The connection between this thought and the previous one is apparent. It is only by such creative activity that the organism as a unit gets into play. If you set a man copying or memorizing, you have occupied only a fraction of him. If you set him to making something, the minute he begins, his attention is concentrated. Willy nilly he is trying to make something significant, he is endeavoring to express himself, the forces and powers within him begin coming to his succor, offering aid and suggestion. Before he knows it, his whole being is in operation. The result is a statement of some sort, and in the process of making it the creature has developed. But when you say “significant” you have already implied the existence of other organisms. He is not expressing himself only, he is expressing them all, and here comes Froebel with his third great discovery, that it is by constant personal intercourse with others that the power to express is gained. And on top of this comes the last law, so closely related to the third as to be merely a new view of it, but discovered by experiment, tested by practice, announced empirically and as a fact, that the child is unselfish and only really happy when at work creatively and for the use and behoof of others. This conclusion throws back its rays over the course of the argument, and we are compelled to see, what we have already known, that unselfishness and intellectual development are one and the same thing, that there is no failure of intellect which cannot be expressed in terms of selfishness, and no selfishness that cannot be expressed as intellectual shortcoming. Criminology has reached the same point by another route. The matter is really very simple, for anything self-regardant means a return of the organism upon itself, a stepping on your own toes, and brings self-consciousness, discomfort, pain. Self-sacrifice on the other hand brings fulfilment. The self-sacrifice is always illusory, and the development real. This becomes frightfully apparent in ingenuous and unhappy love affairs, for the organism robbed of fulfilment returns upon itself. It makes little difference what province of thought we begin with in applying these views to the world. They give results like a table of logarithms. They do more than this, they unravel the most complex situations, they give the key to conduct and put a compass in the hands of progress. They explain history, they support religion, they justify instinct, they interpret character. They give the formula for doing consciously what mankind has been doing unconsciously in so far as it has been doing what any one of us in his soul approves of or cares to imitate. Let us take up the most obvious deductions. If people develop according to their activities, their opinions will be a mere reflex of their conduct. What they see in the world comes out of what they do in the world. Here in a mere niche of Froebel we find the whole of Emerson.