All communication is like art. It may fairly be said, therefore, that any social arrangement that remains vitally social, or vitally shared, is educative to those who participate in it. Only when it becomes cast in a mold and runs in a routine way does it lose its educative power.

The intimation never wholly deserts us that there is, in the unformed activities of childhood and youth, the possibilities of a better life for the community as well as for individuals here and there. This dim sense is the ground of our abiding idealization of childhood.

The devotion of democracy to education is a familiar fact. . . . [A] government resting upon popular suffrage cannot be successful unless those who elect . . . their governors are educated.

When others are not doing what we would like them to or are threatening disobedience, we are most conscious of the need of controlling them and of the influences by which they are controlled.

The problem of restoring integration and co-operation between man's beliefs about the world in which he lives and his beliefs about values and purposes that should direct his conduct is the deepest problem modern life. It is the problem of any philosophy that is not isolated from life.

There is no god and there is no soul. Hence, there is no need for the props of traditional religion. With dogma and creed excluded, then immutable truth is dead and buried. There is no room for fixed and natural law or permanent moral absolutes.

There is more than a verbal tie between the words common, community, and communication.