The principal rule of mental culture is that “no mental faculty is to be cultivated by itself, but always in relation to others,” inferior faculties only with a view to the superior (2: p. 70-71). The superior mental faculties are, according to Kant, understanding, judgment, and reason. By understanding, he means the knowledge of the general; by judgment, the application of the general to the particular; by reason, the power of understanding the connection between the general and the particular. Memory and imagination as lower faculties should only serve these higher ones. Culture includes instruction and teaching, but its chief aim should be not to impart knowledge, but to train general and particular faculties. The various subjects of the curriculum are to be simply means for mental gymnastics, but not the ends in themselves. “It is culture which brings out ability. Ability is the possession of a faculty which is capable of being adapted to various ends” (2: p. 19). To mental culture the inculcation of prudence and civility should be added, for by this man is made fit to live in harmony with society at large. But “the moralization of humanity” is the highest aim of education. According to Kant, “We live in the epoch of disciplining, culturing, and civilizing, but we are still a long way off from the epoch of moralizing” (1: p. 124). Discipline is negative; it is the prevention of evil tendencies and of defective growth. Moral culture is positive; it is the inculcation of principles, the shaping of the manner of thinking. It is not mere formation of good manners or habits, but the establishment of character. Character consists in firmness of purpose and the power to realize it, persistency in the choice of one aim or object, and the renunciation of hindering desires and inclinations. Character is the result of such consistency in the exercise of inner freedom of will. Sudden conversion cannot transform a man’s personality from a vicious to a virtuous one, nor can any artificial, external means, such as mortifications, fastings, pilgrimages, and the like. A man who acts without settled principles, with no uniformity, has no character. A man may have a good heart and no character, because he is dependent upon impulses, and does not act according to maxims. Firmness and unity of principles are essential to character. So, he says: “First form character, then a good character.”