time to think it through and decide how they would reconcile their differences, is a case in point. What we need is not the punishment which follows rapidly upon our feeling of resentment, but rather the wisdom of waiting and accepting the mistake or offense of the pupil as an opportunity for careful consideration upon his part and as a possible means of growth for him. There has been considerable discussion during recent years concerning the obligation of the school to teach children concerning matters of sex. Traditionally, our policy has been one of almost entire neglect. The consequence has been, on the whole, the acquisition upon the part of boys and girls of a large body of misinformation, which has for the most part been vicious. It is not probable that we can ever expect most teachers to have the training necessary to give adequate instruction in this field. For children in the upper grades, during the preadolescent period especially, some such instruction given by the men and women trained in biology, or possibly by men and women doctors who have made a specialty of this field, promises a large contribution to the development of the right attitudes with respect to the sex life and the elimination of much of the immorality which has been due to ignorance or to the vicious misinformation which has commonly been spread among children. The policy of secrecy and ignorance cannot well be maintained if we accept the idea of responsibility and the exercise of judgment as the basis of moral social activity. In no other field are the results of a lack of training or a lack of morality more certain to be disastrous both for the individual and for the social group. QUESTIONS 1. How satisfactory is the morality of the man who claims that he does no wrong? 2. How is it possible for a child to be unmoral and not immoral? 3. Are children who observe school rules and regulations necessarily growing in morality? 4. Why is it important, from the standpoint of growth in morality, to have children form socially desirable habits, even though we may not speak of this kind of activity as moral conduct? 5. What constitutes growth in morality for the adult? 6. In what sense is it possible for the same act to be immoral, unmoral, and moral for individuals living under differing circumstances and in different social groups? Give an example. 7. Why have moral reformers sometimes been considered immoral by their associates? 8. What is the moral significance of earning a living? Of being prompt? Of being courteous? 9. What are the instincts upon which we may hope to build in moral training? What instinctive basis is there for immoral conduct? 10. To what extent is intellectual activity involved in moral conduct? What is the significance of one's emotional response? 11. What stages of development are distinguishable in the moral development of children? Is it possible to classify children as belonging to one stage or the other by their ages?