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the way of esoteric knowledge。 This body of knowledge will vary
characteristically from one culture to another； differing both in
content and in respect of the canons of truth and reality relied
on by its adepts。 But there is this common trait running through
all civilizations； as touches this range of esoteric knowledge；
that it is in all cases held； more or less closely； in the
keeping of a select body of adepts or specialists scientists；
scholars； savants； clerks； priests； shamans； medicinemen
whatever designation may best fit the given case。
In the apprehension of the given society within which any
such body of knowledge is found it will also be found that the
knowledge in question is rated as an article of great intrinsic
value； in some way a matter of more substantial consequence than
any or all of the material achievements or possessions of the
community。 It may take shape as a system of magic or of religious
beliefs； of mythology； theology； philosophy or science。 But
whatever shape it falls into in the given case； it makes up the
substantial core of the civilization in which it is found； and it
is felt to give character and distinction to that civilization。
In the apprehension of the group in whose life and esteem it
lives and takes effect； this esoteric knowledge is taken to
embody a systematization of fundamental and eternal truth；
although it is evident to any outsider that it will take its
character and its scope and method from the habits of life of the
group； from the institutions with which it is bound in a web of
give and take。 Such is manifestly the case in all the historic
phases of civilization； as well as in all those contemporary
cultures that are sufficiently remote from our everyday interests
to admit of their being seen in adequate perspective。 A passably
dispassionate inquiry into the place which modern learning holds
in modern civilization will show that such is also the case of
this latest； and in the mind of its keepers the most mature；
system of knowledge。 It should by no means be an insuperably
difficult matter to show that this 〃higher learning〃 of the
modern world； the current body of science and scholarship； also
holds its place on such a tenure of use and wont； that it has
grown and shifted in point of content； aims and methods in
response to the changes in habits of life that have passed over
the Western peoples during the period of its growth and
ascendancy。 Nor should it be embarrassingly difficult to reach
the persuasion that this process of change and supersession in
the scope and method of knowledge is still effectually at work；
in a like response to institutional changes that still are
incontinently going forward。（1*）
To the adepts who are occupied with this esoteric knowledge；
the scientists and scholars on whom its keeping devolves； the
matter will of course not appear in just that light； more
particularly so far as regards that special segment of the field
of knowledge with the keeping and cultivation of which they may；
each and several； be occupied。 They are； each and several；
engaged on the perfecting and conservation of a special line of
inquiry； the objective end of which； in the view of its adepts；
will necessarily be the final and irreducible truth as touches
matters within its scope。 But； seen in perspective； these adepts
are themselves to be taken as creatures of habit； creatures of
that particular manner of group life out of which their
preconceptions in matters of knowledge； and the manner of their
interest in the run of inquiry； have sprung。 So that the terms of
finality that will satisfy the adepts are also a consequence of
habituation； and they are to be taken as conclusive only because
and in so far as they are consonant with the discipline of
habituation enforced by that manner of group life that has
induced in these adepts their particular frame of mind。
Perhaps at a farther remove than many other current
phenomena； but none the less effectually for that； the higher
learning takes its character from the manner of life enforced on
the group by the circumstances in which it is placed。 These
constraining circumstances that so condition the scope and method
of learning are primarily； and perhaps most cogently； the
conditions imposed by the state of the industrial arts； the
technological situation； but in the second place； and scarcely
less exacting in detail； the received scheme of use and wont in
its other bearings has its effect in shaping the scheme of
knowledge； both as to its content and as touches the norms and
methods of its organization。 Distinctive and dominant among the
constituent factors of this current scheme of use and wont is the
pursuit of business； with the outlook and predilections which
that pursuit implies。 Therefore any inquiry into the effect which
recent institutional changes may have upon the pursuit of the
higher learning will necessarily be taken up in a peculiar degree
with the consequences which an habitual pursuit of business in
modern times has had for the ideals； aims and methods of the
scholars and schools devoted to the higher learning。
The Higher Learning as currently cultivated by the scholars
and scientists of the Western civilization differs not
generically from the esoteric knowledge purveyed by specialists
in other civilizations； elsewhere and in other times。 It engages
the same general range of aptitudes and capacities； meets the
same range of human wants； and grows out of the same impulsive
propensities of human nature。 Its scope and method are different
from what has seemed good in other cultural situations； and its
tenets and canons are so far peculiar as to give it a specific
character different from these others； but in the main this
specific character is due to a different distribution of emphasis
among the same general range of native gifts that have always
driven men to the pursuit of knowledge。 The stress falls in a
somewhat obviously different way among the canons of reality by
recourse to which men systematize and verify the knowledge
gained； which is in its turn due to the different habituation to
which civilized men are subjected； as contrasted with the
discipline exercised by other and earlier cultures。
In point of its genesis and growth any system of knowledge
may confidently be run back； in the main； to the initiative and
bias afforded by two certain impulsive traits of human nature： an
Idle Curiosity； and the Instinct of Workmanship。（2*）
In this generic trait the