Schools are, indeed, one important method of the transmission which forms the dispositions of the immature; but it is only one means, and, compared with other agencies, a relatively superficial means. Only as we have grasped the necessity of more fundamental and persistent modes of tuition can we make sure of placing the scholastic methods in their true context.

In fact, the human young are so immature that if they were left to themselves without the guidance and succor of others, they could not acquire the rudimentary abilities necessary for physical existence.

Historically the great movements for human liberation have always been movements to change institutions and not to preserve them intact. It follows from what has been said that there have been movements to bring about a changed distribution of power to do - and power to think and to express thought is a power to do- so that there would be a more balanced, a more equal, even, and equitable system of human liberties.

I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context.

Thinking is the accurate and deliberate instituting of connections between what is done and its consequences.

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.

Every serious-minded person knows that a large part of the effort required in moral discipline consists in the courage needed to acknowledge the unpleasant consequences of one's past and present acts.