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Journal articles on the topic 'Amour de propre'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Kolodny, N. "The Explanation of Amour-Propre." Philosophical Review 119, no. 2 (2010): 165–200. http://dx.doi.org/10.1215/00318108-2009-036.

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2

Landrum, Ty. "The Education of Amour-Propre." Journal of Moral Philosophy 11, no. 3 (2014): 320–39. http://dx.doi.org/10.1163/17455243-4681040.

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In the First Discourse, Rousseau complains that modern morals encourage us to think of ourselves in an impersonal and hygienic manner, and to present ourselves in public space as dimensionless members of society. Submission to modern morals encourages conformism, Rousseau argues, and conformism precludes us from having selves of the sort upon which moral freedom depends. In this paper, I argue that Rousseau’s vision of the redemptive promise of amour-propre should be understood in light of his concern to reverse the existential catastrophe of conformism and to precipitate a social climate more

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3

O'Hagan, Timothy. "Rousseau on Amour-PropreOn Six Facets of Amour-Propre." Proceedings of the Aristotelian Society 99, no. 1 (1999): 91–107. http://dx.doi.org/10.1111/1467-9264.00047.

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4

Pangle, Sophie. "In Defence of Pride: Rousseau’s Challenge to the Augustinians." History of Political Thought 45, no. 2 (2024): 305–26. http://dx.doi.org/10.53765/20512988.45.2.305.

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Rousseau appears to condemn amour-propre as a whole for producing harmful relations of dependence and psychic division. However, recent interpreters have called this traditional view into question and argued that amour-propre can in fact have several beneficial expressions for Rousseau. This article treats the Emile’s account of anger, one neglected expression of amour-propre that displays its potential to uphold moral freedom when educated into autonomous pride. Attention to this passion reveals that Rousseau’s treatment of amour-propre poses a challenge to a tradition of Christian suspicion

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5

Pangle, Sophie. "Natural Innocence and the Psychology of Indignation in The Dialogues of Rousseau." History of Political Thought 45, no. 4 (2024): 709–34. http://dx.doi.org/10.53765/20512988.45.4.709.

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In his last completed writing, Rousseau offers a comprehensive reflection on his central principle of 'natural goodness' through a portrait of himself as a prototype of natural man. Although he is presented as a human type free from amour-propre and its unnatural evils, many readers of the Dialogues judge its defence of Rousseau's slandered reputation to be an exceptional display of amour-propre itself. I argue that rather than being a model of natural man's freedom from amour-propre, Rousseau offers his self-defence as an illustration of the 'sentiment of injustice', a natural expression of a

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6

McLendon, Michael Locke. "Rousseau,Amour Propre, and Intellectual Celebrity." Journal of Politics 71, no. 2 (2009): 506–19. http://dx.doi.org/10.1017/s0022381609090422.

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7

Vento, Maria Alves. "Rousseau: a philosophy of the interested will." Educativa 20, no. 1 (2017): 95. http://dx.doi.org/10.18224/educ.v20i1.5866.

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ROUSSEAU: UMA FILOSOFIA DO "INTERESSE"  Resumo: nos dias atuais, diante da substituição das prioridades públicas por interesses mesquinhos, a análise rousseauniana e sua distinção entre amor de si e amor próprio deixou um legado original sobre a noção de interesse que se revela bastante atual. Essa distinção resultou nos pares de oposições marcantes da sua obra: interesse verdadeiro/interesse falso, interesse absoluto/interesse relativo, interesse geral/interesse particular, cuja elucidação, permite compreender como seria possível o acordo de interesses numa sociedade ou, para empr

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8

Anspach, Mark R. "Freud juge de Sigmund. Le narcissisme entre amour-propre et amour de soi." Revue du MAUSS 37, no. 1 (2011): 243. http://dx.doi.org/10.3917/rdm.037.0243.

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9

Wang, Xinghua. "Amour-Propre in Rousseau: The Tie that Binds." Philosophical Forum 49, no. 4 (2018): 427–47. http://dx.doi.org/10.1111/phil.12200.

