Having exemplified the prejudices of realism in the phases that are most harmful to education, I shall now proceed to discuss the fundamental corollary of the idealistic thesis as an effective remedy against the ravages of realism. For, as I have already shown, the realistic conception of life and culture is by no means a minor error which could be corrected as soon as discovered. Originating in a primitive tendency which impels the human spirit on through a realistic phase before it can freely emerge into the loftier consciousness of self and power (which is the conquest of idealism), this error again and again crops out of even the most convinced anti-realistic consciousness. So that if at any moment our higher reflection slackens its vigilance, the error creeps back into the midst of our ideas, gains control of our intelligence, and resumes its former sway over thought. It is not sufficient then to become aware of the faults of realism and of the prejudices in which it is mirrored; we must, in addition to all this, strengthen in our minds the intuition of the spirituality of culture, render it more subtle, more accurate, more certain, and bring to it the energy of a faith which, after taking possession of our souls, shall become our life's character. We must therefore look intently at the significance of that principle which identifies culture with man's personality, notice its most important consequences, and set these up as the laws of education, since by education we mean the creation of a living culture which shall be the life of the human mind. The first and foremost of these consequences, the direct corollary of our proposition, is the concept of the _Unity of Education_. Though often referred to, it has not yet been attained by pedagogical doctrines, nor has it been the aim of the work of teachers. Neither theory nor practice--more intimately connected than is ordinarily supposed--shows as yet that this concept is understood and adequately appreciated. It is opposed with full force by the realistic conception which, keeping man distinct from his culture, and materialising this culture, naturally attributes to it, and to education in which it is reflected, that multiplicity and fragmentariness which is the characteristic of things material. This scrappiness of culture and of education is the error on which all the prejudices of realistic pedagogy are grounded. It is the enemy that must be vanquished in the course of the crusade that has been preached by idealism in its endeavour to liberate instruction from the deadly oppression of mechanism. But in order to combat this foe we must first know it: and we must gain a clear understanding of that unity of education which it antagonises with uncompromising opposition.