wing what he is
about to say.

In this case he may, without fear of debasing his mind, devote himself
to exercises of the body. Instead of sharpening his wits to escape an
irksome subjection, you will observe him wholly occupied in finding out
in everything around him that part best adapted to his present
well-being. You will be amazed at the subtilty of his contrivances for
appropriating to himself all the objects within the reach of his
understanding, and for enjoying everything without regard to other
people's opinions.

By thus leaving him free, you will not foster his caprices. If he
never does anything that does not suit him, he will soon do only what
he ought to do. And, although his body be never at rest, still, if he
is caring for his present and perceptible interests, all the reason of
which he is capable will develop far better and more appropriately than
in studies purely speculative.

As he does not find you bent on thwarting him, does not distrust you,
has nothing to hide from you, he will not deceive you or tell you lies.
He will fearlessly show himself to you just as he is. You may study
him entirely at your ease, and plan lessons for him which he will all
unconsciously receive.

He will not pry with suspicious curiosity into your affairs, and feel
pleasure when he finds you in fault. This is one of our most serious
disadvantages. As I have said, one of a child's first objects is to
discover the weaknesses of those who have control of him. This
disposition may produce ill-nature, but does not arise from it, but
from their desire to escape an irksome bondage. Oppressed by the yoke
laid upon them, children endeavor to shake it off; and the faults they
find in their teachers yield them excellent means for doing this. But
they acquire the habit of observing faults in others, and of enjoying
such discoveries. This source of evil evidently does not exist in
Emile. Having no interest to serve by discovering my faults, he will
not look for them in me, and will have little temptation to seek them
in other people.

This course of conduct seems difficult because we do not reflect upon
it; but taking it altogether, it ought not to be so. I am justified in
supposing that you know enough to understand the business you have
undertaken; that you know the natural progress of the human mind; that
you understand studying mankind in general and in individual cases;
that among all the objects interesting