In regard to education, he has given a fuller consideration of the ends to be attained than in the case of ethics. The end is seen as continued growth, springing from the existing conditions, freeing activity, and flexible in its adaptation to circumstances. The educational result is social efficiency and culture. This efficiency does not, however, imply accepting existing economic conditions as final, and its cultural aspect, good citizenship, includes with the more specific positive virtues, those characteristics that make a man a good companion. Culture is a complete ripening of the personality. “What is termed spiritual culture has usually been futile, with something rotten about it, just because it has been conceived as a thing which a man might have internally--and therefore exclusively.” The antithesis between sacrificing oneself for others, or others for oneself, is an unreal figment of the imagination, a tragic product of certain spiritual and religious thinking. Professor Dewey well understands the dangers that lurk behind such terms as _social efficiency_ and _good citizenship_. To him sympathy is much more than a mere feeling: it is, as he says it should be, “a cultivated imagination for what men have in common and a rebellion at whatever unnecessarily divides them.” But his very gift of clear vision, his penetration of the shams of dogma, economic and social, leads him to treat these things with scant respect. In consequence his fellow-philosophers, the educators over whom his influence is profound, and the public suspect him of radicalism. Only too often, to avoid suspicion of themselves, they turn his doctrine to the very uses that he condemns: industrial efficiency for them becomes identical with business expedience; the school, a trade school; culture, a detached æstheticism to be condemned; and democracy, the privilege of thinking and acting like everybody else.