Emile by Jean-Jacques Rousseau (new ebook reader TXT) 📖

the present good of avoiding punishment or reproof outweighs the remoter good of speaking the truth. Under a free and natural education why should your child lie? What has he to conceal from you? You do not thwart him, you do not punish him, you demand nothing from him. Why should he not tell everything to you as simply as to his little playmate? He cannot see anything more risky in the one course than in the other.

The lie concerning duty is even less natural, since promises to do or refrain from doing are conventional agreements which are outside the state of nature and detract from our liberty. Moreover, all promises made by children are in themselves void; when they pledge themselves they do not know what they are doing, for their narrow vision cannot look beyond the present. A child can hardly lie when he makes a promise; for he is only thinking how he can get out of the present difficulty, any means which has not an immediate result is the same to him; when he promises for the future he promises nothing, and his imagination is as yet incapable of projecting him into the future while he lives in the present. If he could escape a whipping or get a packet of sweets by promising to throw himself out of the window to-morrow, he would promise on the spot. This is why the law disregards all promises made by minors, and when fathers and teachers are stricter and demand that promises shall be kept, it is only when the promise refers to something the child ought to do even if he had made no promise.

The child cannot lie when he makes a promise, for he does not know what he is doing when he makes his promise. The case is different when he breaks his promise, which is a sort of retrospective falsehood; for he clearly remembers making the promise, but he fails to see the importance of keeping it. Unable to look into the future, he cannot foresee the results of things, and when he breaks his promises he does nothing contrary to his stage of reasoning.

Children’s lies are therefore entirely the work of their teachers, and to teach them to speak the truth is nothing less than to teach them the art of lying. In your zeal to rule, control, and teach them, you never find sufficient means at your disposal. You wish to gain fresh influence over their minds by baseless maxims, by unreasonable precepts; and you would rather they knew their lessons and told lies, than leave them ignorant and truthful.

We, who only give our scholars lessons in practice, who prefer to have them good rather than clever, never demand the truth lest they should conceal it, and never claim any promise lest they should be tempted to break it. If some mischief has been done in my absence and I do not know who did it, I shall take care not to accuse Emile, nor to say, “Did you do it?” [Footnote: Nothing could be more indiscreet than such a question, especially if the child is guilty.

Then if he thinks you know what he has done, he will think you are setting a trap for him, and this idea can only set him against you.

If he thinks you do not know, he will say to himself, “Why should I make my fault known?” And here we have the first temptation to falsehood as the direct result of your foolish question.] For in so doing what should I do but teach him to deny it? If his difficult temperament compels me to make some agreement with him, I will take good care that the suggestion always comes from him, never from me; that when he undertakes anything he has always a present and effective interest in fulfilling his promise, and if he ever fails this lie will bring down on him all the unpleasant consequences which he sees arising from the natural order of things, and not from his tutor’s vengeance. But far from having recourse to such cruel measures, I feel almost certain that Emile will not know for many years what it is to lie, and that when he does find out, he will be astonished and unable to understand what can be the use of it. It is quite clear that the less I make his welfare dependent on the will or the opinions of others, the less is it to his interest to lie.

When we are in no hurry to teach there is no hurry to demand, and we can take our time, so as to demand nothing except under fitting conditions. Then the child is training himself, in so far as he is not being spoilt. But when a fool of a tutor, who does not know how to set about his business, is always making his pupil promise first this and then that, without discrimination, choice, or proportion, the child is puzzled and overburdened with all these promises, and neglects, forgets or even scorns them, and considering them as so many empty phrases he makes a game of making and breaking promises. Would you have him keep his promise faithfully, be moderate in your claims upon him.

The detailed treatment I have just given to lying may be applied in many respects to all the other duties imposed upon children, whereby these duties are made not only hateful but impracticable.