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10

Merlin, Hélène. "Raisons historiques d'un genre : maximes (politiques) et amour-propre." Littératures classiques 35, no. 1 (1999): 63–92. http://dx.doi.org/10.3406/licla.1999.1381.

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11

Oprea, Alexandra. "Compassion’s More Dangerous Allies: Fear, Anxiety, and Amour-Propre." Polity 52, no. 2 (2020): 189–220. http://dx.doi.org/10.1086/708350.

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12

Ibrahim, Yasmin. "Revisiting Rousseau’s amour propre: Self-love and digital living." Empedocles: European Journal for the Philosophy of Communication 8, no. 1 (2017): 115–28. http://dx.doi.org/10.1386/ejpc.8.1.115_1.

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13

Hatat, Brigitte. "L’amour, ignorance du désir." Revue des Collèges de Clinique psychanalytique du Champ Lacanien N° 23, no. 1 (2024): 185–92. http://dx.doi.org/10.3917/rccpcl.023.0185.

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L’amour n’est-il que trompeur, masquant l’amour de soi derrière l’amour d’autrui, et la recherche de son propre bien sous couvert du bien de l’autre ? N’y a-t-il pas un vrai amour, un amour désintéressé qui ne serait pas d’essence narcissique et qui prendrait en compte la singularité de l’autre ? La psychanalyse ne promet-elle donc que le rabaissement, voire le ravalement de l’amour ?

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14

Chambers, Chris Anthony. "Michael L. McLendon, "The Psychology of Inequality: Rousseau's 'Amour-Propre'."." Philosophy in Review 41, no. 1 (2021): 43–45. http://dx.doi.org/10.7202/1076217ar.

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15

Jubb, Robert. "Rawls and Rousseau: Amour-Propre and the Strains of Commitment." Res Publica 17, no. 3 (2011): 245–60. http://dx.doi.org/10.1007/s11158-011-9155-1.

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16

Wang, Xinghua. "Rousseauian Heritage of Rawls’s Moral Psychology." Synthesis philosophica 34, no. 1 (2019): 207–20. http://dx.doi.org/10.21464/sp34114.

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Some authors have noticed Rousseau's influence on Rawls's original position argument for justice as fairness, but few have argued for Rousseau’s influence on his moral psychology, which constitutes the first part of his stability argument. I will argue that Rawls’s account of moral development parallels, and is grounded in, Rousseau’s thoughts on amour-propre. In particular, I argue that (1) Rawls’s thesis that the sense of justice is derived from love and friendship is an illustration of Rousseau’s thesis that moral sentiments are derived from natural sentiments, that (2) Rawls’s explanation

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17

Ahn, Doohwan. "Jean-Jacques Rousseau’s Conjectural History of Amour Propre: Revolution and War." Korean Review of Political Thought 27, no. 2 (2021): 9–43. http://dx.doi.org/10.37248/krpt.2021.11.27.2.9.

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18

Yamashita, Masano. "The Psychology of Inequality: Rousseau's "Amour-Propre" by Michael Locke McLendon." Eighteenth-Century Studies 53, no. 3 (2020): 505–8. http://dx.doi.org/10.1353/ecs.2020.0048.

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19

Goodrich, Peter. "R.I.A. to R.A.E.: Aporia and Amour Propre in the Legal Academy." Social & Legal Studies 15, no. 1 (2006): 129–43. http://dx.doi.org/10.1177/0964663906057598.

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20

Körner, Axel. "‘Britain – the Sicily of Europe?’ Continental Perspectives on Britain’s Amour Propre." Contemporary European History 28, no. 1 (2019): 23–26. http://dx.doi.org/10.1017/s0960777318000723.

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21

Kim, Joo-whee. "On the New Interpretations of Rousseau’s Amour-Propre - Dent, Rawls and Neuhouser -." Journal of Korean Philosophical Society 156 (November 30, 2020): 29–57. http://dx.doi.org/10.20293/jokps.2020.156.21.

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22

Kim, Joo-whee. "On the New Interpretations of Rousseau’s Amour-Propre - Dent, Rawls and Neuhouser -." Journal of Korean Philosophical Society 156 (November 30, 2020): 29–57. http://dx.doi.org/10.20293/jokps.2020.156.29.

