For the consummation of any process of growth is always the perfection, the final well-being, of the thing that grows; and therefore in each successive stage of the process there is a truer prefigurement of the perfection which is being gradually achieved, and a fuller sense of that well-being which, at its highest level, is perfection's other self.
For the Utopian, then, to walk in the path of self-realisation is its own reward; and to wander from that path is its own punishment.

But as the forces of Nature are all co-operating to keep the child in the path of self-realisation, and as Egeria has allied herself with those forces and is working with them in every possible way, the rewards which the Utopian wins for himself are very many, while the punishments which he inflicts on himself are very few.

In other words, the pressure on him to exert himself is so strong, his opportunities for exerting himself (under Egeria's sympathetic rule) are so many, and the pleasure of exerting himself is found to be so great, that the temptation to be idle or rebellious can scarcely be said to exist.
It is indeed in respect of the motives to exertion which they respectively supply, that the superiority of the Utopian to the conventional type of education is perhaps most pronounced.

I have said that Egeria allies herself with the expansive forces of Nature.
The teacher of the conventional type has to fight against those forces.

Let us assume that the two teachers are on a level in respect of their capacity for influencing and stimulating their pupils, and let us indicate that level by the algebraical symbol _x_.