where it is going and what progress it is making. This outline presents a fairly successful scale for character-rating.

III. The End is Personal.-The school is made for the child and not the child for the school. The kingdom of Character Education is in the hearts, minds, and muscles of children, not in general precepts or abstract principles. Cultivate persons who live gracefully and helpfully, not virtues that seem desirable. The virtues are the flowers of the good life. Its roots, trunk, twigs, and fruits are made out of deeds, including thought-deeds.

IV. The End is Social.-Organize the school as a whole and in every part as a democratic community of persons. "To socialize, to citizenize and to moralize are the same." Societies and democracies of the future will be safe and wholesome if the thoughts, sympathies and activities of children are socially recentered.

V. The End is Practical.-The moral person is not simply abstractly good but good for something. He is part of a busy, constructive, creative program. He works, plays, studies, loves and worships. The center of gravity of moral values has shifted once and for all and finally away from the favored ones of wealth and prestige whose virtues are just humanity's adornments, to the mass of busy, common folk who are doing the work of the world. The virtues are not treasures to be won but attitudes towards the actual situations men and women have to face. Not virtue for virtue's sake but rightness and righteousness for life's sake the growing, self-realizing life of individuals and societies.

VI. The Sure Foundations of Character Lie in Conduct.The school throughout must be a personally acquiring, socially adjusting, mutually achieving society, not a conversation club or a lecture bureau. Its problems must be real. One actual ethical situation met and solved is worth more to the child than a dozen imaginary moral questions selected as topics of discussion. Practice the good life rather than entertain thoughts about it.

VII. Vitalize Conduct through the Sympathies.-The likes, the desires, the longings, the loves are springs of action. Build up bodies of specific dislikes and hatreds of ugliness in conduct and sets of tastes and prejudices in favor of that which is clean, kindly, courageous, noble. The moral feelings should be instruments of the real self in the act of meeting actual situations.

VIII. Furnish the Mind Richly with Imagery and Symbols

of Right Living.-Conduct moves surely in the direction of its dominant imagery. Its mental pictures are its pillar of cloud and pillar of fire. See that the mind of every child is attracted to the best pieces of art; is entangled in the plot of wholesome novels, plays and movies; is resonant with proverbs, poetry, precepts and wise sayings; is vibrant with the rhythm and melody of the best music; is inspired with admiration of great personalities and is self-hypnotized by the thought of noble deeds. Every false brooding is the link of a prisoner's chain or the stone of a prison wall. A clean imagination is the true deliverer. An ideal is a conscious image made personal.

IX. Develop Progressive Skill in Moral Thoughtfulness.During the early years reduce self-conscious goodness and reasoned conduct to a minimum. Don't tempt the child to analyze the moral life until he has one: first, conduct; then the sympathies; next, the imagination, and finally, reasoned behavior. Cultivate the power, on occasion, to face real moral situations thoughtfully, to criticize conduct, to form clear and accurate judgments of right behavior, to organize the feelings into higher ethical sentiments, to attain conscious self-control and to help direct wisely the life of the group.

X. Translate Duty into Beauty.-Like all worth-while games, the game of living is difficult to learn. The sign of mastery is joy in the performance. Cultivate habits of living out gracefully the clean and kindly life. The good character is full of harmony within and without, like the harmony of music. The good in character is like the good in manners but more. Transform sheer duty into an impelling and inviting sense of beauty.

XI. Familiarize Children with the Best of the Racial Traditions.-The life of humanity is a sort of racial organism with unitary being. Its future is created out of its past. The children are its living, growing present. Their characters will be whole and sound in proportion as they draw from the total heritage. They need to live over again some of its myth and legend, its poetry and drama, its work and play, its customs and history. They need to learn its wisdom, respect its great personalities and revere its ideals.

XII. Awaken Loyalty to a Cause.-Character is a by-product of a worthy cause made personal. The cause should usually be a real situation, always capable of being carried over into a completed and alleviating thought or act, not an imaginary one that ends in a sentiment. It must always be within the child's grasp a flower to a sick child, help to a tired mother,

food to a famine-stricken country, completion of a school project. It should summon the child's own discriminating thought and effort and stand out as an end desired and sought after. Character consists in thoughtful selection of a cause together with personal loyalty to that cause.

XIII. Stimulate the Spirit of Reverence.-Feel after, with the child, the Life that is more than meat, the Truth that is more than fact, the Law that is more than event. Don't preach; don't pretend. Be simple, direct, genuine. Admiration of comely objects is schooling in the highest act of worship. Respect for laws of nature and of the state are elements in the truest reverence. To feel the fascination of the quest for fuller knowledge is not different in kind from hunger and thirst after righteousness. Love of noble personalities is not unlike devotion to the Spirit of Life. The person is morally safe who has reverence within his inner parts.

