e office to those whose work is to
collect knowledge.

Sec. 28. Education seeks to transform every particular condition so that it
shall no longer seem strange to the mind or in anywise foreign to its
own nature. This identity of consciousness, and the special character of
anything done or endured by it, we call Habit [habitual conduct or
behavior]. It conditions formally all progress; for that which is not
yet become habit, but which we perform with design and an exercise of
our will, is not yet a part of ourselves.

Sec. 29. As to Habit, we have to say next that it is at first indifferent
as to what it relates. But that which is to be considered as indifferent
or neutral cannot be defined in the abstract, but only in the concrete,
because anything that is indifferent as to whether it shall act on these
particular men, or in this special situation, is capable of another or
even of the opposite meaning for another man or men for the same men or
in other circumstances. Here, then, appeal must be made to the
individual conscience in order to be able from the depths of
individuality to separate what we can permit to ourselves from that
which we must deny ourselves. The aim of Education must be to arouse in
the pupil this spiritual and ethical sensitiveness which does not
recognize anything as _merely_ indifferent, but rather knows how to
seize in everything, even in the seemingly small, its universal human
significance. But in relation to the highest problems he must learn that
what concerns his own immediate personality is entirely indifferent.

Sec. 30. Habit lays aside its indifference to an external action through
reflection on the advantage or disadvantage of the same. Whatever tends
as a harmonious means to the realization of an end is advantageous, but
that is disadvantageous which, by contradicting its idea, hinders or
destroys it. Advantage and disadvantage being then only _relative_
terms, a habit which is advantageous for one man in one case may be
disadvantageous for another man, or even for the same man, under
different circumstances. Education must, therefore, accustom the youth
to judge as to the expediency or inexpediency of any action in its
relation to the essential vocation of his life, so that he shall avoid
that which does not promote its success.

Sec. 31. But the _absolute_ distinction of habit is the moral distinction
between the good and the bad. For from this standpoint alone can we
finally de