mpleted being, the final ideal is immobile. An abstract and indefinite
future is in control with all which that connotes in depreciation of
present power and opportunity.

Since the goal of perfection, the standard of development, is very far
away, it is so beyond us that, strictly speaking, it is unattainable.
Consequently, in order to be available for present guidance it must be
translated into something which stands for it. Otherwise we should
be compelled to regard any and every manifestation of the child as an
unfolding from within, and hence sacred. Unless we set up some definite
criterion representing the ideal end by which to judge whether a given
attitude or act is approximating or moving away, our sole alternative is
to withdraw all influences of the environment lest they interfere with
proper development. Since that is not practicable, a working substitute
is set up. Usually, of course, this is some idea which an adult would
like to have a child acquire. Consequently, by "suggestive questioning"
or some other pedagogical device, the teacher proceeds to "draw out"
from the pupil what is desired. If what is desired is obtained, that
is evidence that the child is unfolding properly. But as the pupil
generally has no initiative of his own in this direction, the result is
a random groping after what is wanted, and the formation of habits of
dependence upon the cues furnished by others. Just because such methods
simulate a true principle and claim to have its sanction they may do
more harm than would outright "telling," where, at least, it remains
with the child how much will stick.

Within the sphere of philosophic thought there have been two typical
attempts to provide a working representative of the absolute goal. Both
start from the conception of a whole--an absolute--which is "immanent"
in human life. The perfect or complete ideal is not a mere ideal; it
is operative here and now. But it is present only implicitly,
"potentially," or in an enfolded condition. What is termed development
is the gradual making explicit and outward of what is thus wrapped up.
Froebel and Hegel, the authors of the two philosophic schemes
referred to, have different ideas of the path by which the progressive
realization of manifestation of the complete principle is effected.
According to Hegel, it is worked out through a series of historical
institutions which embody the different factors in the Absolute.
According to Froebel, the a