The Essential Writings of Jean-Jacques Rousseau. Jean-Jacques RousseauЧитать онлайн книгу.
The memory of things we have observed, the ideas we have acquired, follow us into retirement and people it, against our will, with images more seductive than the things themselves, and these make solitude as fatal to those who bring such ideas with them as it is wholesome for those who have never left it.
Therefore, watch carefully over the young man; he can protect himself from all other foes, but it is for you to protect him against himself. Never leave him night or day, or at least share his room; never let him go to bed till he is sleepy, and let him rise as soon as he wakes. Distrust instinct as soon as you cease to rely altogether upon it. Instinct was good while he acted under its guidance only; now that he is in the midst of human institutions, instinct is not to be trusted; it must not be destroyed, it must be controlled, which is perhaps a more difficult matter. It would be a dangerous matter if instinct taught your pupil to abuse his senses; if once he acquires this dangerous habit he is ruined. From that time forward, body and soul will be enervated; he will carry to the grave the sad effects of this habit, the most fatal habit which a young man can acquire. If you cannot attain to the mastery of your passions, dear Emile, I pity you; but I shall not hesitate for a moment, I will not permit the purposes of nature to be evaded. If you must be a slave, I prefer to surrender you to a tyrant from whom I may deliver you; whatever happens, I can free you more easily from the slavery of women than from yourself.
Up to the age of twenty, the body is still growing and requires all its strength; till that age continence is the law of nature, and this law is rarely violated without injury to the constitution. After twenty, continence is a moral duty; it is an important duty, for it teaches us to control ourselves, to be masters of our own appetites. But moral duties have their modifications, their exceptions, their rules. When human weakness makes an alternative inevitable, of two evils choose the least; in any case it is better to commit a misdeed than to contract a vicious habit.
Remember, I am not talking of my pupil now, but of yours. His passions, to which you have given way, are your master; yield to them openly and without concealing his victory. If you are able to show him it in its true light, he will be ashamed rather than proud of it, and you will secure the right to guide him in his wanderings, at least so as to avoid precipices. The disciple must do nothing, not even evil, without the knowledge and consent of his master; it is a hundredfold better that the tutor should approve of a misdeed than that he should deceive himself or be deceived by his pupil, and the wrong should be done without his knowledge. He who thinks he must shut his eyes to one thing, must soon shut them altogether; the first abuse which is permitted leads to others, and this chain of consequences only ends in the complete overthrow of all order and contempt for every law.
There is another mistake which I have already dealt with, a mistake continually made by narrow-minded persons; they constantly affect the dignity of a master, and wish to be regarded by their disciples as perfect. This method is just the contrary of what should be done. How is it that they fail to perceive that when they try to strengthen their authority they are really destroying it; that to gain a hearing one must put oneself in the place of our hearers, and that to speak to the human heart, one must be a man. All these perfect people neither touch nor persuade; people always say, "It is easy for them to fight against passions they do not feel." Show your pupil your own weaknesses if you want to cure his; let him see in you struggles like his own; let him learn by your example to master himself and let him not say like other young men, "These old people, who are vexed because they are no longer young, want to treat all young people as if they were old; and they make a crime of our passions because their own passions are dead."
Montaigne tells us that he once asked Seigneur de Langey how often, in his negotiations with Germany, he had got drunk in his king's service. I would willingly ask the tutor of a certain young man how often he has entered a house of ill-fame for his pupil's sake. How often? I am wrong. If the first time has not cured the young libertine of all desire to go there again, if he does not return penitent and ashamed, if he does not shed torrents of tears upon your bosom, leave him on the spot; either he is a monster or you are a fool; you will never do him any good. But let us have done with these last expedients, which are as distressing as they are dangerous; our kind of education has no need of them.
What precautions we must take with a young man of good birth before exposing him to the scandalous manners of our age! These precautions are painful but necessary; negligence in this matter is the ruin of all our young men; degeneracy is the result of youthful excesses, and it is these excesses which make men what they are. Old and base in their vices, their hearts are shrivelled, because their worn-out bodies were corrupted at an early age; they have scarcely strength to stir. The subtlety of their thoughts betrays a mind lacking in substance; they are incapable of any great or noble feeling, they have neither simplicity nor vigour; altogether abject and meanly wicked, they are merely frivolous, deceitful, and false; they have not even courage enough to be distinguished criminals. Such are the despicable men produced by early debauchery; if there were but one among them who knew how to be sober and temperate, to guard his heart, his body, his morals from the contagion of bad example, at the age of thirty he would crush all these insects, and would become their master with far less trouble than it cost him to become master of himself.
However little Emile owes to birth and fortune, he might be this man if he chose; but he despises such people too much to condescend to make them his slaves. Let us now watch him in their midst, as he enters into society, not to claim the first place, but to acquaint himself with it and to seek a helpmeet worthy of himself.
Whatever his rank or birth, whatever the society into which he is introduced, his entrance into that society will be simple and unaffected; God grant he may not be unlucky enough to shine in society; the qualities which make a good impression at the first glance are not his, he neither possesses them, nor desires to possess them. He cares too little for the opinions of other people to value their prejudices, and he is indifferent whether people esteem him or not until they know him. His address is neither shy nor conceited, but natural and sincere, he knows nothing of constraint or concealment, and he is just the same among a group of people as he is when he is alone. Will this make him rude, scornful, and careless of others? On the contrary; if he were not heedless of others when he lived alone, why should he be heedless of them now that he is living among them? He does not prefer them to himself in his manners, because he does not prefer them to himself in his heart, but neither does he show them an indifference which he is far from feeling; if he is unacquainted with the forms of politeness, he is not unacquainted with the attentions dictated by humanity. He cannot bear to see any one suffer; he will not give up his place to another from mere external politeness, but he will willingly yield it to him out of kindness if he sees that he is being neglected and that this neglect hurts him; for it will be less disagreeable to Emile to remain standing of his own accord than to see another compelled to stand.
Although Emile has no very high opinion of people in general, he does not show any scorn of them, because he pities them and is sorry for them. As he cannot give them a taste for what is truly good, he leaves them the imaginary good with which they are satisfied, lest by robbing them of this he should leave them worse off than before. So he neither argues nor contradicts; neither does he flatter nor agree; he states his opinion without arguing with others, because he loves liberty above all things, and freedom is one of the fairest gifts of liberty.
He says little, for he is not anxious to attract attention; for the same reason he only says what is to the point; who could induce him to speak otherwise? Emile is too well informed to be a chatter-box. A great flow of words comes either from a pretentious spirit, of which I shall speak presently, or from the value laid upon trifles which we foolishly think to be as important in the eyes of others as in our own. He who knows enough of things to value them at their true worth never says too much; for he can also judge of the attention bestowed on him and the interest aroused by what he says. People who know little are usually great talkers, while men who know much say little. It is plain that an ignorant person thinks everything he does know important, and he tells it to everybody. But a well-educated man is not so ready to display his learning; he would have too much to say, and he sees that there is much more to be said, so he holds his peace.
Far from disregarding the ways of other people, Emile conforms to them readily enough; not that he may appear to know all about them, nor yet to affect the airs of a man of fashion, but on the