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There are two great stages in the progress of the various arts and productive occupations of human life. The earliest set of devices are derived from men’s ordinary and unassisted observation of the usual course of nature. The methods of mining, building, ploughing, sowing, spinning, dyeing, metal working, carrying from place to place, navigating, and so forth, are got at after trying many different methods and implements until it is seen that some answer better than the rest, these being once approved of, are then handed down to posterity, and they may often remain unchanged for a long course of ages. In fact, unassisted reason soon comes to a stand-still; as we see in such nations as the Hindoos and Chinese, who have never reached scientific methods of acquiring a knowledge of Nature. The second stage of progress is entered on, when, by the perfection of the knowledge-seeking art, the hidden laws of things are brought to light, and a vast number of additional properties discovered in the various objects of the world; when, for instance, by looking into the composition of vegetable bodies, and into the matters making up the soil that nourishes them, we can specifically and exactly suit the one to the other, instead of depending on a vague experience of gross results. On this second stage the European world entered last century, in regard to the mechanical arts; so that, in fact, we are only beginning to develop the vast resources of our planet, and we have now to look forward to a long and unremitted series of improvements.

But I must next call your attention to the difference between the Arts of Life, and the Art of Living,—or between man’s powers in farming, building, manufacturing and trading, and his ability to apply the results of all these to his own life and well-being; for this is the final intention of such manifold labours. Because we have very much improved the Arts of Life, it does not follow that we have equally improved the Art of Living. We may increase our abundance of the things that are useful and good, without acquiring the skill to apply them in proper measure, and in well-timed arrangement to the highly complex structure and constitution of our living framework.

It is, beyond all question, desirable that each one of us should contrive our arrangements and daily ongoings so as to make the very most of life; to render our existence as rich and effective, and great and brilliant, as it can be made; to combine the choicest enjoyments with the most wide-ranging and beneficial activity. Now it is only by knowledge and skill going along with adequate force of resolution, that we can so use the resources of the world on the one hand, and so control the impulses of our own nature on the other, as to maintain the highest possible pitch of vitality, and cause a constant current of our finest emotions and activities.

The Art of Living is the method of stretching out the resources of the world to the measure of human wants, desires, and capabilities. Each person has to consider his own peculiar situation and framework, and to select from among his possessions and opportunities, what will do most to yield him a grand and beautiful existence. We have all a certain command of what supports and gratifies body and mind; we have our homes, our city, our companions, our books, our means of accomplishment and instruction, our walks and excursions, the face of nature, the inspiration of art, the ongoings of the world, and many other things capable of influencing us to our very inmost being; on the other side, we are liable to burdens and toils, to violent shocks and slow miseries, to weariness and depression, to temptations and failures; and it becomes our task to dispose all these things to the making our lives joyous rather than grievous, powerful and benignant, rather than empty and hurtful.

[Pp. 6-8.]

That the Art of Living has not yet come to great perfection is testified by the deplorable experience of the human race. The perplexity, and discord, and difficulties of life have been the theme of complaints that ring through all the ages of men; yielding Cynic and Stoic philosophies, self-inflicted tortures and immolations, voluntary banishment from the world, gloomy speculations, suicides and crimes. It is surely worth while trying whether a better knowledge of the actual course of things, and of the beneficial agencies wrapt up in the womb of nature, may not help, among other causes, to stem such a torrent of despair, and prove the possibility of a great and harmonious existence for man.

For this end we are anxious that the Art of Living should be based, not as heretofore, upon vague experience, however extensive, but on the well-sifted and thoroughly tested experience that constitutes our Exact Sciences. And it is a satisfaction to know that several of these sciences have already yielded important contributions to this great practical object.

[Pp. 10-11.]