The aim of education is to enable individuals to continue their education ... (and) the object and reward of learning is continued capacity for growth. Now this idea cannot be applied to all the members of a society except where intercourse of man with man is mutual, and except where there is adequate provision for the reconstruction of social habits and institutions by means of wide stimulation arising from equitably distributed interests. And this means a democratic society.

Continuity of life means continual readaptation of the environment to the needs of living organisms.

A child may have to be snatched with roughness away from a fire so that he shall not be burnt.

A man can be prevented from breaking into other persons' houses by shutting him up, but shutting him up may not alter his disposition to commit burglary.

What, after all, is the public under present conditions? What are the reasons for its eclipse? What hinders it from finding and identifying itself? By what means shall its inchoate and amorphous estate be organized into effective political action relevant to present social needs and opportunities? What has happened to the public in the century and a half since the theory of political democracy was urged with such assurance and hope?

A child might be made to bow every time he met a certain person by pressure on his neck muscles, and bowing would finally become automatic. It would not, however, be an act of recognition or deference on his part, till he did it with a certain end in view - as having a certain meaning.

We have advanced far enough to say that democracy is a way of life. We have yet to realize that it is a way of personal life and one which provides a moral standard for personal conduct.