aning. The
inequality of achievement between the mature and the immature not only
necessitates teaching the young, but the necessity of this teaching
gives an immense stimulus to reducing experience to that order and form
which will render it most easily communicable and hence most usable.

3. The Place of Formal Education. There is, accordingly, a marked
difference between the education which every one gets from living
with others, as long as he really lives instead of just continuing to
subsist, and the deliberate educating of the young. In the former case
the education is incidental; it is natural and important, but it is not
the express reason of the association. While it may be said, without
exaggeration, that the measure of the worth of any social institution,
economic, domestic, political, legal, religious, is its effect in
enlarging and improving experience; yet this effect is not a part of
its original motive, which is limited and more immediately practical.
Religious associations began, for example, in the desire to secure the
favor of overruling powers and to ward off evil influences; family
life in the desire to gratify appetites and secure family perpetuity;
systematic labor, for the most part, because of enslavement to others,
etc. Only gradually was the by-product of the institution, its effect
upon the quality and extent of conscious life, noted, and only more
gradually still was this effect considered as a directive factor in the
conduct of the institution. Even today, in our industrial life, apart
from certain values of industriousness and thrift, the intellectual and
emotional reaction of the forms of human association under which the
world's work is carried on receives little attention as compared with
physical output.

But in dealing with the young, the fact of association itself as an
immediate human fact, gains in importance. While it is easy to ignore in
our contact with them the effect of our acts upon their disposition,
or to subordinate that educative effect to some external and tangible
result, it is not so easy as in dealing with adults. The need of
training is too evident; the pressure to accomplish a change in their
attitude and habits is too urgent to leave these consequences wholly
out of account. Since our chief business with them is to enable them to
share in a common life we cannot help considering whether or no we are
forming the powers which will secure this ability. If humanity ha