“Education is the art of making men moral. It regards man as natural, and points out how he may be born anew--how his first nature may be changed to a second spiritual nature” (3: p. 107). Morality means the mastery of reason over natural desires and inclinations. The child’s undeveloped reason must be, at first, subjected to the developed reason, which is “manifested in the will of his parents, in the knowledge of his teachers, and in the surrounding world.” His growing self must be set in the larger life of the whole, in which mature reason, mature will, mature morality are realized. “Education may be defined as the visible, progressive transcending of the negative or subjective. For the child, as the form of the potentiality of a moral individual, is a subjective and negative being. His becoming a man is the outgrowing this form; and his education is the discipline or process by which this is done. To gain this positive and essential character he first must be nourished at the breast of the universally moral; he must live as a stranger in the absolute institution of that morality; he must make more and more of it his own, and finally pass over into the universal spirit. It is evident from this that the effort to be virtuous, to obtain absolute morality through education, is not at all a striving after an individual and separate morality. Indeed, such an effort after a positive morality peculiarly one’s own, would be vain and in itself impossible” (3: p. 107). The educator, then, is no longer to be a mere jealous guardian of Nature’s own developing and educating process, but he is the conscious delegate of the mature generation or the state, whose office is to unite and subordinate the child to the general culture already acquired by them in the course of evolution. Hegel’s pedagogical ideas are best seen in his delineation of the “ages of man,” which Thaulow calls “an epitome of all pedagogy.” “The development of the normal human being is made up of a series of processes. These change in accordance with the changing relation of the individual to the race and to the external world” (3: p. 118).