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"In Emile the child was to be kept from books-except one, Robinson Crusoe, which Rousseau called "the happiest treatise of natural education." "Child… - Daniel J. Boorstin
"In Emile the child was to be kept from books-except one, Robinson Crusoe, which Rousseau called "the happiest treatise of natural education." "Children begin by being helped, end by being served," he warned. They become masters, using their tears as prayers. The teacher must guide without seeming to, must never use corporal punishment, but must provide situations in which the child can learn for himself. The teacher, too, must know the stages of a child's development and introduce subjects only when the child is emotionally prepared. At the age of twelve the pupil must learn a useful trade. "Emile must work like a peasant and think like a philosopher in order not to be as lazy as a savage." Not until the age of eighteen should Emile turn to moral science and religion, and then he can choose his religion. For "at an age when all is mystery there can be no mysteries properly speaking." The child must have compassion, "love those who have it, but fly from the pious believers." But also shun the philosophers ("angry wolves"), who are "ardent missionaries of atheism and very imperious dogmatics who will not endure without fury that one might think differently from them.
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About Daniel J. Boorstin
Daniel J. Boorstin (1 October 1914 – 28 February 2004) was an American historian, professor, attorney, and author. He served as the director of the Smithsonian’s National Museum of American History in 1969-1973 and was the Librarian of Congress from 1975 to 1987. His book trilogy, The Americans: The Colonial Experience, The National Experience, and The Democratic Experience received the Bancroft Prize, the Pulitzer Prize, and the Francis Parkman Prize. In 1989, the Medal for Distinguished Contribution to American Letters was bestowed upon him.
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Also Known As
Native Name:
Daniel Joseph Boorstin
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Daniel Boorstin
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Additional quotes by Daniel J. Boorstin
We must first awake before we can walk in the right direction. We must discover our illusions before we can even realize that we have been sleepwalking. The least and the most we can hope for is that each of us may penetrate the unknown jungle of images in which we live our daily lives. That we may discover anew where dreams end and where illusions begin. This is enough. Then we may know where we are, and each of us may decide for himself where he wants to go.
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"He, too, was unable to escape the yearning for changelessness in a world of change, which Plato had so elegantly embodied in his theory of forms. The concluding Book of his Physics aims to show that motion, like time, "always was and always will be"-"an immortal never-failing property of things that are, a sort of life as it were to all naturally constituted things." Which set the stage for Aristotle's God-the Unmoved Mover. This may have been as much a deference to common sense-the prevalent views of his community-as to logic or evidence. The Unmoved Mover was his name for the most divine being accessible to man. Since the activity of God was thought, it was also man's highest faculty.
"That which is capable of receiving the object of thought, is mind, and it is active when it possesses it. This activity therefore rather than the capability appears as the divine element in mind, and contemplation the pleasantest and best activity. If then God is for ever in that good state which we reach occasionally it is a wonderful thing-if in a better state, more wonderful still. Yet it is so. Life too he has, for the activity of the mind is life, and he is that activity. His essential activity is his life, the best life and eternal. We say then that God is an eternal living being, the best of all, attributing to him continuous and eternal life. That is God."
Even in describing the Unmoved Mover, Aristotle makes activity his ideal."
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