The point may be summarized by saying that Rousseau was right, introducing a much-needed reform into education, in holding that the structure and activities of the organs furnish the conditions of all teaching of the use of the organs; but profoundly wrong in intimating that they supply not only the conditions but also the ends of their development. As matter of fact, the native activities develop, in contrast with random and capricious exercise, through the uses to which they are put. And the office of the social medium is, as we have seen, to direct growth through putting powers to the best possible use. The instinctive activities may be called, metaphorically, spontaneous, in the sense that the organs give a strong bias for a certain sort of operation,--a bias so strong that we cannot go contrary to it, though by trying to go contrary we may pervert, stunt, and corrupt them. But the notion of a spontaneous normal development of these activities is pure mythology. The natural, or native, powers furnish the initiating and limiting forces in all education; they do not furnish its ends or aims. There is no learning except from a beginning in unlearned powers, but learning is not a matter of the spontaneous overflow of the unlearned powers. Rousseau's contrary opinion is doubtless due to the fact that he identified God with Nature; to him the original powers are wholly good, coming directly from a wise and good creator. To paraphrase the old saying about the country and the town, God made the original human organs and faculties, man makes the uses to which they are put. Consequently the development of the former furnishes the standard to which the latter must be subordinated. When men attempt to determine the uses to which the original activities shall be put, they interfere with a divine plan. The interference by social arrangements with Nature, God's work, is the primary source of corruption in individuals. Rousseau's passionate assertion of the intrinsic goodness of all natural tendencies was a reaction against the prevalent notion of the total depravity of innate human nature, and has had a powerful influence in modifying the attitude towards children's interests. But it is hardly necessary to say that primitive impulses are of themselves neither good nor evil, but become one or the other according to the objects for which they are employed. That neglect, suppression, and premature forcing of some instincts at the expense of others, are responsible for many avoidable ills, there can be no doubt. But the moral is not to leave them alone to follow their own "spontaneous development," but to provide an environment which shall organize them.