“For this work is necessarily what the parents understand best, what most absorbs their attention, and what they are most competent to teach. But even if this were not so, work undertaken to supply real needs would be just as truly the surest foundation of a good education” (4: p. 92). Again: “To engage the attention of the child, to exercise his judgment, to open his heart to noble sentiments, is, I think, the chief end of education; and how can this end be reached so surely as by training the child as early as possible in the various daily duties of domestic life?” (4: p. 92). Industry in the factory or school does not provide the continuous and manifold changes of work, the motivation from the real needs of life which the child shares with the rest of the family, the stimulus of parental love, and the impulsion from the child’s own filial feeling, which home occupation does. Moreover, home presents real human life in its closest relations to the child, so that he naturally and unconsciously learns its facts and laws. Human relations are again more natural, true, and perfect in the home than anywhere else; thus the child can develop his human qualities here better than anywhere else. Therefore, “as a general rule, art and books would not replace it in any way. The best story, the most touching picture the child finds in a book, is but a sort of dream for him, something unreal, and in a sense untrue; whereas what takes place before his eyes, in his own house, is associated with a thousand similar occurrences, with all his own experience as well as that of his parents and neighbours, and brings him without fail to a true knowledge of men, and develops in him a thoroughly observant mind” (4: p. 93). Lastly, home is in itself a completed whole, a microcosmos of the larger social life, while school or the factory is not. Home is the only place where the child can live a real, organic life. And we can find a true unity and harmony, which is dynamic and progressive only in an organic life. Therefore, “it is only in the holiness of home that the equal development of all the human faculties can be directed, managed, and assured; and it is from this point that educational efforts must be conducted, if education, as a national affair, is to have a real reference to the wants of the people, and is to cause, by its influence, the coinciding of external human knowledge, power, and motives with the internal, everlasting, divine essence of our nature” (1: p. 715). This, then, is the war cry of Pestalozzian reform: the education of the child for the home, in the home, through the home, and by the home. The child should be educated to be a dutiful and efficient member of the family, or he cannot become a dutiful and efficient member of society.