(_c_) I shall be brief with respect to the other point, the need of susceptibility and responsiveness. The informally social side of education, the aesthetic environment and influences, are all-important. In so far as the work is laid out in regular and formulated ways, so far as there are lacking opportunities for casual and free social intercourse between pupils and between the pupils and the teacher, this side of the child's nature is either starved, or else left to find haphazard expression along more or less secret channels. When the school system, under plea of the practical (meaning by the practical the narrowly utilitarian), confines the child to the three R's and the formal studies connected with them, shuts him out from the vital in literature and history, and deprives him of his right to contact with what is best in architecture, music, sculpture, and picture, it is hopeless to expect definite results in the training of sympathetic openness and responsiveness. * * * * * What we need in education is a genuine faith in the existence of moral principles which are capable of effective application. We believe, so far as the mass of children are concerned, that if we keep at them long enough we can teach reading and writing and figuring. We are practically, even if unconsciously, skeptical as to the possibility of anything like the same assurance in morals. We believe in moral laws and rules, to be sure, but they are in the air. They are something set off by themselves. They are so _very_ "moral" that they have no working contact with the average affairs of every-day life. These moral principles need to be brought down to the ground through their statement in social and in psychological terms. We need to see that moral principles are not arbitrary, that they are not "transcendental"; that the term "moral" does not designate a special region or portion of life. We need to translate the moral into the conditions and forces of our community life, and into the impulses and habits of the individual. All the rest is mint, anise, and cummin. The one thing needful is that we recognize that moral principles are real in the same sense in which other forces are real; that they are inherent in community life, and in the working structure of the individual. If we can secure a genuine faith in this fact, we shall have secured the condition which alone is necessary to get from our educational system all the effectiveness there is in it. The teacher who operates in this faith will find every subject, every method of instruction, every incident of school life pregnant with moral possibility. OUTLINE I. THE MORAL PURPOSE OF THE SCHOOL 1. Moral ideas and ideas about morality 2. Moral education and direct moral instruction