[12] That is, punishment is retributive and not corrective. Justice requires that each man shall have the fruits of his own deeds; in this it assumes that each and every man is free and self-determined. It proposes to treat each man as free, and as the rightful owner of his deed and its consequences. If he does a deed which is destructive to human rights, it shall destroy his rights and deprive him of property, personal freedom, or even of life. But corrective punishment assumes immaturity of development and consequent lack of freedom. It belongs to the period of nurture, and not to the period of maturity. The tendency in our schools is, however, to displace the forms of mere corrective punishment (corporal chastisement), and to substitute for them forms founded on retribution—e.g., deprivation of privileges. See secs. 42 and 43.
[13] Faust; Part I., Scene I. "How all weaves itself into the Whole! Each works and lives in the other! How the heavenly influences ascend and descend, and reach each other the golden buckets!"
[14] Hume, in his famous sketch of the Human Understanding, makes all the perceptions of the human mind resolve themselves into two distinct kinds: impressions and ideas. "The difference between them consists in the degrees of force and liveliness with which they strike upon the mind, and make their way into our thought and consciousness. Those perceptions which enter with the most force and violence we may name impressions, and under this name include all our sensations, passions, and emotions, as they make their first appearance in the soul. By ideas, I mean the faint images of these in thinking and reasoning." "The identity which we ascribe to the mind of man is only a fictitious one."
From this we see that his stand-point is that of "sensuous ideas," the first stage of reflection. The second or third stage of reflection, if consistent, would not admit the reality to be the object of sense-impressions, and the abstract ideas to be only "faint images." One who holds, like Herbert Spencer, that persistent force is the ultimate reality—"the sole truth, which transcends experience by underlying it"—ought to hold that the generalization which reaches the idea of unity of force is the truest and most adequate of thoughts. And yet Herbert Spencer holds substantially the doctrine of Hume, in the words: "We must predicate nothing of objects too great or too multitudinous to be mentally represented, or we must make our predications by means of extremely inadequate representations of such objects—mere symbols of them." (Page 27 of "First Principles.")