I do not mean to say that there have not been blind and fond parents in abundance who—having no high moral standard and being merely desirous to see comfort and bright faces around them—have done their children harm by ignoring their faults and regarding them as perfect: but on the other hand, I call on you to admit the paradox that just, wise, and righteous parents, who have had a high moral standard, have been most successful in enabling their child to rise to that standard, by treating him as though he were better than he really has been. Further, I say that this system has been pursued by all those who have forgiven others, and by Him above all others who has done most to make forgiveness "current coin" among mankind.
I can understand a man of cold-blooded and dispassionate temperament objecting to any such idealization of humanity. "The whole theory," he might say, "is radically unfair and unreasonable. You argue that you ought to love a man and ignore his faults if you wish to know him and move him. You might just as well argue that you ought to hate a man and ignore his virtues for the same purpose. Hate is as keen-eyed as love. Hate spies out the least defects, anticipates each false step, predicts each hasty word,and caricatures beforehand each hasty gesture. Hate makes a study of its objects: hate, therefore, as well as love, might be said to stimulate us to know others. But the right course is neither to hate, nor to love, but to judge. As hate blinds us to virtues, so love blinds us to vices. We ought to be blind to nothing, to extenuate nothing, to ignore nothing, but to be purely and reasonably critical. Thus we shall know humanity as it is."
The answer to this very plausible theory is extremely simple: "Your theory appears to be just and wise upon a cursory and unscientific view of human nature: but it has not endured the scientific test of experiment; it has
