I recall Jonathan Haidt’s phone-free, free range children.  We link this idea of strength from adversity even to wine.  David Sinclair has talked about this hormesis. Even trees raised in a biosphere without winds to push them as they develop fall down.

(Sorry about the bad sound on my end.  It’s been corrected in future episodes.)

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We talk about helicopter parenting and its unfortunate development, bulldozer parenting.  We relate these to Rousseau’s tyrant child in Emile.  Totally avoidable suffering.  (But you could say that about most things unwise – and that’s one reason we seek wisdom.)

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Rousseau talks about strength being important to happiness.  In Emile he writes how people can have compassion while being happy in their own good circumstances.  The vain, dependent boy we linked to helicopter and now bulldozer parenting.

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The unsatisfied vain boy, wanting to be better than others because he’s been fed on praise.  Praising kids, are we feeding their vanity or upping their self-esteem? Going out into the world as a participating member of society, or a wannabe tyrant?

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The Natural Boy is Connected, but the Vain Boy always compares himself. In Rousseau’s Emile the Vain Boy “goes to sleep full of countless vain projects, humbled by countless whims.” This can serve as a reminder.

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I read again from Rousseau’s Emile, where he shows that his ideal pupil has compassion but is not lost in that.  He instead reflects on his own condition and is thereby made happier.  This may be considered almost morally bad to us, in our empathy-drowned discourse, but it seems natural to me.  Note the pupil is not, of course, cruel; he is not even experiencing schadenfreude.  

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Rousseau compared the spoiled child tyrant and his ideal pupil.  I read a paragraph from his Emile about the vain boy, raised and praised in the bosom of his family, and Rousseau’s independent and calm pupil.  The former’s desires have always been satisfied, “everything gave way to him,” and then, as a young man, how many hard lessons will lead to his withdrawal from the world.  

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Both Plato and Rousseau present a tyrant as something like a spoiled child, an adult who operates on their base desires, their Id (“it” from Freud), and projects those out into and onto the world.  Plato’s wise man, in contrast, is wise, in balance with the parts of the self sort of properly fed, and so is not controlled but in control.  Noteworthy also is the large scale of the tyrant and the individual scale of the wise man.  A question is how can the wise man gain power without becoming corrupt?

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I read a passage from Rousseau’s Emile contrasting a boy raised praised in the bosom of his family and his own ideal pupil, raised by nature.  The first is vain and, going out into the world, is in turmoil and full of schemes because he is no longer the center of the world.  However, Jean-Jacques’ friend sees suffering in people and experiences the pleasure of commiseration and, noticing he is not suffering, becomes even happier than he was before.  

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Thinking of the ratiocination of the stepmother and the witch, both of whom have position and need and skills in a time of want, vis-a-vis the helpless children, I tentatively conclude a theme here might be that faith wins over cold calculation.  

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