same man under different circumstances, it may have quite a different
significance, or may possess an entirely opposite character. Appeal must
be made, then, to the individual conscience of each one to decide what
is and what is not permissible to that individual under the given
circumstances. Education must make it its first aim to awaken in the
pupil a sensitiveness to spiritual and ethical distinctions which knows
that nothing is in its own nature morally insignificant or indifferent,
but shall recognize, even in things seemingly small, a universal human
significance. But, yet, in relation to the highest interests of morality
or the well-being of society, the pupil must be taught to subordinate
without hesitation all that relates exclusively to his own personal
comfort or welfare for the well-being of his fellow-men, or for moral
rectitude.

When we reflect upon habit, it at once assumes for us the character of
useful or injurious. The consequences of a habit are not indifferent.

Whatever action tends as a harmonious means to the realization of our
purpose is desirable or advantageous, and whatever either partially
contradicts or wholly destroys it is disadvantageous. Advantage and
disadvantage being, then, only relative terms, dependent upon the aim or
purpose which we happen to have in view, a habit which may be
advantageous to one man under certain circumstances may be
disadvantageous to another man, or even to the same man, under other
circumstances. Education must, then, accustom the youth to consider for
himself the expediency or inexpediency of any action in relation to his
own vocation in life. He must not form habits which will be inexpedient
with regard to that.

Sec. 31. There is, however, an _absolute_ distinction of habits as morally
good and bad. From this absolute stand-point we must, after all, decide
what is for us allowable or forbidden, what is expedient and what
inexpedient.

Sec. 32. As to its form, habit may be either passive or active. By passive
habit is meant a habit of composure which surveys undisturbed whatever
vicissitudes, either external or internal, may fall to our lot, and
maintains itself superior to them all, never allowing its power of
acting to be paralyzed by them. It is not, however, merely a stoical
indifference, nor is it the composure which comes from inability to
receive impressions--a sort of impassivity. It is that composure which
is the highest result of power. Nor i