men have remained children all their lives, viz., those who needed for their satisfaction the approval of neighbours, and believed they had done nothing right unless they pleased the latter. In contrast to these, strong robust characters have been those few who could rise above the judgment of others and satisfy themselves. As a rule, the latter have been hated, while the former were not, indeed, respected, but were, nevertheless, considered amiable.
151. The foundation of all moral education is this; that one should know there is such an instinct in the child and presuppose it firmly established; then, that one should recognize it when it appears, and gradually develop it more and more by suitable stimulation, and by presenting to it material for its satisfaction. The very first principle is to direct it to the only object that is suitable, viz., to moral matters, but not to put it off with some material that is foreign to it. Learning, for instance, contains within itself its charm and its reward. Strenuous diligence could at most deserve approval as an exercise in self-control; but this free and supererogatory diligence will scarcely find a place, at least in the purely universal national education. That the pupil will learn what he ought to must, therefore, be regarded as a matter of course, of which nothing more is to be said. The quicker and better learning of the more capable mind must be regarded merely as a natural phenomenon, which entitles him to no praise or distinction, and above all does not palliate other defects. It is in moral matters alone that a sphere of action ought to be allotted to this instinct; but the root of all morality is self-possession, self-control, the subordination of the selfish instincts to the idea of the community. By this alone, and by absolutely nothing else, shall it be possible for the pupil to receive the educa-
