The importance of this suggestion can hardly be overestimated. It is a case of the permanent inhibition of a host of possible evil tendencies by substitution. The youth who can turn with pleasure to his violin at every spare moment, never seriously misses the companionship of his mates. He has, moreover, a never failing source of enjoyment when there is nothing to interfere with his happiness, and an equally inexhaustible source of consolation when the waves of life are rough. 180. Projects springing from passionate impulses, and betraying their existence by their interference with order, diligence, and the distribution of time, must be resolutely thwarted. This step is rendered all the more urgent when several share in the same plan, above all when ostentation, party spirit, and rivalry enter as impelling factors. Such things must not be allowed to gain ground; they very quickly vitiate the soil which education has been at such pains to prepare for tillage. 181. The passions being kept at a distance, the successful grounding of the pupil in morality depends in general on the manner in which instruction coöperates with his occupations. The branch of instruction primarily most important in this respect is religious instruction. The most immediate source, however, of the development of disposition is found in the pupil’s social environment, and it becomes the business of training to cultivate a right spirit or disposition. Let us, therefore, take up the practical ideas one by one. England and Germany are a unit in insisting upon the necessity of religious instruction in the schools. Half the elementary schools of the former country are in charge of the Church of England, five per cent are controlled by Roman Catholics, three per cent by Wesleyans, and some forty-two per cent by public boards of education. All of these schools are subsidized by the state, yet all, with few exceptions, give religious instruction. In Germany there are but two strong religious organizations--the Roman Catholic Church, mostly at the south, and the Lutheran, mostly at the north. The state establishes all schools, furnishing most of the funds for sustaining them and controlling their administration in large measure; yet the morning hour of the day is devoted to instruction in religion. Not so in the United States. Here, religious teaching is, to all appearances, permanently excluded from the public schools. In this condition of affairs there is but one resource: we must the more diligently insist upon those things that reflect the content of religion. That is, we must teach children to live in close coöperative union with their fellows. The subjective side of this training is portrayed in the sections that follow, where the transformation of ethical insights into ethical habits is discussed.