It is, of course, precisely in this connection that the struggle between the individual and his society arises. Society is indispensable to the individual because it possesses at a given moment an accumulation of values, of plans and materials which the child could never accumulate alone. For example, a boy can now construct a wireless plant or build an engine, but he could never in his life accumulate the materials, devise the principles alone. These are the results of the experience of the entire past of a cultural society. But the individual is also indispensable to society because by his activity and ingenuity he creates all the material values, the whole fund of civilization. The conflict arises from the fact that the individual introduces other definitions of the situation and assumes other attitudes toward values than the conventionalized ones and consequently tends to change plans of action and introduce disorder, to derange the existing norms. A new plan may be merely destructive of values and organization, as when a counterfeiter imitates a bank note or a girl destroys her value and that of her family by prostituting herself, or it may be temporarily disorganizing but eventually organizing, as when an inventor displaces the hand-loom by the power-loom or the biologist introduces a theory of evolution which contradicts the theory of special creation. Society desires stability and the individual desires new experience and introduces change. But eventually all new values, all the new cultural elements of a society are the result of the changes introduced by the individual. If now we examine the plans of action carried out by children and men with reference to social values, whether they are good or mischievous, we find that the general intellectual pattern of the plan, the quality of ingenuity, is pretty much the same in any case. When, for example, children have escapades, run away, lie, steal, plot, etc., they are following some plan, pursuing some end, solving some problem as a result of their own definition of the situation. The naughtiness consists in doing something which is not allowed, or in ways which are not allowed. The intellectual pattern is the same whether they are solving a problem in arithmetic, catching a fish, building a dog house, or planning some deviltry. And the psychological pattern followed is the same as that involved in the desire for new experience which I illustrated in Pasteur’s pursuit of a problem, document No. 6, p. 10. From the standpoint of _interest_ the nature of the problem and the means of its pursuit and solution make no difference. The latter are moral questions.