It is the process of becoming conscious of these ideas by reflection, with which we have to concern ourselves in education. Reflection is everywhere the object of education. Even when the school undertakes to teach pupils the correct method of observation——how to use the senses, as in "object-lessons"——it all means _reflective_ observation, _conscious_ use of the senses; it would put this in the place of the _naïve_ spontaneity which characterizes the first stages of sense-perception. We must not underrate these precepts of pedagogy because we find that they are not what it claims for them——_i.e._, they are not methods of first discovery, and of arrival at principles, but only methods of reflection, and of recognizing what we have already learned. We see that Plato's "Reminiscence" was a true form of statement for the perception of truths of reflection. The first knowing is utterly unconscious of its own method; the second or scientific form of knowing, which education develops, is a knowing in which the mind knows its method. Hence it is a knowing which knows its own necessity and universality. VI. Education presupposes the stage of mind reached in productive memory; it deals with reflection; four stages of reflection: (_a_) sensuous ideas perceive things; (_b_) abstract ideas perceive forces or elements of a process; (_c_) concrete idea perceives one process, a pantheistic first principle, persistent force; (_d_) absolute idea perceives a conscious first principle, absolute person. We have considered in our psychological study thus far the forms of life and cognition, contrasting the phase of nutrition with that of feeling, or sensibility. We have seen the various forms of feeling in sense-perception, and the various forms of representation as the second phase of intellectual activity——the forms of recollection, fancy, imagination, attention, and memory. We draw the line between the animals capable of education and those not capable of it, at the point of memory defined——not as recollection, but as the faculty of general ideas or conceptions, to which the significant words of language correspond. With the arrival at language, we arrive at education in the human sense of the term; with the arrival at language, we arrive at the view of the world at which thought as a mental process begins. As sense-perception has before it a world of _present_ objects, so thought has before it a world of general concepts, which language has defined and fixed.