If any actual instance of unkindness or cruelty comes under the child’s notice, it should be fully discussed, with all the moral values which the adult himself attaches to the incident, and always with the suggestion that the people who acted cruelly were foolish, and did not know any better because they had not been well brought up. But I should not call the child’s attention to such things in his real world, if they were not spontaneously observed by him, until after he had grown familiar with them in history and stories. Then I should gradually introduce him to a knowledge of evil in his surroundings. But I should always give him the feeling that the evil can be combated, and results from ignorance and lack of self-control and bad education. I should not encourage him to be indignant with malefactors, but rather to regard them as bunglers, who do not know in what happiness consists. The cultivation of wide sympathies, given the instinctive germ, is mainly an intellectual matter: it depends upon the right direction of attention, and the realization of facts which militarists and authoritarians suppress. Take, for example, Tolstoy’s description of Napoleon going round the battlefield of Austerlitz after the victory. Most histories leave the battlefield as soon as the battle is over; by the simple expedient of lingering on it for another twelve hours, a completely different picture of war is produced. This is done, not by suppressing facts, but by giving more facts. And what applies to battles applies equally to other forms of cruelty. In all cases, it should be quite unnecessary to point the moral; the right telling of the story should be sufficient. Do not moralize, but let the facts produce their own moral in the child’s mind. It remains to say a few words about affection, which differs from sympathy in being inevitably and essentially selective. I have spoken already of affection between parents and children; it is affection between equals that I now wish to consider.