For the sake of a show of preaching virtue you make them love every vice; you instil these vices by forbidding them. Would you have them pious, you take them to church till they are sick of it; you teach them to gabble prayers until they long for the happy time when they will not have to pray to God. To teach them charity you make them give alms as if you scorned to give yourself. It is not the child, but the master, who should give; however much he loves his pupil he should vie with him for this honour; he should make him think that he is too young to deserve it. Alms-giving is the deed of a man who can measure the worth of his gift and the needs of his fellow-men. The child, who knows nothing of these, can have no merit in giving; he gives without charity, without kindness; he is almost ashamed to give, for, to judge by your practice and his own, he thinks it is only children who give, and that there is no need for charity when we are grown up.

Observe that the only things children are set to give are things of which they do not know the value, bits of metal carried in their pockets for which they have no further use. A child would rather give a hundred coins than one cake. But get this prodigal giver to distribute what is dear to him, his toys, his sweets, his own lunch. and we shall soon see if you have made him really generous.

People try yet another way; they soon restore what he gave to the child, so that he gets used to giving everything which he knows will come back to him. I have scarcely seen generosity in children except of these two types, giving what is of no use to them, or what they expect to get back again. “Arrange things,” says Locke.

“so that experience may convince them that the most generous giver gets the biggest share.” That is to make the child superficially generous but really greedy. He adds that “children will thus form the habit of liberality.” Yes, a usurer’s liberality, which expects cent. per cent. But when it is a question of real giving, good-bye to the habit; when they do not get things back, they will not give.

It is the habit of the mind, not of the hands, that needs watching.

All the other virtues taught to children are like this, and to preach these baseless virtues you waste their youth in sorrow. What a sensible sort of education!

Teachers, have done with these shams; be good and kind; let your example sink into your scholars’ memories till they are old enough to take it to heart. Rather than hasten to demand deeds of charity from my pupil I prefer to perform such deeds in his presence, even depriving him of the means of imitating me, as an honour beyond his years; for it is of the utmost importance that he should not regard a man’s duties as merely those of a child. If when he sees me help the poor he asks me about it, and it is time to reply to his questions, [Footnote: It must be understood that I do not answer his questions when he wants; that would be to subject myself to his will and to place myself in the most dangerous state of dependence that ever a tutor was in.] I shall say, “My dear boy, the rich only exist, through the goodwill of the poor, so they have promised to feed those who have not enough to live on, either in goods or labour.” “Then you promised to do this?” “Certainly; I am only master of the wealth that passes through my hands on the condition attached to its ownership.”

After this talk (and we have seen how a child may be brought to understand it) another than Emile would be tempted to imitate me and behave like a rich man; in such a case I should at least take care that it was done without ostentation; I would rather he robbed me of my privilege and hid himself to give. It is a fraud suitable to his age, and the only one I could forgive in him.

I know that all these imitative virtues are only the virtues of a monkey, and that a good action is only morally good when it is done as such and not because of others. But at an age when the heart does not yet feel anything, you must make children copy the deeds you wish to grow into habits, until they can do them with understanding and for the love of what is good. Man imitates, as do the beasts.

The love of imitating is well regulated by nature; in society it becomes a vice. The monkey imitates man, whom he fears, and not the other beasts, which he scorns; he thinks what is done by his betters must be good. Among ourselves, our harlequins imitate all that is good to degrade it and bring it into ridicule; knowing their owners’ baseness they try to equal what is better than they are, or they strive to imitate what they admire, and their bad taste appears in their choice of models, they would rather deceive others or win applause for their own talents than become wiser or better. Imitation has its roots in our desire to escape from ourselves. If I succeed in my undertaking, Emile will certainly have no such wish. So we must dispense with any seeming good that might arise from it.

Examine your rules of education; you will find them all topsy-turvy, especially in all that concerns virtue and morals. The only moral lesson which is suited for a child—the most important lesson for every time of life—is this: “Never hurt anybody.” The very rule of well-doing, if not subordinated to this rule, is dangerous, false, and contradictory. Who is there who does no good? Every one does some good, the wicked as well as the righteous; he makes one happy at the cost of the misery of a hundred, and hence spring all our misfortunes. The noblest virtues are negative, they are also the most difficult, for they make little show, and do not even make room for that pleasure so dear to the heart of man, the thought that