But besides this, our entire investigation dealing with the reasons for an absolutely spiritualistic conception of education should have made it very clear that it is not possible to entertain these new conceptions without introducing in the school a new spirit, which will not yield to the realistic vogue and to the materialistic, pedantic, old-fashioned education,--a spirit which will bring before us a new duty in every instant of our teaching life and in every word we utter, and which will impress us with the necessity of acting differently from what has been taught by the followers of traditional pedagogical routine. Whatever the subject may be, the form of education has to be in accord with something that should by now be the common possession of us all, namely, the consciousness of the intimate spirituality and of the sacred freedom of our work, which operates not in the material schools but within the souls of our pupils. There it gives rise not to incidents that are unessential to that greater world which is the aim of our religiously, serious outlook on life, but to a process in which All is involved. The speculative side then of this form of education is not a useless and abstract theory, but a necessary moment of the moral improvement, of the spiritual enhancement, and of the general regeneration of teaching. Indifference to this reform, and the belief that men may continue to educate without bothering with the subtle problems of philosophy, mean a failure to understand the precise nature of education. But the question of the content of education is a different one. Having identified education with spiritual reality itself, it follows that the two determinations of the content of the latter belong to the content of the former. One of these determinations is historical in character; it advances as the history of the human mind progresses, assuming now this and now that aspect in accordance with the prevailing spiritual interests. We who have censured the conception of pre-established programmes, as being most dangerous prejudices of pedagogical realism, could not very well presume to determine here in the abstract, the content of every possible form of education for all places and all times. The school, like every other form of education, develops; and as it grows, it constantly changes its content, which again is nothing else than the content that the spirit gives to itself at every moment of its concrete development.