(3) But the consciousness of ends must be more than merely intellectual. We can imagine a person with most excellent judgment, who yet does not act upon his judgment. There must not only be force to ensure effort in execution against obstacles, but there must also be a delicate personal responsiveness,--there must be an emotional reaction. Indeed, good judgment is impossible without this susceptibility. Unless there is a prompt and almost instinctive sensitiveness to conditions, to the ends and interests of others, the intellectual side of judgment will not have proper material to work upon. Just as the material of knowledge is supplied through the senses, so the material of ethical knowledge is supplied by emotional responsiveness. It is difficult to put this quality into words, but we all know the difference between the character which is hard and formal, and one which is sympathetic, flexible, and open. In the abstract the former may be as sincerely devoted to moral ideas as is the latter, but as a practical matter we prefer to live with the latter. We count upon it to accomplish more by tact, by instinctive recognition of the claims of others, by skill in adjusting, than the former can accomplish by mere attachment to rules. Here, then, is the moral standard, by which to test the work of the school upon the side of what it does directly for individuals. (_a_) Does the school as a system, at present, attach sufficient importance to the spontaneous instincts and impulses? Does it afford sufficient opportunity for these to assert themselves and work out their own results? Can we even say that the school in principle attaches itself, at present, to the active constructive powers rather than to processes of absorption and learning? Does not our talk about self-activity largely render itself meaningless because the self-activity we have in mind is purely "intellectual," out of relation to those impulses which work through hand and eye?