SIR,

Mr. Locke to Mr. MOLYN EUX.

London, 15 July, 1693.

I HAD not been so long, before I had acknowledged the favour of your last, had not I a design to give you at large, an account of some alterations I intended to make, in the chapter of power, wherein I should have been very glad you had showed me any mistake I myself, not being very well satisfied, by the conclusion I was led to, that my reasonings were perfectly right, reviewed that chapter again with great care, and by observing only the mistake of one word (viz. having put "things" for "actions," which was very easy to be done in the place where it is, viz. p. 123, as I remember, for I have not my book by me, here in town) I got into a new view of things, which, if I mistake not, will satisfy you, and give a clearer account of human freedom than hitherto I have done, as you will perceive by the summaries of the following sections of that chapter.

§ 28. Volition is the ordering of some action by thought.

§ 29. Uneasiness determines the will.

§ 30. Will must be distinguished from desire.

§ 31. The greater good in view, barely considered, determines not the will. The joys of heaven are often neglected.

32. Desire determines the will.

$33. Desire is an uneasiness.

§ 34. The greatest present uneasiness usually determines the will, as is evident in experience. The

reasons.

§. 35. Because uneasiness being a part of unhappiness, which is first to be removed in our way to happiness.

36. Because uneasiness alone is present.

37. The uneasiness of other passions have their share with desire.

§ 38. Happiness alone moves the desire.

§ 39. All absent good not desired, because not necessary to our happiness.

§ 40. The greatest uneasiness does not always determine the will, because we can suspend the execution of our desires.

This short scheme may perhaps give you so much light into my present hypothesis, that you will be able to judge of the truth of it, which I beg you to examine by your own mind. I wish you were so near, that I could communicate it to you at large, before it goes to the press. But it is so much too long for a letter, and the press will be so ready to stay for it, before it is finished, that I fear I should not be able to have the advantage of your thoughts, upon the whole thread of my deduction. For I had much rather have your corrections, whilst they might contribute to make it receive your approbation, than flatter myself before-hand that you will be pleased with it.

I hope, ere this, you have received from Mr.that which I promised you, the beginning of the spring. I must desire your opinion of it without reserve, for I should not have ventured, upon any other condition, to have owned and presented to you such a trifle. I am,

YOURS of July 15, came to my hands about a fortnight since; and I had, ere this, acknowledged the favour thereof, but that I waited the arrival of your much desired piece, of education, which came not to me 'till about three days ago. I immediately set myself to read it as all things from its author, with the ut

most attention; and I find it answerable to the highest expectations I had of it. And since, with your usual modesty, you are pleased to require my thoughts more particularly concerning it, I shall with all freedom, but at the same time with all deference, propose them to you, not doubting of your favourable interpretation and pardon, where you see it needful. And first, in general, I think you propose nothing in your whole book, but what is very reasonable, and very practicable, except only in one particular, which seems to bear hard on the tender spirits of children, and the natural affections of parents: it is page 117, 118, where you advise, "that 66 a child should never be suffered to have what he "craves, or so much as speaks for, much less if he "cries for it." I acknowledge what you say in explaining this rule, sect. 101, in relation to natural wants, especially that of hunger, may be well enough allowed: but in sect. 102, where you come to apply it to "wants "of fancy and affectation," you seem too strict and severe. You say indeed, "this will teach them to stifle "their desires, and to practise modesty and temper"ance;" but for teaching these virtues I conceive we shall have occasions enough, in relation to their hurtful desires, without abridging them so wholly, in matters indifferent and innocent, that tend only to divert and please their busy spirits. You allow indeed, "that it "would be inhumanity to deny them those things

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one perceives would delight them;" if so, I see no reason why, in a modest way, and with submission to the wills of their superiours, they may not be allowed to declare what will delight them. No, say you; " but "in all wants of fancy and affectation they should

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never, if once declared, be hearkened to, or com"plied with." This I can never agree to, it being to deny that liberty between a child and its parents, as we desire, and have granted us, between man and his Creator. And as, in this case, man is allowed to declare his wants, and with submission to recommend his requests to God; so I think children may be allowed by their parents, or governors. And as between the creature and Creator all manner of repining upon denial,

or disappointment, is forbidden; so, in the case of children, all frowardness or discontent, upon a refusal, is severely to be reprimanded. But thus far I agree with you, in the whole, that whether it be in wants natural, or fanciful, that they express their desires in a forward, humoursome manner, there they should be şurely denied them. A farther reason for my allowing children the liberty of expressing their innocent desires, is, that the contrary is impracticable; and you must have the children almost moped for want of diversion and recreation; or else you must have those about them study nothing all day, but how to find employment for them; and how this would rack the invention of any man alive, I leave you to judge. And besides, were it an easy task for any adult person to study the fancy, the unaccountable fancy, and diversion of children, the whole year round; yet it would not prove delightful to a child, being not his own choice. But this, you will say, is what you would have imprinted on them, that they are not to choose for themselves; but why not, in harmless things, and plays or sports, I see no reason. In all things of moment let them live by the conduct of others wiser than themselves.

This, sir, is all that in your.whole book I stick at; to all the rest I could subscribe. And I am not a little pleased, when I consider that my own management of my only little one has hitherto been agreeable, in the main, to your rules, save only in what relates to his hardy breeding, which I was cautious in, because he is come from a tender and sickly mother; but the child himself is hitherto (God be thanked) very healthful, though not very strong.

The rules you give for the correcting of children, and implanting in their minds an early sense of praise or dispraise, of repute and dishonour, are certainly very just.

The contrivances you propose for teaching them to read and write, are very ingenious. And because I have practised one much of the same nature, I will venture to describe it: "It is by writing syllables and "words in print-hand, on the face of a pack of cards;

* with figures or cyphers adjoined to each word; by " which I can form twenty several sorts of games, that "shall teach children both to read and count at the

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same time; and this with great variety." One thing more I shall venture to add to what you direct concerning writing; that is, I will have my son taught shorthand; I do not mean to that perfection as to copy a speech from the mouth of a ready speaker, but to be able to write it readily, for his own private business. Believe me, sir, it is as useful a knack as a man of business, or any scholar, can be master of, and I have found the want of it myself, and seen the advantage of it in others, frequently.

You are certainly in the right of it, relating to the manner of acquiring languages, French, Latin, &c. and in what you lay down concerning grammar-schools, themes, verses, and other learning. But above all, what you direct, in every particular, for the forming of children's minds, and giving them an early turn to morality, virtue, religion, &c. is most excellent.

And I can only say in general, that I can give no better proof of my liking your book in all these precepts, than by a strict observance of them, in the education of my own son; which I shall pursue (God willing) as exactly as I can. One thing I fear I shall be at a loss in, that is, a tutor agreeable to the character you prescribe. But in this neither shall my endeavours bé wanting, though I leave him the worse estate, to leave him the better mind.

I could heartily have wished you had been more particular in naming the authors you would advise gentlemen to read, and be conversant in, in the several parts of learning you recommend to their study. Had you done this, I know no logic, that deserves to be named, but the Essay of Human Understanding. So that I fear you would rather have left that head open, that recommended your own work.

The last thing I shall take notice of, is what mightily pleases me, it being the very thought of my own mind, these many years; which is, " your recommending a "manual trade to all gentlemen." This I have ever