The right of the parent over his offspring lies either in his superior strength, or his superior reason. If in his strength, we have only to apply this right universally to drive morality out of the world. If in his reason, in that reason let him confide. It is a poor argument of my superior reason that I am unable to make justice be apprehended and felt, in the most necessary cases, without the intervention of blows.
Let us consider the effect that coercion produces upon the mind of him against whom it is employed. It cannot begin with convincing; it is no argument. It begins with producing the sensation of pain, and the sentiment of distaste. It begins with violently alienating the mind from the truth with which we wish it to be impressed. It includes in it a tacit confession of imbecility. If he who employs coercion against me could mould me to his purposes by argument, no doubt he would. He pretends to punish me because his argument is strong; but he really punishes me because his argument is weak.
And get Godwin's History of Greece, a rare book I had scanned.