And we are right when we are dealing with men of our own race, and of similar ideas and equal capacities with ourselves.
Example and precept, the force of public opinion, and the slow, but sure spread of education, will do everything in time, without engendering any of those bitter feelings, or producing any of that servility, hypocrisy, and dependence, which are the sure results of despotic government.

But what should we think of a man who should advocate these principles of perfect freedom in a family or a school?
We should say that he was applying a good, general principle to a case in which the conditions rendered it inapplicable--the case in which the governed are in an admitted state of mental inferiority to those who govern them, and are unable to decide what is best for their permanent welfare.

Children must be subjected to some degree of authority, and guidance; and if properly managed they will cheerfully submit to it, because they know their own inferiority, and believe their elders are acting solely for their good.
They learn many things the use of which they cannot comprehend, and which they would never learn without some moral and social, if not physical, pressure.

Habits of order, of industry, of cleanliness, of respect and obedience, are inculcated by similar means.

Children would never grow up into well-behaved and well-educated men, if the same absolute freedom of action that is allowed to men were allowed to them.
Under the best aspect of education, children are subjected to a mild despotism for the good of themselves and of society; and their confidence in the wisdom and goodness of those who ordain and apply this despotism, neutralizes the bad passions and degrading feelings, which under less favourable conditions are its general results.
Now, there is not merely an analogy--there is in many respects an identity of relation between master and pupil or parent and child on the one hand, and an uncivilized race and its civilized rulers on the other.
We know (or think we know) that the education and industry, and the common usages of civilized man, are superior to those of savage life; and, as he becomes acquainted with them, the savage himself admits this.
He admires the superior acquirements of the civilized man, and it is with pride that he will adopt such usages as do not interfere too much with his sloth, his passions, or his prejudices.