Only in a pure despotism would the enforcement of unquestioning obedience to authority be admissible. No country aspiring to political liberty could tolerate such a system. Even if all political considerations were dismissed, the development of subjective character alone would demand a condemnation of such a method. But in a country like ours, where men are both personally and politically self-governing, education to leadership is not second to education to obedience. There comes a time, therefore, when argument is in place, provided its purpose is to clarify the pupil’s insight into prudence or duty. It will not be too much to insist upon obedience without argument with all pupils so far as the ordinary school virtues--regularity, punctuality, silence, and industry--are concerned. Old and young can see their necessity. When it comes to the more intricate phases of conduct, the grounds for authority, if it is still exercised, may be revealed through dialogue. It is the constant effort of training to establish regulative principles in the minds of the older pupils, so that within the range of their capacity they may become self-governing. In other words, the moral plateaus of Kant are to be attained, not at a bound, but by a gradual progress in moral autonomy. Herein we see the superiority of Herbart’s conception of moral training. What Kant gave up as an unsolvable problem, can be seen to be only a natural process. Says Kant, “How a law can of itself directly determine the will is for human reason an insoluble problem, for it is identical with the problem how a free will is possible.”[19] The difficulty with Kant’s theory was that he admitted no psychological means for attaining the free directive power of the mind. He could only say to the child: “You are free; be free. You are morally autonomous; exercise your power; be a free, self-governing citizen.” Kant regarded natural impulses, emotions, desires, pleasures, interests, as impure, hence to be rejected. They are indeed to be rejected as the final ends of character, but what Kant did not recognize is that they are the psychological means for attaining character. Primarily these feelings, far from being radically bad, as he thought, are radically good, since they help to furnish the necessary conditions of survival, both for the individual and for the race. Hunger, fear, courage, combativeness, prudence, sexual instinct, inquisitiveness, love of adornment, frugality, and a hundred other elemental passions have preserved the race from destruction in the past. A new set of social and intellectual impulses will in the future provide the instruments of survival, now that the field of evolution is transported from the jungle to the city. It is through intellectual insights that new ideals are formulated; it is through these elemental feelings that the active