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

angry passions spring from selfishness. So it is the fewness of his needs, the narrow limits within which he can compare himself with others, that makes a man really good; what makes him really bad is a multiplicity of needs and dependence on the opinions of others. It is easy to see how we can apply this principle and guide every passion of children and men towards good or evil. True, man cannot always live alone, and it will be hard therefore to remain good; and this difficulty will increase of necessity as his relations with others are extended. For this reason, above all, the dangers of social life demand that the necessary skill and care shall be devoted to guarding the human heart against the depravity which springs from fresh needs.

Man’s proper study is that of his relation to his environment. So long as he only knows that environment through his physical nature, he should study himself in relation to things; this is the business of his childhood; when he begins to be aware of his moral nature, he should study himself in relation to his fellow-men; this is the business of his whole life, and we have now reached the time when that study should be begun.

As soon as a man needs a companion he is no longer an isolated creature, his heart is no longer alone. All his relations with his species, all the affections of his heart, come into being along with this. His first passion soon arouses the rest.

The direction of the instinct is uncertain. One sex is attracted by the other; that is the impulse of nature. Choice, preferences, individual likings, are the work of reason, prejudice, and habit; time and knowledge are required to make us capable of love; we do not love without reasoning or prefer without comparison. These judgments are none the less real, although they are formed unconsciously.

True love, whatever you may say, will always be held in honour by mankind; for although its impulses lead us astray, although it does not bar the door of the heart to certain detestable qualities, although it even gives rise to these, yet it always presupposes certain worthy characteristics, without which we should be incapable of love. This choice, which is supposed to be contrary to reason, really springs from reason. We say Love is blind because his eyes are better than ours, and he perceives relations which we cannot discern. All women would be alike to a man who had no idea of virtue or beauty, and the first comer would always be the most charming.

Love does not spring from nature, far from it; it is the curb and law of her desires; it is love that makes one sex indifferent to the other, the loved one alone excepted.

We wish to inspire the preference we feel; love must be mutual.

To be loved we must be worthy of love; to be preferred we must be more worthy than the rest, at least in the eyes of our beloved.

Hence we begin to look around among our fellows; we begin to compare ourselves with them, there is emulation, rivalry, and jealousy.

A heart full to overflowing loves to make itself known; from the need of a mistress there soon springs the need of a friend He who feels how sweet it is to be loved, desires to be loved by everybody; and there could be no preferences if there were not many that fail to find satisfaction. With love and friendship there begin dissensions, enmity, and hatred. I behold deference to other people’s opinions enthroned among all these divers passions, and foolish mortals, enslaved by her power, base their very existence merely on what other people think.

Expand these ideas and you will see where we get that form of selfishness which we call natural selfishness, and how selfishness ceases to be a simple feeling and becomes pride in great minds, vanity in little ones, and in both feeds continually at our neighbour’s cost. Passions of this kind, not having any germ in the child’s heart, cannot spring up in it of themselves; it is we who sow the seeds, and they never take root unless by our fault. Not so with the young man; they will find an entrance in spite of us. It is therefore time to change our methods.

Let us begin with some considerations of importance with regard to the critical stage under discussion. The change from childhood to puberty is not so clearly determined by nature but that it varies according to individual temperament and racial conditions. Everybody knows the differences which have been observed with regard to this between hot and cold countries, and every one sees that ardent temperaments mature earlier than others; but we may be mistaken as to the causes, and we may often attribute to physical causes what is really due to moral: this is one of the commonest errors in the philosophy of our times. The teaching of nature comes slowly; man’s lessons are mostly premature. In the former case, the senses kindle the imagination, in the latter the imagination kindles the senses; it gives them a precocious activity which cannot fail to enervate the individual and, in the long run, the race. It is a more general and more trustworthy fact than that of climatic influences, that puberty and sexual power is always more precocious among educated and civilised races, than among the ignorant and barbarous.

