongs to discipline itself to teach us that we must have coördination in order to attain to any high form of good.
I have now tried to show you the scope, advantages, and needs of a disciplinary education. I have one remark more to make in this connection. A man with a well-disciplined mind possesses a tool which he can use for any purpose which he needs to serve. I do not consider it an important question by the study of what sciences he shall get this discipline, for, if he gets it, the acquisition of information in any new department of learning will be easy for him, and he will be strong, alert, and well equipped for any exigency of life.
Before quitting the subject, I desire to point out its relation to one other matter, that is, to morals, or manners. It is a common opinion that the higher man attains, the freer he becomes. A moment's reflection will show that this is not true — but rather quite the contrary. The rowdy has far less restraints to consider than the gentleman. "Noblesse oblige" was perverted in its application, perhaps, before the Revolution, but it contains a sound principle and a great truth. The higher you go in social attainments, the greater will be the restraints upon you. The gait, the voice, the manner, the rough independence, of one order of men is unbecoming in another. Education above all brings this responsibility. Discipline in manners and morals does not belong to the specific matter of education, but it follows of itself on true education. The educated man must work by himself without any overseer over him. He finds his compulsion in himself and it holds him to his task longer and closer than any external compulsion.
