The affront then that Rousseau puts upon humility at the very opening of his “Confessions” has like so much else in his life and writings a symbolical value. He also declares war in the same passage in the name of what he conceives to be his true self--that is his emotional self--against decorum or decency. I have already spoken of one of the main objections to decorum: it keeps one tame and conventional and interferes with the explosion of original genius. Another and closely allied grievance against decorum is implied in Rousseau’s opening assertion in the Confessions that his aim is to show a man in all the truth of his nature, and human nature can be known in its truth only, it should seem, when stripped of its last shred of reticence. Rousseau therefore already goes on the principle recently proclaimed by the Irish Bohemian George Moore, that the only thing a man should be ashamed of is of being ashamed. If the first objection to decorum--that it represses original genius--was urged especially by the romanticists, the second objection--that decorum interferes with truth to nature--was urged especially by the so-called realists of the later nineteenth century (and realism of this type is, as has been said, only romanticism going on all fours). Between the Rousseauistic conception of nature and that of the humanist the gap is especially wide. The humanist maintains that man attains to the truth of his nature only by imposing decorum upon his ordinary self. The Rousseauist maintains that man attains to this truth only by the free expansion of his ordinary self. The humanist fears to let his ordinary self unfold freely at the expense of decorum lest he merit some such comment as that made on the “Confessions” by Madame de Boufflers who had been infatuated with Rousseau during his lifetime: that it was the work not of a man but of an unclean animal.[75]