e subordination, through the intimacy of love. The child
learns obedience to authority, and in this it gives free personal
satisfaction to its parents and enjoys the same. All the relations in
which he finds himself there are penetrated by the warmth of implicit
confidence, which can be replaced for the child by nothing else. In this
sacred circle the tenderest emotions of the heart are developed by the
personal interest of all its members in what happens to any one, and
thus the foundation is laid of a susceptibility to all genuine or real
friendship.

--Nothing more unreasonable or inhuman could exist than those modern
theories which would destroy the family and would leave the children,
the offspring of the anarchy of free-love, to grow up in public
nurseries. This would appear to be very humanitarian; indeed these
socialists talk of nothing but the interests of humanity--they are never
weary of uttering their insipid jests on the institution of the family,
as if it were the principle of all narrow-mindedness. Have these
fanatics, who are seeking after an abstraction of humanity, ever
examined our foundling-hospitals, orphan asylums, barracks, and prisons,
to discover in some degree to what an atomic state of barren cleverness
a human being grows who has never formed a part of a family? The Family
is only one phase in the grand order of the ethical organization; but it
is the substantial phase from which man passively proceeds, but into
which, as he founds a family of his own, he actively returns. The child
lives in the Family in the common joy and grief of sympathy for all,
and, in the emotion with which he sees his parents approach death while
he is hastening towards the full enjoyment of existence, experiences the
finer feelings which are so powerful in creating in him a deeper and
more tender understanding of everything human.--

Sec. 141. (2) The Family rears the children not for itself but for the
civil society. In this we have a system of morals producing externally a
social technique, a circle of fixed forms of society. This technique
endeavors to subdue the natural roughness of man, at least as far as it
manifests itself externally. Because he is spirit, man is not to yield
himself to his immediateness; he is to exhibit to man his naturalness as
under the control of spirit. The etiquette of propriety on the one hand
facilitates the manifestation of individuality by means of which the
individual becomes inte