Consequently docility has been identified with imitativeness, instead of with power to re-make old habits, to re-create. Plasticity and originality have been opposed to each other. That the most precious part of plasticity consists in ability to form habits of independent judgment and of inventive initiation has been ignored. For it demands a more complete and intense docility to form flexible easily re-adjusted habits than it does to acquire those which rigidly copy the ways of others. In short, among the native activities of the young are some that work towards accommodation, assimilation, reproduction, and others that work toward exploration, discovery and creation. But the weight of adult custom has been thrown upon retaining and strengthening tendencies toward conformity, and against those which make for variation and independence. The habits of the growing person are jealously kept within the limit of adult customs. The delightful originality of the child is tamed. Worship of institutions and personages themselves lacking in imaginative foresight, versatile observation and liberal thought, is enforced. Very early in life sets of mind are formed without attentive thought, and these sets persist and control the mature mind. The child learns to avoid the shock of unpleasant disagreement, to find the easy way out, to appear to conform to customs which are wholly mysterious to him in order to get his own way--that is to display some natural impulse without exciting the unfavorable notice of those in authority. Adults distrust the intelligence which a child has while making upon him demands for a kind of conduct that requires a high order of intelligence, if it is to be intelligent at all. The inconsistency is reconciled by instilling in him "moral" habits which have a maximum of emotional empressment and adamantine hold with a minimum of understanding. These habitudes, deeply engrained before thought is awake and even before the day of experiences which can later be recalled, govern conscious later thought. They are usually deepest and most unget-at-able just where critical thought is most needed--in morals, religion and politics. These "infantalisms" account for the mass of irrationalities that prevail among men of otherwise rational tastes. These personal "hang-overs" are the cause of what the student of culture calls survivals. But unfortunately these survivals are much more numerous and pervasive than the anthropologist and historian are wont to admit. To list them would perhaps oust one from "respectable" society.