to be met in order
to secure a situation favorable to effective thinking, freedom will take
care of itself. The individual who has a question which being really a
question to him instigates his curiosity, which feeds his eagerness for
information that will help him cope with it, and who has at command
an equipment which will permit these interests to take effect, is
intellectually free. Whatever initiative and imaginative vision he
possesses will be called into play and control his impulses and habits.
His own purposes will direct his actions. Otherwise, his seeming
attention, his docility, his memorizings and reproductions, will partake
of intellectual servility. Such a condition of intellectual subjection
is needed for fitting the masses into a society where the many are not
expected to have aims or ideas of their own, but to take orders from the
few set in authority. It is not adapted to a society which intends to be
democratic.

Summary. True individualism is a product of the relaxation of the grip
of the authority of custom and traditions as standards of belief. Aside
from sporadic instances, like the height of Greek thought, it is a
comparatively modern manifestation. Not but that there have always been
individual diversities, but that a society dominated by conservative
custom represses them or at least does not utilize them and promote
them. For various reasons, however, the new individualism was
interpreted philosophically not as meaning development of agencies
for revising and transforming previously accepted beliefs, but as an
assertion that each individual's mind was complete in isolation from
everything else. In the theoretical phase of philosophy, this produced
the epistemological problem: the question as to the possibility of any
cognitive relationship of the individual to the world. In its practical
phase, it generated the problem of the possibility of a purely
individual consciousness acting on behalf of general or social
interests,--the problem of social direction. While the philosophies
which have been elaborated to deal with these questions have not
affected education directly, the assumptions underlying them have
found expression in the separation frequently made between study and
government and between freedom of individuality and control by others.
Regarding freedom, the important thing to bear in mind is that it
designates a mental attitude rather than external unconstraint of
movements, but tha