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 that are quite different and completely beyond the influence of that education; in contrast to this, the new education must be able surely and infallibly to mould and determine according to rules the real vital impulses and actions of its pupils.

14. Now perchance someone might say, as indeed those who administer the present system of education almost without exception actually do say: “What more should one expect of any education than that it should point out what is right to the pupil and exhort him earnestly to it; whether he wishes to follow such exhortations is his own affair and, if he does not, his own fault; he has free will, which no education can take from him.” Then, in order to define more clearly the new education which I propose, I should reply that that very recognition of, and reliance upon, free will in the pupil is the first mistake of the old system and the clear confession of its impotence and futility. For, by confessing that after all its most powerful efforts the will still remains free, that is, hesitating undecided between good and evil, it confesses that it neither is able, nor wishes, nor longs to fashion the will and (since the latter is the very root of man) man himself, and that it considers this altogether impossible. On the other hand, the new education must consist essentially in this, that it completely destroys freedom of will in the soil which it undertakes to cultivate, and produces on the contrary strict necessity in the decisions of the will, the opposite being impossible. Such a will can henceforth be relied on with confidence and certainty.

All education aims at producing a stable, settled, and steadfast character, which no longer is developing, but is, and cannot be other than it is. If it did not aim at such a character it would be, not education, but some