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THREE:It may be useless or even wrong to institute invidious comparisons between different callings which are all useful and necessary, and the matter is not introduced here with any view of exalting the engineering profession; it is for some reasons regretted that the subject is alluded to at all, but there is too much to be gained by an apprentice having a pride and love for his calling to pass over the matter of its dignity as a pursuit without calling attention to it. The gauntlet has been thrown down and comparison provoked by the unfair and unreasonable place that the politician, the metaphysician, and the moral philosopher have in the past assigned to the sciences and constructive arts. Poetry, metaphysics, mythology, war, and superstition have in their time engrossed the literature of the world, and formed the subject of what was alone considered education.(1.) Name some of the differences between planing and slotting machines.��(2.) Why should the feed motion of a slotting machine act abruptly?��(3.) To what class of work are slotting machines especially adapted?

THREE:Once more, looking at the whole current of Greek philosophy, and especially the philosophy of mind, are we entitled to say that it encouraged, if it did not create, those other forms of individualism already defined as mutinous criticism on the part of the people, and selfish ambition on the part of its chiefs? Some historians have maintained that there was such a connexion, operating, if not directly, at least through a chain of intermediate causes. Free thought destroyed religion, with religion fell morality, and with morality whatever restraints had hitherto kept anarchic tendencies of every description within bounds. These are interesting reflections; but they do not concern us here, for the issue raised by Hegel is entirely different. It matters nothing to him that Socrates was a staunch252 defender of supernaturalism and of the received morality. The essential antithesis is between the Socratic introspection and the Socratic dialectics on the one side, and the unquestioned authority of ancient institutions on the other. If this be what Hegel means, we must once more record our dissent. We cannot admit that the philosophy of subjectivity, so interpreted, was a decomposing ferment; nor that the spirit of Plato��s republic was, in any case, a protest against it. The Delphic precept, ��Know thyself,�� meant in the mouth of Socrates: Let every man find out what work he is best fitted for, and stick to that, without meddling in matters for which he is not qualified. The Socratic dialectic meant: Let the whole field of knowledge be similarly studied; let our ideas on all subjects be so systematised that we shall be able to discover at a moment��s notice the bearing of any one of them on any of the others, or on any new question brought up for decision. Surely nothing could well be less individualistic, in a bad sense, less anti-social, less anarchic than this. Nor does Plato oppose, he generalises his master��s principles; he works out the psychology and dialectic of the whole state; and if the members of his governing class are not permitted to have any separate interests in their individual capacity, each individual soul is exalted to the highest dignity by having the community reorganised on the model of its own internal economy. There are no violent peripeteias in this great drama of thought, but everywhere harmony, continuity, and gradual development.