To sum up, let me say that the wise teacher will appeal to the taste, the intelligence, and the feelings of his pupils; that he will touch these various springs of conduct all the time, and get from them all the help he can. Thus, when speaking of cleanliness, he will appeal to the aesthetic instinct of the children, awakening in them a feeling of disgust at untidiness. He will appeal to the prudential motive, by showing that want of cleanliness breeds disease. "You do not wish to be sick? You do not wish to suffer? Therefore, it is to your interest to be clean." But, finally, he will touch a higher motive than any of these. "If you are unclean, you cease to respect yourself." And the term self-respect expresses in a condensed form the moral motive proper. It implies the idea of moral personality, which it is not necessary, nor possible, at this stage to analyze, but which the pupil will somehow understand, for his conscience will respond. In many cases the appeal will be made chiefly to the sympathetic feelings; for through these feelings we become aware of the pains and joys of others, and thus of the consequences of the benefits we confer or the evil we inflict. The sympathetic feelings supply the information upon which the will can act. They tell us that others suffer or are glad. And yet the strength to labor persistently for the relief of others' suffering and the enhancement of others' joy--that we can derive from the moral impulse alone. The moral motive is the highest, it is really the only sufficient motive. Pray, understand me well at this point. I should say to the child: It is wrong to lie. That is sufficient. It is wrong, it is forbidden; you must yourself acknowledge the truth of my words, because you despise yourself when you have told a lie. But, in order to strengthen your weak resolution, to confirm you in well-doing, let me show you that it is also contrary to self-interest to lie, and likewise that it is disgusting to be unclean, and that a wrong done to another causes pain. Thus the aesthetic, intellectual, and emotional faculties are called in as witnesses to bear testimony to the moral truths; they are invited to stand up in chorus and say Amen! to the moral commands. FOOTNOTE: [3] It must be remembered also that our knowledge of the right ethical relations is still extremely imperfect, and that the duty of extending the knowledge and promoting the recognition of them is perhaps the highest of all--to which, on occasion, every lesser end must be sacrificed. III. OPPORTUNITIES FOR MORAL TRAINING IN THE DAILY SCHOOL.