During the earliest stages the child perceives things like a solipsist who is unaware of himself as subject and is familiar only with his own actions.

The discussion of the game of marbles seems to have led us into rather deep waters. But in the eyes of children the history of the game of marbles has quite as much importance as the history of religion or of forms of government. It Is a history, moreover, that is magnificently spontaneous; and it was therefore perhaps not entirely useless to seek to throw light on the child's judgment of moral value by a preliminary study of the social behaviour of children amongst themselves.

There is little mysticism without an element of transcendence, and conversely, there is no transcendence without a certain degree of egocentrism. It may be that the genesis of these experiences is to be sought in the unique situation of the very young child in relation to adults. The theory of the filial origin of the religious sense seems to us singularly convincing in this connection.

It is as his own mind comes into contact with others that truth will begin to acquire value in the child's eyes and will consequently become a moral demand that can be made upon him. As long as the child remains egocentric, truth as such will fail to interest him and he will see no harm in transposing facts in accordance with his desires.

The child is a realist in every domain of thought, and it is therefore natural that in the moral sphere he should lay more stress on the external, tangible element than on the hidden motive.

The relations between parents and children are certainly not only those of constraint. There is spontaneous mutual affection, which from the first prompts the child to acts of generosity and even of self-sacrifice, to very touching demonstrations which are in no way prescribed. And here no doubt is the starting point for that morality of good which we shall see developing alongside of the morality of right or duty, and which in some persons completely replaces it.

Mixture of assimilation to earlier schemas and adaptation to the actual conditions of the situation is what defines motor intelligence. But and this is where rules come into existence as soon as a balance is established between adaptation and assimilation, the course of conduct adopted becomes crystallized and ritualized. New schemas are even established which the child looks for and retains with care, as though they were obligatory or charged with efficacy.

The child who defines a lie as being a "naughty word" knows perfectly well that lying consists in not speaking the truth. He is not, therefore, mistaking one thing for another, he is simply identifying them one with another by what seems to us a quaint extension of the word "lie".

In certain circumstances where he experiments in new types of conduct by cooperating with his equals, the child is already an adult. There is an adult in every child and a child in every adult. ... There exist in the child certain attitudes and beliefs which intellectual development will more and more tend to eliminate: there are others which will acquire more and more importance. The later are not derived from the former but are partly antagonistic to them.