230. If, on the other hand, the youth has his eyes fixed on a definite goal, the form of life which he is striving to attain, and the motives that impel him, will determine what else may be done for him. According as the ideals of honor that he makes his own are directed more outwardly or inwardly, they stand more or less midway between plans for actions and maxims. 231. The youth is no longer pliant, except when his failures have made him feel ashamed of himself. Such cases must be made use of for the purpose of making good deficiencies. But on the whole, duty requires that the stern demands of morality be held up to him without disguise. Perfect frankness can hardly be looked for any longer, and to insist on it is out of the question entirely. The reserve of the age of adolescence marks the natural beginning of self-control. These brief paragraphs on the development of the individual through infancy, childhood, boyhood, and youth, mark an early interest in what is now known as child-study, the literature of which has become voluminous. For a dissertation on the experimental study of children, and a bibliography of the subject, the reader is referred to the monograph by Arthur McDonald, of the United States Bureau of Education, entitled “Experimental Study of Children.” A smaller but more useful bibliography has been compiled by L. N. Wilson. It is found in _Pedagogical Seminary_ for September, 1899. PART III _SPECIAL APPLICATIONS OF PEDAGOGICS_ SECTION I REMARKS ON THE TEACHINGS OF PARTICULAR BRANCHES OF STUDY CHAPTER I =Religion= 232. The content of religious instruction is for theologians to determine, while philosophy bears witness that no knowledge is able to surpass the trust of religious faith. But both the beginning and the end of religious instruction call for remarks from the point of view of pedagogy. Religious instruction culminates, if it does not end, in the rite of confirmation, and the subsequent admission to the Holy Communion. The former is characteristic of a particular Christian denomination; the latter, on the contrary, of the whole brotherhood of Christians. Now the profound emotion which marks the first Communion service should imply a conquest over the feeling of separation from other denominations, especially since the mere admission to Communion is conditioned on the general requirement of earnest ethical aspiration. It is thus assumed that members of other confessions, provided they are communicants at all, have fulfilled the same condition. Preparatory instruction must work toward this end all the more, since with many persons Christian love for those who differ from them in important articles of faith belongs to the more difficult duties. Moreover, the fact that this same instruction necessarily had to set forth clearly fundamental denominational differences, lends additional weight to the necessity of inculcating the virtue of Christian charity.