Family life can teach many good habits to the child, but it cannot initiate him into social life quite as well as the school can. In order to become a social man he must be educated out of the “clan feeling” into civil relation. The school furnishes the best training for this: for its order “presupposes independent interests combined with a common interest,” and “the school pupil must learn how to behave towards independent equals and towards those established in authority over him, not by nature, like his father and mother, but by civic ordinances appointed by his teachers” (6: p. 4). Then the implicit observance of order, without which no function of school can be performed, inculcates such virtues as regularity, punctuality, and silence, the last mentioned of which Dr. Harris thinks to be the basis for the culture of internality or reflection--the soil in which thought grows. Moreover, the systematic work required in the school cultivates many valuable virtues. He says: “Is there any better training yet devised to educate youth into industry and its concomitants of sincerity, earnestness, simplicity, perseverance, patience, faithfulness, and reliability, than the school method of requiring work in definite amounts and at definite times and of an approved quality?” (7: pp. 36-37). These mechanical or semimechanical duties which school life imposes upon the pupils “constitute an elementary training in morals without which it is exceedingly difficult to build up any superstructure of moral character whatever,” and “are just what is required to adapt the man to combine with his fellow man” (6: p. 5). Moral education, therefore, must begin with these and “develop gradually out of this stage toward that of individual responsibility.”