Probably few would deny this statement as to musical taste. But it applies equally well in judgments of moral and intellectual worth. A youth who has had repeated experience of the full meaning of the value of kindliness toward others built into his disposition has a measure of the worth of generous treatment of others. Without this vital appreciation, the duty and virtue of unselfishness impressed upon him by others as a standard remains purely a matter of symbols which he cannot adequately translate into realities. His "knowledge" is second-handed; it is only a knowledge that others prize unselfishness as an excellence, and esteem him in the degree in which he exhibits it. Thus there grows up a split between a person's professed standards and his actual ones. A person may be aware of the results of this struggle between his inclinations and his theoretical opinions; he suffers from the conflict between doing what is really dear to him and what he has learned will win the approval of others. But of the split itself he is unaware; the result is a kind of unconscious hypocrisy, an instability of disposition. In similar fashion, a pupil who has worked through some confused intellectual situation and fought his way to clearing up obscurities in a definite outcome, appreciates the value of clarity and definition. He has a standard which can be depended upon. He may be trained externally to go through certain motions of analysis and division of subject matter and may acquire information about the value of these processes as standard logical functions, but unless it somehow comes home to him at some point as an appreciation of his own, the significance of the logical norms--so-called--remains as much an external piece of information as, say, the names of rivers in China. He may be able to recite, but the recital is a mechanical rehearsal. It is, then, a serious mistake to regard appreciation as if it were confined to such things as literature and pictures and music. Its scope is as comprehensive as the work of education itself. The formation of habits is a purely mechanical thing unless habits are also tastes--habitual modes of preference and esteem, an effective sense of excellence. There are adequate grounds for asserting that the premium so often put in schools upon external "discipline," and upon marks and rewards, upon promotion and keeping back, are the obverse of the lack of attention given to life situations in which the meaning of facts, ideas, principles, and problems is vitally brought home.