By saying that the moral training of the school is formal, I mean that the moral habits currently emphasized by the school are habits which are created, as it were, _ad hoc_. Even the habits of promptness, regularity, industry, non-interference with the work of others, faithfulness to tasks imposed, which are specially inculcated in the school, are habits that are necessary simply because the school system is what it is, and must be preserved intact. If we grant the inviolability of the school system as it is, these habits represent permanent and necessary moral ideas; but just in so far as the school system is itself isolated and mechanical, insistence upon these moral habits is more or less unreal, because the ideal to which they relate is not itself necessary. The duties, in other words, are distinctly school duties, not life duties. If we compare this condition with that of the well-ordered home, we find that the duties and responsibilities that the child has there to recognize do not belong to the family as a specialized and isolated institution, but flow from the very nature of the social life in which the family participates and to which it contributes. The child ought to have the same motives for right doing and to be judged by the same standards in the school, as the adult in the wider social life to which he belongs. Interest in community welfare, an interest that is intellectual and practical, as well as emotional--an interest, that is to say, in perceiving whatever makes for social order and progress, and in carrying these principles into execution--is the moral habit to which all the special school habits must be related if they are to be animated by the breath of life. THE MORAL TRAINING FROM METHODS OF INSTRUCTION III THE MORAL TRAINING FROM METHODS OF INSTRUCTION