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The Revolt of the Spoilt Child they can get to any other alternative is some notion about individuality; about drawing out the true personality of the child, or allowing a human being to find his real self. It is, perhaps, the most utterly meaningless talk in the whole muddle of the modern world. How is a child of seven to decide whether he has or has not found his true individuality? How, for that matter, is any grown-up person to tell it for him? How is anybody to know whether anybody has become his true self? In the highest sense it can only be a matter of mysticism; it can only mean that there was a purpose in his creation. It can only be the purpose of God, and even then it is a mystery. In anybody who does not accept the purpose of God, it can only be a muddle. It is so unmeaning that it cannot be called mystery but only mystification. Humanly considered, a human personality is only the thing that does in fact emerge out of a combination of the forces inside the child and the forces outside. The child cannot grow up in a void or vacuum with no forces outside. Circumstances will control or contribute to his character, whether they are the grandfather's stick or the father's persuasion or the conversations among the characters of Miss May Sinclair. Who in the world is to say positively which of these things has or has not helped his real personality?

What is his real personality? These philosophers talk as if there was a complete and complex animal curled up inside every baby, and we had nothing to do but to let it come out with a yell. As a matter of fact, we all know, in the case of the finest and most distinguished personalities, that it would be very difficult to disentangle them from the trials they have suffered, as well as from the truths they 139