Although boys have generally a less impressionable social self than girls, there is great difference among them in this regard. Some of them have a marked tendency to _finesse_ and posing, while others have almost none. The latter have a less vivid personal imagination; they are unaffected chiefly, perhaps, because they have no vivid idea of how they seem to others, and so are not moved to seem rather than to be; they are unresentful of slights because they do not feel them, not ashamed or jealous or vain or proud or remorseful, because all these imply imagination of another’s mind. I have known children who showed no tendency whatever to lie; in fact, could not understand the nature or object of lying or of any sort of concealment, as in such games as hide-and-coop. This excessively simple way of looking at things may come from unusual absorption in the observation and analysis of the impersonal, as appeared to be the case with R., whose interest in other facts and their relations so much preponderated over his interest in personal attitudes that there was no temptation to sacrifice the former to the latter. A child of this sort gives the impression of being non-moral; he neither sins nor repents, and has not the knowledge of good and evil. We eat of the tree of this knowledge when we begin to imagine the minds of others, and so become aware of that conflict of personal impulses which conscience aims to allay. Simplicity is a pleasant thing in children, or at any age, but it is not necessarily admirable, nor is affectation altogether a thing of evil. To be normal, to be at home in the world, with a prospect of power, usefulness, or success, the person must have that imaginative insight into other minds that underlies tact and _savoir faire_, morality, and beneficence. This insight involves sophistication, some understanding and sharing of the clandestine impulses of human nature. A simplicity that is merely the lack of this insight indicates a sort of defect. There is, however, another kind of simplicity, belonging to a character that is subtle and sensitive, but has sufficient force and mental clearness to keep in strict order the many impulses to which it is open, and so preserve its directness and unity. One may be simple like Simple Simon, or in the sense that Emerson meant when he said, “To be simple is to be great.” Affectation, vanity and the like, indicate the lack of proper assimilation of the influences arising from our sense of what others think of us. Instead of these influences working upon the individual gradually and without disturbing his equilibrium, they overbear him so that he appears to be not himself, posing, out of function, and hence silly, weak, contemptible. The affected smile, the “foolish face of praise” is a type of all affectation, an external, put-on thing, a weak and fatuous petition for approval. Whenever one is growing rapidly, learning eagerly, preoccupied with strange ideals, he