Only this large and comprehensive view of man “can enable true genuine education to thrive, blossom, bear fruit, and ripen.” Now, then, the destiny of the child as a member of the family and of humanity is to unfold and realize in him the tendencies and forces of the family and of humanity as a whole, in their harmony, all-sidedness, and purity. The parental character, “their intellectual and emotional drift, which, indeed, may as yet lie dormant in both of them as mere tendencies and energies,” are to harmonize in his development and culture. “The natural and the divine, the terrestrial and the celestial, the finite and the infinite,” are to be realized in him “in harmony and unison.” This will be done “if each unfolds and realizes his own essence as perfectly, purely, and universally as possible; and, on the other hand, as much as possible in accordance with his own individuality and personality.” Therefore, no constraint nor too much assistance should be given. “The child should learn early how to find in himself the center and fulcrum of all his powers and members, to seek his support in this, and, resting therein, to move freely and be active, to grasp and to hold with his own hands, to stand and walk on his own feet, to find and observe with his own eyes, to use his members symmetrically and equally” (5: pp. 19-21). Thus, in the “free, all-sided use” of one’s powers, in the self-active, unhindered unfolding of every potentiality, Froebel saw the equal fulfillment of all the claims both of individuality and of humanity. Rousseau fought against sacrificing the present for the future; Froebel made it clear that the perfect fulfillment of the present is, at the same time, the guarantee of the future. He says: “The vigorous and complete development and cultivation of each successive stage depends on the vigorous, complete, and characteristic development of each and all preceding stages of life!... _The child, the boy, the man, indeed, should know no other endeavor but to be at every stage of development wholly what this stage calls for._ Then will each successive stage spring like a new shoot from a healthy bud, and at each successive stage he will with the same endeavor again accomplish the requirements of this stage” (5: pp. 28-30). For Rousseau the developmental stages in the child’s life were somewhat like a succession of changes; Froebel conceived them as the gradual unfolding of the one organic principle which underlies all manifestations of physical and mental life. So for Froebel very many things in the life of childhood are symbolic and point to the higher possibilities of manhood, and he saw, in thus viewing the matter, our best guidance for directing the child in his destiny.