I.—Locke, on education [202]
Difference between him and Rousseau [204]
Exhortations to mothers [205]
Importance of infantile habits [208]
Rousseau's protest against reasoning with children [209]
Criticised [209]
The opposite theory [210]
The idea of property [212]
Artificially contrived incidents [214]
Rousseau's omission of the principle of authority [215]
Connected with his neglect of the faculty of sympathy [219]
II.—Rousseau's ideal of living [221]
The training that follows from it [222]
The duty of knowing a craft [223]
Social conception involved in this moral conception [226]
III.—Three aims before the instructor [229]
Rousseau's omission of training for the social conscience [230]
No contemplation of society as a whole [232]
Personal interest, the foundation of the morality of Emilius [233]
The sphere and definition of the social conscience [235]
IV.—The study of history [237]
Rousseau's notions upon the subject [239]
V.—Ideals of life for women [241]
Rousseau's repudiation of his own principles [242]
His oriental and obscurantist position [243]
Arising from his want of faith in improvement [244]
His reactionary tendencies in this region eventually neutralised [248]
VI.—Sum of the merits of Emilius [249]
Its influence in France and Germany [251]
In England [252]
[CHAPTER V.]
The Savoyard Vicar.
Shallow hopes entertained by the dogmatic atheists [256]
The good side of the religious reaction [258]
Its preservation of some parts of Christian influence [259]
Earlier forms of deism [260]
The deism of the Savoyard Vicar [264]
The elevation of man, as well as the restoration of a divinity [265]
A divinity for fair weather [268]