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Does the same hold for the young student? Is all our knowledge more or less doubtful, so that we should hold ourselves ready to modify our ideas at any time? And, remembering the common tendency to become dogmatic and unprogressive on that account, should the young student, in particular, regard some degree of uncertainty about his facts as the ideal state of mind for him to reach? Or would such uncertainty too easily undermine his self-confidence and render him vacillating in action? And should firmly fixed ideas, rather than those that are somewhat uncertain, be regarded as his goal, so that the extent to which he feels sure of his knowledge may be taken as one measure of his progress? Or can it be that there are two kinds of knowledge? That some facts are true for all time, and can be learned as absolutely true; and that others are only probabilities and must be treated as such? In that case, which is of the former kind, and which is of the latter?

8. Provision for individuality as an eighth factor in study

The scientific investigator must determine upon his own hypotheses; he must collect and organize his data, must judge their soundness and trace their consequences; and he must finally decide for himself when he has finished a task. All this requires a high degree of intellectual independence, which is possible only through a healthy development of individuality, or of the native self.

A normal self giving a certain degree of independence and even a touch of originality to all of his thoughts and actions is essential to the student's proper advance, as to the work of the scientist. Should the student, therefore, be taught to believe in and trust himself, holding his own powers and tendencies in high esteem? Should he learn even to ascribe whatever merit he may possess to the qualities that are peculiar to him? And should he, accordingly, look upon the ideas and influences of other persons merely as a means—though most valuable—for the development of this self that he holds so sacred? Or should he learn to depreciate himself, to deplore those qualities that distinguish him from others? And should he, in consequence, regard the ideas and influences of others as a valuable means of suppressing, or escaping from, his native self and of making him like other persons?