riness shall give place to
rational habits and views, in harmony with nature and ethical customs.
He must not abuse nature, nor slight the ethical code of his people, nor
despise the gifts of Providence (whether for weal or woe), unless he is
willing to be crushed in the collision with these more substantial
elements.

Sec. 17. In the narrowest, but most usual application of the term, we
understand by "education" the influence of the individual upon the
individual, exerted with the object of developing his powers in a
conscious and methodical manner, either generally or in special
directions, the educator being relatively mature, and exercising
authority over the relatively immature pupil. Without authority on the
one hand and obedience on the other, education would lack its ethical
basis--a neglect of the will-training could not be compensated for by
any amount of knowledge or smartness.

Sec. 18. The general province of education includes the development of the
individual into the theoretical and practical reason immanent in him.
The definition which limits education to the development of the
individual into ethical customs (obedience to morality, social
conventionalities, and the laws of the state--Hegel's definition is here
referred to: "The object of education is to make men ethical") is not
comprehensive enough, because it ignores the side of the _intellect_,
and takes note only of the _will_. The individual should not only be man
in general (as he is through the adoption of moral and ethical
forms--which are _general_ forms, customs, or laws, and thus the forms
imposed by the _will_ of the _race_), but he should also be a
self-conscious subject, a particular individual (man, through his
intellect, exists for himself as an individual, while through his
general habits and customs he loses his individuality and spontaneity).

Sec. 19. Education has a definite object in view and it proceeds by grades
of progress toward it. The systematic tendency is essential to all
education, properly so called.

Sec. 20. Division of labor has become requisite in the higher spheres of
teaching. The growing multiplicity of branches of knowledge creates the
necessity for the specialist as teacher. With this tendency to
specialties it becomes more and more difficult to preserve what is so
essential to the pupil--his rounded human culture and symmetry of
development. The citizen of modern civilization sometimes appears to be
an art