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own effort, he employs his own reason, not that of another. Most of our mistakes arise less within ourselves than from others; so that if he is not to be ruled by opinion, he must receive nothing upon authority. Such continual exercise must invigorate the mind as labor and fatigue strengthen the body. The mind as well as the body can bear only what its strength will allow. When the understanding fully masters a thing before intrusting it to the memory, what it afterward draws therefrom is in reality its own. But if instead we load the memory with matters the understanding has not mastered, we run the risk of never finding there anything that belongs to it. Emile has little knowledge, but it is really his own; he knows nothing by halves; and the most important fact is that he does not now know things he will one day know; that many things known to other people he never will know; and that there is an infinity of things which neither he nor any one else ever will know. He is prepared for knowledge of every kind; not because he has so much, but because he knows how to acquire it; his mind is open to it, and, as Montaigne says, if not taught, he is at least teachable. I shall be satisfied if he knows how to find out the "wherefore" of everything he knows and the "why" of everything he believes. I repeat that my object is not to give him knowledge, but to teach him how to acquire it at need; to estimate it at its true value, and above all things, to love the truth. By this method we advance slowly, but take no useless steps, and are not obliged to retrace a single one. Emile understands only the natural and purely physical sciences. He does not even know the name of history, or the meaning of metaphysics and ethics. He knows the essential relations between men and things, but nothing of the moral relations between man and man. He does not readily generalize or conceive of abstractions. He observes the qualities common to certain bodies without reasoning about the qualities themselves. With the aid of geometric figures and algebraic signs, he knows something of extension and quantity. Upon these figures and signs his senses rest their knowledge of the abstractions just named. He makes no attempt to learn the nature of things, but only such of their relations as concern himself. He estimates external things only by their relation to him; but this estimate is exact and positive, and in it fancies and conve
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