social union; but their very subject-matter consists in great part of
social sentiments and sympathies. Not only does society supply the
conditions to their growth; but also the ideas and sentiments they
express. And, consequently, that part of human conduct which constitutes
good citizenship, is of more moment than that which goes out in
accomplishments or exercise of the tastes; and, in education,
preparation for the one must rank before preparation for the other.

Such then, we repeat, is something like the rational order of
subordination:--That education which prepares for direct
self-preservation; that which prepares for indirect self-preservation;
that which prepares for parenthood; that which prepares for citizenship;
that which prepares for the miscellaneous refinements of life. We do not
mean to say that these divisions are definitely separable. We do not
deny that they are intricately entangled with each other, in such way
that there can be no training for any that is not in some measure a
training for all. Nor do we question that of each division there are
portions more important than certain portions of the preceding
divisions: that, for instance, a man of much skill in business but
little other faculty, may fall further below the standard of complete
living than one of but moderate ability in money-getting but great
judgment as a parent; or that exhaustive information bearing on right
social action, joined with entire want of general culture in literature
and the fine arts, is less desirable than a more moderate share of the
one joined with some of the other. But, after making due qualifications,
there still remain these broadly-marked divisions; and it still
continues substantially true that these divisions subordinate one
another in the foregoing order, because the corresponding divisions of
life make one another _possible_ in that order.