EMILE. After all deductions have been made Rousseau's (Emile) or (1762) remains our most important treatise on educa tion. It is so, not necessarily because its prin ciples are sound or its logic always convincing, but because it is a clear and unequivocal state ment of a theory formulated by one, who what ever his weaknesses as philosopher, was incon testably one of the greatest artists of the 18th century.
Rousseau's artistic instinct led him to cast his work in the form of a romance, as is indicated by the title
ciples attach themselves very closely to his general philosophy, and it is by them that his theory of education must stand or fall.
Underlying his treatise we find everywhere the two cardinal Rousseauistic assumptions which are the heart of his doctrine—man is by nature good, society and civilization corrupt his native goodness. For this reason a large part of the work of Emile's tutor is negative, consisting in preventing misleading contacts, and the remainder lies in guiding and directing natural desires and tendencies rather than in inculcating aims, aspirations, or what is generally termed culture. His object is not to teach any traditional body of knowledge, but is entirely utilitarian, directed toward develop ing a healthy, vigorous, right-minded citizen. He insists everywhere on the natural, the normal and the favor which these words have since enjoyed in connection with education is sufficient testimony to his influence. As any just criticism of Rousseau's philosophy involves a criticism of his doctrine of education, we refer to the article on Rousseau where his theories are considered more at length.