Now the child must be taught. This “feeling of dissatisfaction with himself as he is,” this “personal aspiration for full development,” this “wish to be ‘big’” is “the lever to be grasped by education.” Therefore he condemns “the play education” which “meets children at a low level,” which “looks upon what is childish as already something of value in itself alone,” which, “attempting to make the incompleteness of childhood seem as something complete, and to make the children satisfied with it, casts down and tramples upon their own true better wants.... It puts both itself and what is serious into a puerile form, for which the children themselves feel contempt.” It also “may have throughout the whole life of the pupil the baneful result of making him account everything cheap.” Consequently, in learning, the child should not be left to its own inclination or to anything like its spontaneous interest. “What the boy is to learn must be set before him by authority and example.” This is more according to his own nature, because his ideal at this stage does not appear in any general or abstract form, but is always represented by particular grown-up persons (3: pp. 121-122, 146-147). In the Fichtean pedagogy the boy was encouraged to self-active learning and thinking. But in the Hegelian pedagogy he is to be essentially receptive. To talk to the boy about original thinking or independent study is pure nonsense or tends to cultivate precocity. There is no instruction without prescription. “Thought at the beginning, like the will, should be obedient”; “willingness to yield one’s ideas is the first necessity for a learner.” Thus: “The tendency of youth to independent reflection or reasoning is one-sided. It should be indulged in as little as possible.... For the chief end of education is to do away with these personal ideas, thoughts, reflections of youth, and their utterance. If the tendency toward self-reasoning be unchecked, there is no discipline or order in thought, no coherent and consequent knowledge” (3: pp. 140-141). Truth means objectivity. “We often say that the understanding is developed by questioning, objecting, responding, etc. But, in truth, the mind is not developed by these; it is only made superficial. The inner nature of a man is broadened by culture, and given him as a possession through self-restraint. Thought is enriched, and the mind vitalized, by silence” (3: p. 140). Silence (ἐχημυθία), the word borrowed from Pythagoras, is the watchword of his instruction. Let us examine a little more fully the content of this word. To say that it is a deepened receptivity, an anticipatory interest, a worked out objectiveness of mind, a self-forgetful absorption in matters presented, a preparedness to react promptly in coming impressions, would be mere tautology. In other words, it is nothing else than the height of disinterested attention. Attention as understood by Hegel always involves voluntary control.