Thus the Keilhau system of education must claim the whole man, his inner as well as his outer existence. Its purpose is to watch the nature of each individual boy, his peculiarities, traits, talents, above all, his character, and afford to all the necessary development and culture. It follows step by step the development of the human being, from the almost instinctive impulse to feeling, consciousness, and will. At each one of these steps each child is permitted to have only what he can bear, understand, and assimilate, while at the same time it serves as a ladder to the next higher step of development and culture. In this way Froebel, whose own notes, collected from different sources, we are here following, hopes to guard against a defective or misdirected education; for what the pupil knows and can do has sprung, as it were, from his own brain. Nothing has been learned, but developed from within. Therefore the boy who is sent into the world will understand how to use it, and possess the means for his own further development and perfection from step to step. Every human being has a talent for some calling or vocation, and strength for its development. It is the task of the institute to cultivate the powers which are especially requisite for the future fulfilment of the calling appointed by Nature herself. Here, too, the advance must be step by step. Where talent or inclination lead, every individual will be prepared to deal with even the greatest obstacles, and must possess even the capacity to represent externally what has been perceived and thought --that is, to speak and write clearly and accurately--for in this way the intellectual power of the individual will first be made active and visible to others. We perceive that Froebel strongly antagonizes the Roman postulate that knowledge should be imparted to boys according to a thoroughly tested method and succession approved by the mature human intellect, and which seem most useful to it for later life. The systematic method which, up to the time of Pestalozzi, prevailed in Germany, and is again embodied in our present mode of education, seemed to him objectionable. The Swiss reformer pointed out that the mother's heart had instinctively found the only correct system of instruction, and set before the pedagogue the task of watching and cultivating the child's talents with maternal love and care. He utterly rejected the old system, and Froebel stationed himself as a fellow-combatant at his side, but went still further. This stand required a high degree of courage at the time of the founding of Keilhau, when Hegel's influence was omnipotent in educational circles, for Hegel set before the school the task of imparting culture, and forgot that it lacked the most essential conditions; for the school can give only knowledge, while true education demands a close relation between the person to be educated and the world from which the school, as Hegel conceived it, is widely sundered.