186. Finally, the degrees of difference among older boys, and especially among young men, with respect to the nearness with which they approach the still distant realization of the idea of inner freedom, are, as a rule, sufficiently marked to be patent to all. The superior excellence of those distinguished for steady and rational conduct is usually dwelt on by the teacher rather too much than too little; children are themselves too keen in observing each other’s shortcomings not to see how far behind the best some are. We ought, therefore, rather to avoid stimulating in children the tendency to belittle others, than to turn their attention to that which does not escape them anyway. 187. The bad conduct of adults near to the pupils will not, of course, be exposed by the teacher; and if publicly known, the example set will repel more than allure, so long as self-interest does not prompt imitation or a search for excuses. But we need not entertain much hope either that a worthy example will be followed; youth is too prone to regard rectitude as a matter of course. Hence it will not be superfluous to call special attention to right conduct, and to give expression to the esteem which is its due. This applies particularly to the time when a growing boy’s outlook over society widens, and he begins to compare many things whose false glitter might deceive him. There are many aspects of inner freedom. It is possible for a narrow-minded man to live in perfect tranquillity, so far as his conscience is concerned. Even if one lived true to Kant’s categorical imperative, which says, “So act that the maxims, or rules, of your conduct might, through your own will, become universal laws,” it would still be possible for one to have a mind at peace with itself while doing things that a higher code of morality would forbid. For example, suppose I am an American Indian, and the question arises, Shall I torture my enemies? Of course: do not the traditions of my tribe prescribe it? This simply means that our ideals of conduct grow out of our environment; they are social in their genesis. This truth shows the infinite importance of making instruction reveal clearly the best ideals of religion and civilization, for there may be as much inward freedom, or good conscience, in the slums as in the wealthy districts of the city. Subjective peace of mind may mean much or little. A murderer may sleep as soundly as a missionary, but a man of high ideals is whipped as with scorpions, if his conduct be base. He feels that his higher self is outraged; he has no peace except through repentance, restitution, and reform.