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

the lead is always dissolved. It is strange that so obvious and dangerous an abuse should be tolerated by the police. But indeed well-to-do people, who rarely drink these wines, are not likely to be poisoned by them.] nor other metal in the wine the alkali will slowly [Footnote: The vegetable acid is very gentle in its action. If it were a mineral acid and less diluted, the combination would not take place without effervescence.] combine with the acid, all will remain clear and there will be no precipitate.

Then I poured my alkaline solution first into one glass and then into the other. The wine from our own house remained clear and unclouded, the other at once became turbid, and an hour later the lead might be plainly seen, precipitated at the bottom of the glass.

“This,” said I, “is a pure natural wine and fit to drink; the other is adulterated and poisonous. You wanted to know the use of knowing how to make ink. If you can make ink you can find out what wines are adulterated.”

I was very well pleased with my illustration, but I found it made little impression on my pupil. When I had time to think about it I saw I had been a fool, for not only was it impossible for a child of twelve to follow my explanations, but the usefulness of the experiment did not appeal to him; he had tasted both glasses of wine and found them both good, so he attached no meaning to the word “adulterated” which I thought I had explained so nicely. Indeed, the other words, “unwholesome” and “poison,” had no meaning whatever for him; he was in the same condition as the boy who told the story of Philip and his doctor. It is the condition of all children.

The relation of causes and effects whose connection is unknown to us, good and ill of which we have no idea, the needs we have never felt, have no existence for us. It is impossible to interest ourselves in them sufficiently to make us do anything connected with them. At fifteen we become aware of the happiness of a good man, as at thirty we become aware of the glory of Paradise. If we had no clear idea of either we should make no effort for their attainment; and even if we had a clear idea of them, we should make little or no effort unless we desired them and unless we felt we were made for them. It is easy to convince a child that what you wish to teach him is useful, but it is useless to convince if you cannot also persuade. Pure reason may lead us to approve or censure, but it is feeling which leads to action, and how shall we care about that which does not concern us?

Never show a child what he cannot see. Since mankind is almost unknown to him, and since you cannot make a man of him, bring the man down to the level of the child. While you are thinking what will be useful to him when he is older, talk to him of what he knows he can use now. Moreover, as soon as he begins to reason let there be no comparison with other children, no rivalry, no competition, not even in running races. I would far rather he did not learn anything than have him learn it through jealousy or self-conceit.

Year by year I shall just note the progress he had made, I shall compare the results with those of the following year, I shall say, “You have grown so much; that is the ditch you jumped, the weight you carried, the distance you flung a pebble, the race you ran without stopping to take breath, etc.; let us see what you can do now.”

In this way he is stimulated to further effort without jealousy.

He wants to excel himself as he ought to do; I see no reason why he should not emulate his own performances.

I hate books; they only teach us to talk about things we know nothing about. Hermes, they say, engraved the elements of science on pillars lest a deluge should destroy them. Had he imprinted them on men’s hearts they would have been preserved by tradition.

Well-trained minds are the pillars on which human knowledge is most deeply engraved.

Is there no way of correlating so many lessons scattered through so many books, no way of focussing them on some common object, easy to see, interesting to follow, and stimulating even to a child?

Could we but discover a state in which all man’s needs appear in such a way as to appeal to the child’s mind, a state in which the ways of providing for these needs are as easily developed, the simple and stirring portrayal of this state should form the earliest training of the child’s imagination.

Eager philosopher, I see your own imagination at work. Spare yourself the trouble; this state is already known, it is described, with due respect to you, far better than you could describe it, at least with greater truth and simplicity. Since we must have books. there is one book which, to my thinking, supplies the best treatise on an education according to nature. This is the first book Emile will read; for a long time it will form his whole library, and it will always retain an honoured place. It will be the text to which all our talks about natural science are but the commentary. It will serve to test our progress towards a right judgment, and it will always be read with delight, so long as our taste is unspoilt. What is this wonderful book? Is it Aristotle? Pliny? Buffon? No; it is Robinson Crusoe.

