much that is admirable I find but little to criticise, except three
things, which mar its beauty and make it both dangerous and false, in
which the unsoundness of Rousseau's mind and character--the strange
paradoxes of his life in mixing up good with evil--are brought out, and
that so forcibly that the author was hunted and persecuted from one part
of Europe to another on account of it.

The first is that he makes all natural impulses generous and virtuous,
and man, therefore, naturally good instead of perverse,--thus throwing
not only Christianity but experience entirely aside, and laying down
maxims which, logically carried out, would make society perfect if only
Nature were always consulted. This doctrine indirectly makes all the
treasures of human experience useless, and untutored impulse the guide
of life. It would break the restraints which civilization and a
knowledge of life impose, and reduce man to a primitive state. In the
advocacy of this subtle falsehood, Rousseau pours contempt on all the
teachings of mankind,--on all schools and colleges, on all
conventionalities and social laws, yea, on learning itself. He always
stigmatizes scholars as pedants.

Secondly, he would reduce woman to insignificance, having her rule by
arts and small devices; making her the inferior of man, on whom she is
dependent and to whose caprice she is bound to submit,--a sort of toy or
slave, engrossed only with domestic duties, like the woman of antiquity.
He would give new rights and liberties to man, but none to woman as
man's equal,--thus keeping her in a dependence utterly irreconcilable
with the bold freedom which he otherwise advocates. The dangerous
tendency of his writings is somewhat checked, however, by the
everlasting hostility with which women of character and force of
will--such as they call "strong-minded"--will ever pursue him. He will