We have already noticed the difference in the attitude of a spectator and of an agent or participant. The former is indifferent to what is going on; one result is just as good as another, since each is just something to look at. The latter is bound up with what is going on; its outcome makes a difference to him.

While every social arrangement is educative in effect, the educative effect first becomes an important part of the purpose of the association in connection with the association of the older with the younger.

The only freedom that is of enduring importance is the freedom of intelligence, that is to say, freedom of observation and of judgment, exercised in behalf of purposes that are intrinsically worth while. The commonest mistake made about freedom is, I think, to identify it with freedom of movement, or, with the external or physical side of activity.

The good society was, like the good self, a diverse yet harmonious, growing yet unified whole, a fully participatory democracy in which the powers and capacities of the individuals that comprised it were harmonized by their cooperative activities into a community that permitted the full and free expression of individuality.

If there is one conclusion to which human experience unmistakably points it is that democratic ends demand democratic methods for their realization.

The life of the ancient Greeks and Romans has profoundly influenced our own, and yet the ways in which they affect us do not present themselves on the surface of our ordinary experiences.

All genuine learning comes through experience.