The new education aims at building up self-control and individual insight. It substitutes the internal authority of conscience for the external authority of the master. It claims by this to educate the citizen fitted for the exercise of suffrage in a free government. He will weigh political and social questions in his mind, and decide for himself. He will be apt to reject the scheme of the demagogue. While the old-fashioned school-master relied on the rod to sustain his external authority, he produced, it is said, a reaction against all authority in the minds of strong-willed pupils. The new education saves the strong-willed pupil from this tension against constituted authority, and makes him law-abiding from the beginning. It will be admitted that the school under both its forms--old as well as new--secures in the main the formation of the cardinal moral habits. It is obliged to insist on regularity, punctuality, silence, and industry as indispensable for the performance of its school tasks. A private tutor may permit his charge to neglect all these things, and yet secure some progress in studies carried on by fits and starts, with noise and zeal to-day, followed by indolence to-morrow. But a school, on account of its numbers, must insist on the semi-mechanical virtues of regularity, punctuality, silence, and industry. Although these are semi-mechanical in their nature, for with much practice they become unconscious habits, yet they furnish the very ground-work of all combinations of man with his fellow-men. They are fundamental conditions of social life. The increase of city population, consequent on the growth of productive industry and the substitution of machines for hand labor, renders necessary the universal prevalence of these cardinal virtues of the school. Even the management of machines requires that sort of alertness which comes from regularity and punctuality. The travel on the railroad, the management of steam-engines, the necessities of concerted action, require punctuality and rhythmic action. The school habit of silence means considerate regard for the rights of fellow-workmen. They must not be interfered with; their attention must not be distracted from their several tasks. A rational self-restraint grows out of this school habit--rational, because it rests on considerateness for the work of others. This is a great lesson in co-operation. Morals in their essence deal with the relation of man to his fellow-men, and rest on a considerateness for the rights of others. "Do unto others," etc., sums up the moral code.