these subjects, and, guided by its happy instinct, it aimed at producing, far more than at merely receiving, such knowledge. Then, in regard to the subjects taught, this education usually succeeded best, in exception to the rule, with those which it allowed to be practised actively. For instance, the classical language[1] in which writing and speaking were the aim was nearly always fairly well learned; whereas the other language,[2] in which practice in writing and speaking was neglected, was usually learned very badly and superficially, and was forgotten in later years. It follows, therefore, from previous experience, that it is the development of mental activity by means of instruction which alone produces pleasure in knowledge simply as such, and so keeps the mind open for moral training; on the other hand, purely passive receptivity paralyses and kills knowledge, just as it inevitably corrupts the moral sense completely.
22. To return again to the pupil under the new education. It is evident that, spurred on by his love, he will learn much and, since he understands everything in its relations and immediately puts into action what he has understood, he will learn it correctly and will never forget it. Yet that is but incidental. More important is the fact that this love exalts his personality and introduces him systematically and deliberately into a wholly new order of things, into which hitherto only a few, favoured by God, came by accident. The love which spurs him on aims not at sensuous enjoyment, which quite ceases to be a motive for him, but at mental activity and the law of that activity for their own sakes. Now, it is not this mental activity in general with which morality is concerned; for this purpose a special direction must be given to that activity. Yet this love is the specific
