issimulation and
hypocrisy, and the result is often irreparable."

Madame Schmid also insists on the necessity of making young girls work
and learn some business, so as to render them capable of surviving in
the struggle for existence without being obliged to throw themselves
at the head of the first man who presents himself, or becoming the
prey of prostitution. She also emphasizes the necessity of
remunerating the wife for her work as mother and housekeeper, as the
husband is remunerated for his work.

It is needless to add that it is quite as necessary to instruct boys
as girls in sexual questions. They do not run the risk, like girls, of
falling through ignorance into the abject dependence of a forced
marriage, and have no pregnancies to fear; but they are more exposed
to temptation. When their sexual appetite has been once excited by
masturbation or in some other way, it becomes very difficult to put
them on the right path; to say nothing of the danger of venereal
disease.

I therefore appeal to all fathers and masters in the same way that
Madame Schmid appeals to mothers and mistresses Take measures in time
and do not wait till the boys are instructed by evil persons of either
sex, or till they have already been seduced, thanks to their erotic
curiosity. It is generally evil companions who seduce them, but
sometimes erotic women.

=Exclusiveness in Education. Punishment. Automatism of Parents. Wants
of Children.=--In the human brain, intelligence and sentiment are
intimately connected with one another, and from their combination
arise volitions, which in their turn, react more or less strongly on
cerebral activity, according to their solidity and duration. It is
thus a great mistake to think that we can treat separately, by the aid
of theoretical dogmas, the three great domains of the human
mind--intelligence, sentiment and will. It is a fundamental error to
imagine that the intelligence can be educated only at school, leaving
sentiment and will to the parents. But it is still more absurd to
attempt to act on sentiment, especially on ethical sentiment, and on
the conscience, which is derived directly from sympathy, by moral
preaching and punishment. What false conceptions of the human mind lie
in these moral sermons, in this theoretical moral teaching, in these
punishments and anger! Is it credible that, by the aid of abstract and
arid dogmas supported by punishment, conscience and altruistic
sentiments can