Now, soul is entirely deprived of all content, qualities, attributes, and tendencies, and reduced to a sort of mathematical point, or something like the Kantian _Ding-an-sich_. It is a “_Real_,” he says. But its entity is equal to nonentity. A way is opened when he tells that there is one original power possessed by the soul. This is the reaction to external stimuli, or the power of “self-preservation,” as he calls it. By this reaction representations are produced, and when once produced they stay in the mind, ready to be reproduced and develop through the process of mutual interaction into concepts and higher forms of thought. Thus, representations or ideas constitute the primary content of soul. However, from the contrast or counter reactions of these ideas there result secondary states, which are what we call feelings or volitions. These three phases of our soul life--ideation, feeling, and volition--“are constantly to be found in combination,” and they are together “in a constant change.” The “heart (_Gemüth_), however, has its source in the mind--in other words, feeling and desiring are conditions, and for the most part changeable conditions of concepts” (11: p. 26). The fundamental points in all this are that a soul is what it itself builds up by experience, namely, by its relation to external stimuli; that ideas constitute the primary and constant part of the soul, while feeling and volition are only the outcome of the various relations between these ideas. Now the ultimate aim of education is the formation of character. Character means the stability of will, or “the inner freedom” of will. When will always chooses the good by its self-determination it is said to have freedom. This means that each individual act of willing works in harmony with the already existing system of wills; and in the full attainment of this freedom or harmony lies the perfection of will or character; morality means our striving toward this perfection. But, according to Herbart, the source of will is the idea. “The circle of thought contains the store of that which by degrees can mount by the steps of interest to desire, and then by means of action to volition.... The whole inner activity, indeed, has its abode in the circle of thought. Here is found the initiative life, the primal energy; ... Clearness, association, system, and method must rule here” (9: p. 213) in order to secure a free, easy, energetic, and steady activity of the will; and since meagerness of the store of ideas means meagerness of interests, of motives, consequently, of the directions of will activity, we must endeavor to enrich the circle of thought as well as to make it clear and coherent. The help we extend to this enrichment and systematization of ideas we call instruction. Our ideas come from two main sources--experience of the objective world and human intercourse. From the former develops the “empirical,” the “speculative,” and the æsthetic interests; from the latter the