(1) The Foundations of Character.-The most essential fact of all . . . is that the sure foundation of the good life is doing the deed, living the life. Moral ideas not based on deeds are hollow; ethical faith without works is dead.

Next in point of time and second also in the emphasis they deserve are the moral feelings. They develop early and behave like instincts. Education does not create them; it may safely assume and use them. That which the child in later years thinks is right will be in terms of what he has done and admired.

Last in the order of time, but not least in importance, is moral thoughtfulness. No child should leave the public school who has not gained the ability to make clear, quick, accurate and trustworthy judgments about such moral situations as the average person habitually meets.

Practice in thoughtful self-control in the midst of the group, leading and being led towards that which is likeable and lovable, is the keynote of right citizenship and of the good life.

(2) The Three-Fold Re-centering.-The child is born into the world with the self relatively unorganized-a bundle of possibilities. The synthesis that takes place is determined by two agencies (a) the ripening of the native or instinctive tendencies, and (b) the word of education in its widest sense, including the direct efforts of parents and teachers in repressing or stimulating or reshaping the several instincts, and indirectly through creating the right environment.

Amongst the native endowments the dominant one is selfregard. The chances are that the child shall become immod

erately self-centered, and that the organization which takes place will be on the lower level of cruder instincts and desires. (1) Self-regard has been tremendously strong amongst animals and in primitive human life and crops out in children. (2) The undeveloped child is constantly the recipient of kindnesses and learns to think that folks and all things exist for him. (3) He takes at face value the overestimation of his own worth by jealous parents and kin, resulting in heightened self-esteem. (4) Consciousness is personal and one's own thoughts and interests are far more vivid and real than are those that reach out beyond this self.

Most of the ills, distresses and tragedies of human kind are directly traceable to blindnesses and selfishness. The supreme task of education is to carry the child so actively out into the life of others, and up into ideal interests that a crude selfcenteredness is impossible.

It must not be forgotten that the original, inherited, relatively unorganized selfhood is the raw stuff out of which any character qualities will ever be made. The child's personality must be respected, its dignity and worth assumed at every step.

In their development the moral values, if liveable and useful, must remain ultimately personal. The average normal child, however, needs a three-fold recentering:

1. The transformation of a lower selfhood of cruder instincts and desires into "higher" personality of refined tastes of insight, outlook and intelligent purpose.

2. An awakening into wholesome appreciation of the interests and well-being of others and participation in their programs, customs, conventions and institutions, and loyalty to their ideals.

3. A disinterested admiration of the non-personal values in Nature and Life that glorify both the self and other-than-self and culminate in a spirit of reverence.

To bring about this three-fold ordering of the original unorganized life of childhood is the end and aim of character education.

It will be seen in advance that it does not matter so much whether ethics is taught as a school subject, although that is sometimes unobjectionable; it is not necessary to extract moral blessings from the various subjects of instruction, even if they are heavy with "lessons" for conduct; it is not important to discuss the "virtues," for character often becomes angular and awkward through self-consciousness. The end of it all is that

the child should learn to respond to the natural situations he meets naturally and well; that his "schooling" in the moral life should be practice in living happily, faithfully, gracefully and ideally the larger relations into which he is about to emerge.

19. Acquisition of Ideals and Character Building [VOELKER, Paul F., The Function of Ideals and Attitudes in Education, pp. 38, 51-52. New York, Teachers College, Columbia University, 1921.]

The experiment made in this field by Voelker was the most comprehensive that had been made up to that time. His results and interpretations have been questioned. It is prob able that a more refined technique used with thousands of children would produce similar results.

The first step in the solution of the function of ideals and attitudes, is to determine how great emotional drives may be brought under control; how safety valves may be provided and how other drives may be detached from the objects which originally stimulate them to reaction, and become attached to . . . different objects. [This may involve]: (a) dissociation of a response from its natural stimulus; (b) attachment of another response to an object and to the feelings that the object instinctively arouses; (c) attachment of an emotion with its characteristic response to a familiar situation which had never before evoked this emotion and response; (d) "attachment of natural reaction to a stimulus that is not its natural stimulus;" and (e) securing a new response to a new situation by way of an old emotion (sublimation of instinct).

[The second thing to be kept in mind is that ideals dominate large adjustments.]

.. The personality of the teacher or leader is the fundamental factor in the establishment of standards and traditions "As is the teacher so is the school." The concrete reality of a living personality in daily contact with the child is perhaps the most effective source of his ideals. There is nothing more contagious than personal example. The virtues and the vices of the leader tend to be imitated by the members of the group. The attitudes, tastes, prejudices, and ideals of the leader tend to be unconsciously absorbed. The sum total of the leader's attitudes, tastes, prejudices and ideals constitute his personality. Ideals thus become "inspiring" when they are exemplified in the life of an individual, and the influence of such an in