It is generally admitted, for example, that such mental qualities as attention, memory, judgment, intelligence, reason, such moral qualities as loyalty, courage, truthfulness, kindness, unselfishness, such semi-moral qualities as cleanliness, orderliness, carefulness, alertness, industry, punctuality, are capable of being developed by education.

It is further admitted that such special qualities as literary or artistic taste, the mathematical or the historical sense, an aptitude for business or finance, are ready to evolve themselves, in response to the fostering influence of practical experience directed by skilful teaching.

It is admitted, in other words, that there is much in human nature, apart from what is purely or mainly physical, which is both capable and worthy of cultivation, and which education ought therefore to try to cultivate.
So far, so good.

These admissions, with the fundamental admission which underlies them all, might form the basis of a sound philosophy of education, if they were not liable to be stultified and even nullified by the counter assumption that human nature is innately evil and corrupt.

For from the latter assumption has followed, both logically and naturally, a theory of education which is not merely unfavourable but fatal to growth.