[Footnote: “In towns,” says M. Buffon, “and among the well-to-do classes, children accustomed to plentiful and nourishing food sooner reach this state; in the country and among the poor, children are more backward, because of their poor and scanty food.” I admit the fact but not the explanation, for in the districts where the food of the villagers is plentiful and good, as in the Valais and even in some of the mountain districts of Italy, such as Friuli, the age of puberty for both sexes is quite as much later than in the heart of the towns, where, in order to gratify their vanity, people are often extremely parsimonious in the matter of food, and where most people, in the words of the proverb, have a velvet coat and an empty belly. It is astonishing to find in these mountainous regions big lads as strong as a man with shrill voices and smooth chins, and tall girls, well developed in other respects, without any trace of the periodic functions of their sex. This difference is, in my opinion, solely due to the fact that in the simplicity of their manners the imagination remains calm and peaceful, and does not stir the blood till much later, and thus their temperament is much less precocious.] Children are preternaturally quick to discern immoral habits under the cloak of decency with which they are concealed. The prim speech imposed upon them, the lessons in good behaviour, the veil of mystery you profess to hang before their eyes, serve but to stimulate their curiosity. It is plain, from the way you set about it, that they are meant to learn what you profess to conceal; and of all you teach them this is most quickly assimilated.

Consult experience and you will find how far this foolish method hastens the work of nature and ruins the character. This is one of the chief causes of physical degeneration in our towns. The young people, prematurely exhausted, remain small, puny, and misshapen, they grow old instead of growing up, like a vine forced to bear fruit in spring, which fades and dies before autumn.

To know how far a happy ignorance may prolong the innocence of children, you must live among rude and simple people. It is a sight both touching and amusing to see both sexes, left to the protection of their own hearts, continuing the sports of childhood in the flower of youth and beauty, showing by their very familiarity the purity of their pleasures. When at length those delightful young people marry, they bestow on each other the first fruits of their person, and are all the dearer therefore. Swarms of strong and healthy children are the pledges of a union which nothing can change, and the fruit of the virtue of their early years.

If the age at which a man becomes conscious of his sex is deferred as much by the effects of education as by the action of nature, it follows that this age may be hastened or retarded according to the way in which the child is brought up; and if the body gains or loses strength in proportion as its development is accelerated or retarded, it also follows that the more we try to retard it the stronger and more vigorous will the young man be. I am still speaking of purely physical consequences; you will soon see that this is not all.

From these considerations I arrive at the solution of the question so often discussed—Should we enlighten children at an early period as to the objects of their curiosity, or is it better to put them off with decent shams? I think we need do neither. In the first place, this curiosity will not arise unless we give it a chance.

We must therefore take care not to give it an opportunity. In the next place, questions one is not obliged to answer do not compel us to deceive those who ask them; it is better to bid the child hold his tongue than to tell him a lie. He will not be greatly surprised at this treatment if you have already accustomed him to it in matters of no importance. Lastly, if you decide to answer his questions, let it be with the greatest plainness, without mystery or confusion, without a smile. It is much less dangerous to satisfy a child’s curiosity than to stimulate it.

Let your answers be always grave, brief, decided, and without trace of hesitation. I need not add that they should be true. We cannot teach children the danger of telling lies to men without realising, on the man’s part, the danger of telling lies to children. A single untruth on the part of the master will destroy the results of his education.

Complete ignorance with regard to certain matters is perhaps the best thing for children; but let them learn very early what it is impossible to conceal from them permanently. Either their curiosity must never be aroused, or it must be satisfied before the age when it becomes a source of danger. Your conduct towards your pupil in this respect depends greatly on his individual circumstances, the society in which he moves, the position in which he may find himself, etc. Nothing must be left to chance; and if you are not sure of keeping him in ignorance of the difference between the sexes till he is sixteen, take care you teach him before he is ten.

I do not like people to be too fastidious in speaking with children, nor should they go out of their way to avoid calling a spade a spade; they are always found out if they do. Good manners in this respect are always perfectly simple; but an imagination soiled by vice makes the ear over-sensitive and compels us to be constantly refining our expressions. Plain words do not matter; it is lascivious ideas which must be avoided.

Although modesty is natural to man, it is not natural to children.

Modesty only begins with the knowledge of evil; and how should children without this knowledge of evil have the feeling which results from it? To give them lessons in modesty and good conduct is to teach them that there are things shameful and wicked, and to give them a secret wish to know what these things are. Sooner or later they will find out, and the first spark which touches the