“These moral indications of changing dispositions are accompanied by a visible alteration in the person. His features assume a character; then the soft down upon his chin begins to gather strength. His voice is lost between hoarseness and squeaking: for being neither man nor boy, he has the tone of neither. His eyes, those organs of the mind, hitherto inexpressive, learn to speak; animated with a lively flame, their looks, though more expressive, are yet pure and innocent; but they have lost their primitive dullness and insipidity. He already feels their power of expression,... He perceives his sensibility before he knows what he feels; he is restless without knowing the cause of his disquietude” (17: ii, p. 2). Here commences the second birth of man. “At this stage man is truly born to live, and enters into full possession of the power of human nature” (17: ii, p. 3). This dawning of the sexual life is the birth of the social self: man’s moral relations now truly begin. Up to this time self-love was the only real motive of his life, but now love of another self comes in, and if it is directed well, this will extend to wider and wider range. The time is reached when one’s study should be man and human society; when youth should be initiated into the world of his fellow beings; when moral instruction proper should begin; when religion can be taught effectively. Rousseau’s insight into the infant mind was wonderful; still deeper is his understanding of adolescent psychology. He would be immortal even if he left us nothing but just this part of his “Émile.” Many pedagogues would allow themselves to be led by Nature, so long as they are treating with young children, but as soon as they reach the age of puberty or adolescence they leave her or else loosen their responsibility to their pupil. Rousseau, on the contrary, would stick more to the laws of Mother Nature, and take the more responsibility upon his shoulders. He says: “Our care hitherto has been little more than children’s play; it now becomes of real importance. This era, where common education ends, is properly the time where ours should begin” (17: ii, p. 3). What unites man to man is firstly his heart’s need of companions. “All his connections with his species, all the affections of his soul, are born with this sensation. His first passion soon ferments the other into being” (17: ii, p. 7). Then, secondly, it is one’s sense of weakness, his insufficiency, our common misery, that render him social, incline his heart to humanity. Lastly, emotion and imagination are closely connected, and the rise in emotional life stimulates the power to realize other’s sufferings and joys--another connecting link of mankind. Until we come to the age of adolescence these elements are all lacking in the child. But, now, with the sudden outburst of emotions, moral education is not only possible, but most ardently needed.