The word 'project' is perhaps the latest arrival to knock for admittance at the door of educational terminology. Shall we admit the stranger? Not wisely unless two preliminary questions have first been answered in the affirmative: First, is there behind the proposed term and waiting even now to be christened a valid notion or concept which promises to render appreciable service in educational thinking? Second, if we grant the foregoing, does the term "project" fitly designate the waiting concept? Because the question as to the concept and its worth is so much more significant than any matter of mere names, this discussion will deal almost exclusively with the first of the two inquiries. It is indeed entirely possible that some other term, as 'purposeful act', for example, would call attention to a more important element in the concept, and, if so, might prove superior as a term to the word 'project'. At the outset it is probably wise to caution the reader against expecting any great amount of novelty in the idea here presented. The metaphor of christening is not to be taken too seriously; the concept to be considered is not in fact newly born. Not a few readers will be disappointed that after all so little new is presented. A little of the personal may perhaps serve to introduce the more formal discussion. In attacking with successive classes in educational theory the problem of method, I had felt increasingly the need of unifying more completely a number of important related aspects of the educative process. I began to hope for some one concept which might serve this end. Such a concept, if found, must, so I thought, emphasize the factor of action, preferably wholehearted vigorous activity. It must at the same time provide a place for the adequate utilization of the laws of learning, and no less for the essential elements of the ethical quality of conduct. The last named looks of course to the social situation as well as to the individual attitude. Along with these should go, as it seemed the important generalization that education is life—so easy to say and so hard to delimit. Could now all of these be contemplated under one workable notion? If yes, a great gain. In proportion as such a unifying concept could be found, in like proportion would the work of presenting educational theory be facilitated; in the same proportion should be the rapid spread of a better practice. But could this unifying idea be found? Here was in fact the age-old problem of effective logical organization. My whole philosophic outlook had made me suspicious of so-called 'fundamental principles'. Was there yet another way of attaining unity? I do not mean to say that I asked these questions, either in these words or in this order. Rather is this a retrospective ordering of the more important outcomes. As the desired unification lay specifically in the field of method, might not some typical unit of concrete procedure supply the need—some unit of conduct that should be, as it were, a sample of life, a fair sample of the worthy life and consequently of education? As these questionings rose more definitely to mind, there came increasingly a belief—corroborated on many sides—that the unifying idea I sought was to be found in the conception of wholehearted purposeful activity proceeding in a social environment, or more briefly, in the unit element of such activity, the hearty purposeful act.