All this has been a work of "liberation." We have not made our children moral by any special means; we have not taught them to "overcome their caprices" and to sit quietly at work; we have not inculcated calm and order by exhorting them to follow the examples of others, and explaining how necessary order is to man; we have not lectured them on mutual courtesy, to instil the respect due to the work of others, and the patience with which they should wait in order not to infringe the rights of others. There has been none of all this; we have merely set the child free, and helped him to "live." It is _he_ who has taught _us_ "how" the child lives, and what other needs he has besides his material wants. Thereupon an activity formerly unknown among little children, together with the virtues of industry, perseverance and patience, manifested themselves amidst crises of joy, in an atmosphere of habitual serenity. These children had entered upon the paths of peace. An obstacle hitherto opposed to nature had been removed. And just as men satisfied by nourishing food and removed from the dangers of poisons, have grown calmer, and have shown themselves capable of preferring the higher pleasures to base and degrading indulgence, so the child, his internal needs satisfied, has entered the sphere of serenity and has shown his tendency to ascend. All this, however, has not touched the roots of the moral question; but it has stripped and purged it of all the dross that encumbered it. The more fully a man's wants are satisfied, the happier he is; but he is not already "full of merit," as we divine that a man gifted with a lofty moral sense ought really to be. Rather have we deprived man of his merits; "goodness" has disappeared as well as "wickedness" at the advent of social reform. When we discovered that many forms of goodness were forms of good fortune, and many forms of evil-doing were forms of misfortune, we left man absolutely naked, stripped bare by truth. He must then take up his real life at its roots and "acquire merit." At this point he will begin to be born anew morally, emerging from the pure and essential chrysalis of the "hygienically" living man. * * * * * If the whole structure of our educative method starts from an act of concentrated attention to a sensory stimulus, and builds itself up on the education of the senses, limiting itself to this, it would evidently not take the whole man into consideration. For if man does not live by material bread alone, neither does he live solely by intellectual bread. The stimuli of the environment are not only the objects, but also the persons, with whom our relations are not merely sensory. In fact, we are not content to admire in them that beauty to which the Greeks were so sensitive, or to listen to their speech or their song. The true relations between man and man, though they are initiated by means of the senses, are established in sympathy.