Rousseau's paradox, however, is not altogether false, and there are, unquestionably, many evils mixed up with the culture of the mind, but these evils do not come from the mind's being cultivated, but from its being badly cultivated; they do not come from people's seeking the true and the beautiful, but, on the contrary, from their not seeking them enough. The vanity derived from false science should not be imputed to true science, but to ignorance. The moral enfeeblement, which is the result of an over-refined culture of the mind, comes from our not sufficiently cultivating the mind in every direction; for example, from our neglecting the moral sciences for the industrial sciences, or the nobler arts for the voluptuous arts. The remedy for the evils pointed out by Rousseau is, therefore, not ignorance, but, on the contrary, a greater abundance of light, and higher lights. It is then for each of us a duty to instruct himself, but it is evident that this duty must be regarded as a broad duty--that is to say, that its application cannot be determined by precise formulas. No man is obliged by the moral law to be what is called a scholar; no one is obliged to learn astronomy or transcendental mathematics, still less metaphysics. But it can be said that it is a duty for each of us: 1. To learn as well as possible the principles of the art he will have to cultivate: for instance, the magistrate the principles of jurisprudence; the physician the principles of medicine; the artisan the principles of mechanics. In this respect young students, we must confess, have far too easy a conscience. They do not realize the responsibility they incur by their negligence and laziness. 2. It is a duty for all men, according to the means they can dispose of, to instruct themselves concerning their duties. 3. It is also a duty for each to go, as far as he can, beyond the strictly necessary in matters of education, and in proportion to the means he has at his disposal. It is then a duty to neglect no occasion of improving one's self.