so elevate the whole conception which has been treated in this and in the last address, and fit it into a larger system of knowledge. On this larger system itself I shall shed new light and greater clearness by that conception. But first let me describe exactly the true nature of the new education, a general description of which I have just ended.
32. This education, then, no longer appears, as it did at the beginning of our address to-day, simply as the art of training the pupil to pure morality, but is rather the art of training the whole man completely and fully for manhood. In this connection there are two essentials. First, in regard to form, it is the real living human being, not simply the shadow and phantom of a man, who is to be trained to the very roots of his life. Then, in regard to content, all the essential component parts of man are to be developed equally and without exception. These component parts are understanding and will; and education has to aim at clearness in the former and at purity in the latter. Now, in regard to clearness in the former, two main questions must be raised; first, what it is that the pure will really wishes, and by what means this wish is to be attained; under this head is included all other knowledge which is to be taught to the pupil; secondly, what this pure will is in principle and essence; under this head is included knowledge of religion. The essentials mentioned, and their development until they influence life, education demands absolutely, and does not intend to exempt anyone from them in the slightest degree, for everyone must be a complete man. As to what anyone may become in addition, and as to the particular form general human nature may take or receive in him, this does not concern universal education, and lies beyond its scope.
