§ 27. Work should never be treated as if it were play, nor play as if it were work. Those whose work is creative activity of the mind may find recreation in the details of science; and those, again, whose vocation is scientific research can find recreation in the practice of art in its different departments. What is work to one may thus be play to another. This does not, however, contradict the first statement. § 28. It is the province of education so to accustom us to different conditions or ways of thinking and acting that they shall no longer seem strange or foreign to us. When these have become, as we say, "natural" to us——when we find the acquired mode of thinking or acting just what our inclination leads us to adopt unconsciously, a _Habit_ has been formed. A habit is, then, the identity of natural inclination with the special demands of any particular doing or suffering, and it is thus the external condition of all progress. As long as we require the conscious act of our will to the performance of a deed, that deed is a somewhat foreign to ourselves, and not yet a part of ourselves. The practical work of the educator may thus be said to consist in leading the mind of the pupil over certain lines of thought till it becomes "natural" or spontaneous for him to go by that road. Much time is wasted in schools where the pupil's mind is not led aright at first, for then he has to unlearn habits of thought which are already formed. The work of the teacher is to impress good methods of studying and thinking upon the minds of his pupils, rather than to communicate knowledge. § 29. It is, at first sight, entirely indifferent what a Habit shall relate to——_i.e._, the point is to get the pupil into the way of forming habits, and it is not at first of so much moment what habit is formed as that a habit is formed. But we cannot consider that there is anything morally neutral in the abstract, but only in the concrete, or in particular examples. An action may be of no moral significance to one man, and under certain circumstances, while to another man, or to the same man under different circumstances, it may have quite a different significance, or may possess an entirely opposite character. Appeal must be made, then, to the individual conscience of each one to decide what is and what is not permissible to that individual under the given circumstances. Education must make it its first aim to awaken in the pupil a sensitiveness to spiritual and ethical distinctions which knows that nothing is in its own nature morally insignificant or indifferent, but shall recognize, even in things seemingly small, a universal human significance. But, yet, in relation to the highest interests of morality or the well-being of society, the pupil must be taught to subordinate without hesitation all that relates exclusively to his own personal comfort or welfare for the well-being of his fellow-men, or for moral rectitude.