Rousseau’s pupil Émile finds his angel in Sophia, who is by no means “such a model of perfection as nowhere exists,” but an innocent healthy country girl, “with such defects as shall hit his taste, shall please him, and help to correct his own” (17: ii, p. 225). While courting Sophia, Émile learns a trade, mingles with the common people, and extends his service to those who need it. By this means not only his feelings, which are now intensified and deepened, expand to all humanity, but he also learns the psychology of unsophisticated souls, the sociology of real life, the vital problems of civics and economics. He conceives such social service as a great educational means for later adolescence. And striking it is that Rousseau so perfectly anticipated the essential principles of social-settlement work in the following passages: “The practice of the social virtues roots the love of humanity in the bottom of our hearts. By doing good actions we become good ourselves; I know of no method more certain. Employ your pupil in every good action within his power; teach him to consider the interest of the indigent as his own; let him not only assist them with his purse, but with his care; he must protect them and dedicate his person and time to their service” (17: ii, pp. 70-71). “His active beneficence produces a knowledge which, with a more obdurate heart, he would have acquired much later, or perhaps not at all. If discord reigns among his companions, he endeavors to reconcile them; if he sees his fellow-creatures in affliction, he inquires into the cause; if the wretched groan under the oppression of the great and powerful, he will not rest till he has detected the iniquity of the oppressor” (17: ii, p. 73). “Thus interested in the welfare of his fellow-creatures, he will soon learn to estimate their actions, their tastes, their pleasures, and in general to fix a truer value on what will promote or destroy human felicity than those who know no interest separate from their own, and who act only for themselves” (17: ii, p. 75). Comenius already stood for education according to Nature; in Locke the conception developed and became more psychological. But with the former, the child was subjected to the Bible; with the latter, to the present society; it was in the “Naturevangelium der Erziehung” of Rousseau that the nature of the child was entirely liberated from every bondage, and made the sole guidance for education. His pedagogy rested on his observational psychology, and his psychology had a basis in biology. The body was not for him as it was for his predecessors, a mere “clay cottage” for the mind. But the soul and life were one. Man as a unified psychological organism was the conception on which his pedagogy rested.