Robinson Crusoe on his island, deprived of the help of his fellow-men, without the means of carrying on the various arts, yet finding food, preserving his life, and procuring a certain amount of comfort; this is the thing to interest people of all ages, and it can be made attractive to children in all sorts of ways. We shall thus make a reality of that desert island which formerly served as an illustration. The condition, I confess, is not that of a social being, nor is it in all probability Emile’s own condition, but he should use it as a standard of comparison for all other conditions.

The surest way to raise him above prejudice and to base his judgments on the true relations of things, is to put him in the place of a solitary man, and to judge all things as they would be judged by such a man in relation to their own utility.

This novel, stripped of irrelevant matter, begins with Robinson’s shipwreck on his island, and ends with the coming of the ship which bears him from it, and it will furnish Emile with material, both for work and play, during the whole period we are considering.

His head should be full of it, he should always be busy with his castle, his goats, his plantations. Let him learn in detail, not from books but from things, all that is necessary in such a case.

Let him think he is Robinson himself; let him see himself clad in skins, wearing a tall cap, a great cutlass, all the grotesque get-up of Robinson Crusoe, even to the umbrella which he will scarcely need. He should anxiously consider what steps to take; will this or that be wanting. He should examine his hero’s conduct; has he omitted nothing; is there nothing he could have done better? He should carefully note his mistakes, so as not to fall into them himself in similar circumstances, for you may be sure he will plan out just such a settlement for himself. This is the genuine castle in the air of this happy age, when the child knows no other happiness but food and freedom.

What a motive will this infatuation supply in the hands of a skilful teacher who has aroused it for the purpose of using it. The child who wants to build a storehouse on his desert island will be more eager to learn than the master to teach. He will want to know all sorts of useful things and nothing else; you will need the curb as well as the spur. Make haste, therefore, to establish him on his island while this is all he needs to make him happy; for the day is at hand, when, if he must still live on his island, he will not be content to live alone, when even the companionship of Man Friday, who is almost disregarded now, will not long suffice.

The exercise of the natural arts, which may be carried on by one man alone, leads on to the industrial arts which call for the cooperation of many hands. The former may be carried on by hermits, by savages, but the others can only arise in a society, and they make society necessary. So long as only bodily needs are recognised man is self-sufficing; with superfluity comes the need for division and distribution of labour, for though one man working alone can earn a man’s living, one hundred men working together can earn the living of two hundred. As soon as some men are idle, others must work to make up for their idleness.

Your main object should be to keep out of your scholar’s way all idea of such social relations as he cannot understand, but when the development of knowledge compels you to show him the mutual dependence of mankind, instead of showing him its moral side, turn all his attention at first towards industry and the mechanical arts which make men useful to one another. While you take him from one workshop to another, let him try his hand at every trade you show him, and do not let him leave it till he has thoroughly learnt why everything is done, or at least everything that has attracted his attention. With this aim you should take a share in his work and set him an example. Be yourself the apprentice that he may become a master; you may expect him to learn more in one hour’s work than he would retain after a whole day’s explanation.

The value set by the general public on the various arts is in inverse ratio to their real utility. They are even valued directly according to their uselessness. This might be expected. The most useful arts are the worst paid, for the number of workmen is regulated by the demand, and the work which everybody requires must necessarily be paid at a rate which puts it within the reach of the poor. On the other hand, those great people who are called artists, not artisans, who labour only for the rich and idle, put a fancy price on their trifles; and as the real value of this vain labour is purely imaginary, the price itself adds to their market value, and they are valued according to their costliness. The rich think so much of these things, not because they are useful, but because they are beyond the reach of the poor. Nolo habere bona, nisi quibus populus inviderit.

What will become of your pupils if you let them acquire this foolish prejudice, if you share it yourself? If, for instance, they see you show more politeness in a jeweller’s shop than in a locksmith’s.

What idea will they form of the true worth of the arts and the real value of things when they see, on the one hand, a fancy price and, on the other, the price of real utility, and that the more a thing costs the less it is worth? As soon as you let them get hold of these ideas, you may give up all attempt at further education; in