Give to the child the truth, but that truth which makes life worth living, that truth which teaches him that life is a task and a duty, and that his true health and soundness and value will depend upon the energy with which he makes the world and his own body with its selfish desires subservient to unselfish ideals. If you mean by the truth that half-truth of man as a sexual creature of flesh and nerves, the child to whom you offer it will be led to ever new questions, and if you go on answering them truthfully as the new fashion suggests, your reservoir will soon be emptied, even if the six volumes of Havelock Ellis' “Psychology of Sex” are fully at your disposal. But the more this species of truth is given out, the more life itself, for which you educate the child, will appear to him unworthy and meaningless. If the truth of civilized life is merely that which natural science can analyze, then life has lost its honour and its loyalty, its enthusiasm and its value. He who sees the truth in the idealistic aspect of man will not necessarily evade the curious question of the child who is puzzled about the naturalistic processes around him. But instead of whetting his appetite for unsavoury knowledge, he will seriously influence the young mind to turn the attention into the opposite direction. He will speak to him about the fact that there is something animal-like in the human being, but will add that the true values of life lie just in overcoming the low instincts in the interest of high aims. He will point to those hidden naturalistic realities as something not overimportant, but as something which a clean boy and girl do not ask about and with which only the imagination of bad companions is engaged. An instinctive indifference and aversion to the contact with anything low and impure can easily be developed in every healthy child amid clean surroundings. Why is the boy to live and to die for the honour of his country? Why is he to devote himself to the search for knowledge? Why is he to fight for the growth of morality? Why does he not confine himself to mere seeking for comfort and ease and satisfaction of the senses? All which really creates civilization and human progress depends upon symbols and belief. As soon as we make all those symbols of the historic community, all the ideals of honour and devotion, righteousness and beauty, glory and faithfulness, mere matters of scientific calculation, they stare us in the face as sheer absurdities; and yet we might again misname that as truth. Then it is the untruth which makes us free, it is the non-scientific, humanistic aspect which liberates us from the slavery of our low desires.