Hegel had to say with Pestalozzi that “the feeling of immediate unity with the parents is the spiritual milk upon which the children thrive”; that “the mother should be the chief influence in early education, for morality must be instilled into the child with his earliest perceptions”; that she is entitled to this by her love, which alone “flows with the whole current of her being.” This “is her highest earthly vocation, in which her natural character and her holiest calling are united” (3: pp. 145-146). Yet the parents are not the all-sufficient agents for the education of the child: the school must also have its part. As the parents have the duty and right of educating it as a member of the family, so the state has its duty and right of educating it as a member of society. Now, to return to Hegel’s delineation of the stages of man, the next stage is youth, which begins with puberty. Here “the life of the race begins to stir within him and to seek satisfaction” (3: p. 124). The accompanying phenomena are the sudden growth and intensification of all his emotions and sentiments,--æsthetic, religious, and social. “Particularly in youth do we feel ourselves related and in sympathy with all nature. We and things about us seem alive with one soul. We have a feeling of the world soul, of the oneness of spirit and nature, and of the spirituality of nature” (3: p. 150). As to personal relations, “friendship like that of Achilles and Patroclus, or like that still closer friendship of Orestes and Pylades, is chiefly the privilege of youth” (3: p. 151). Youth, with its heightened sentimentality accompanied by the growing sense of the independence of self, is preëminently the age of subjective idealism. “His ideal no longer appears to him, as to the boy, in some person, but is held by him as a universal, independent of such individuality. But to the youth this ideal still has a more or less subjective form, be it an ideal of love and friendship or one of general ambition” (3: p. 124). In this lies the hope, inspiration, and power of the youth, but at the same time his weakness, discouragement, and despair. “The form of the ideal inspires the youth’s energy so that he dreams that he is called and fitted to make the world over, or at least to turn it back to its right course. The young man’s aspiring eye does not see that the substantial universal contained in his ideal is already being evolved and realized in the world. What is realized by the universal seems to him far below the ideal. Accordingly he feels that the world misunderstands both his ideal and himself. Thus the peace in which the child lived with the world is broken for the youth. Because of this turning to the ideal the youth seems to have a nobler outlook and greater unselfishness than the man, who is interested in his personal temporal affairs. But it must be remembered that the man is not bound up in his personal inclinations and subjective opinions, nor