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23

Dutra, Delamar José Volpato. "DA IRRACIONALIDADE À RACIONALIDADE: RECONHECIMENTO E FILOSOFIA DA HISTÓRIA EM KANT." INSTANTE 6, no. 3 (2024): 203–31. https://doi.org/10.29327/2194248.6.3-9.

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Busca-se, neste texto, apresentar uma explanação do conceito de natureza humana que Kant afirma ser operante na quarta proposição de IaG.1O texto defende que se trata do conceito de natureza humana apresentado por Hobbes, tendo em vista a distinção entre paixões do corpo e paixões da mente, em conjunção com o conceito de natureza humana apresentado por Rousseau, tendo em vista a sua distinção entre amour de soi mêmee amour-propre. Por fim, o texto defende que tal conceituação da natureza humana está na gênese do conceito de reconhecimento.

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24

Aradi, Csenge. "halál pszichológiai dilemmái." nCOGNITO - Kognitív Kultúraelméleti Közlemények 1, no. 1 (2022): 64–81. http://dx.doi.org/10.14232/ncognito/2022.1.64-81.

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Jelen tanulmány a halál metaforikus konceptualizációját vizsgálja François de La Rochefoucauld (1613-1680) Maximák című munkájában. Tekintve, hogy bekövetkeztének pillanatáig nincs elsőrendű tapasztalatunk a halálról, az élet végi jelenségekről való fogalmi hálózatunk töredékes, befejezetlen, ez a bizonytalanság pedig egyéni és kollektív szorongást eredményez. A pszichológiai és fogalmi metaforaelméleti kutatások arra engednek következtetni, hogy a halállal kapcsolatos érzelmeket véges számú, feltételezhetően univerzális metaforákon keresztül konceptualizáljuk. La Rochefoucauld emberi természe

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25

McLendon, Michael Locke. "The Overvaluation of Talent: An Interpretation and Application of Rousseau's Amour-Propre." Polity 36, no. 1 (2003): 115–38. http://dx.doi.org/10.1086/polv36n1ms3235426.

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26

Ndiaye, Christiane. "La mémoire littéraire des amours inavouables dans Amour de Marie Vieux-Chauvet." Études françaises 60, no. 2 (2024): 61–80. https://doi.org/10.7202/1118194ar.

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Comme toute oeuvre littéraire, celle de Marie Vieux-Chauvet porte les traces d’une mémoire littéraire plus ou moins lisible dont l’analyse permet de mieux cerner certains enjeux. Cet article s’intéresse aux « souvenirs » intertextuels des romans emblématiques Madame Bovary et L’amant de Lady Chatterley dans la première partie d’Amour, Colère et Folie (1968), qui ne propose pas une simple réécriture des scénarios de ces amours inavouables aujourd’hui classiques. Nous partons du postulat que cette « bibliothèque » sert avant tout à interroger le champ des possibles, du dicible et de l’indicible

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27

Cooper, Laurence D. "Rousseau on Self-Love: What We've Learned, What We Might Have Learned." Review of Politics 60, no. 4 (1998): 661–84. http://dx.doi.org/10.1017/s0034670500050841.

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Whereas traditionally self–love was considered a moral evil, Rousseau contended that some self–love is benign—and not only benign, but morally necessary and even praiseworthy. The following article offers an interpretation of Rousseau's criteria for distinguishing between good self–love and bad. The distinction between good and bad self–love is neither as simple as many readers think—it does not correspond exactly to the distinction between amour de soi and amour–propre—nor as blurry as many others think. It is, rather, both subtle and coherent. And it might well prove useful in our current ef

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28

McLendon, Michael Locke. "Rousseau and the minimal self: A solution to the problem of amour-propre." European Journal of Political Theory 13, no. 3 (2013): 341–61. http://dx.doi.org/10.1177/1474885113492504.

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29

Lacourse, Josée. "Amour, Lumière et Paix : lecture durkheimienne d’une publication ésotérique contemporaine." I. Éclairages et perspectives, no. 26 (November 3, 2015): 33–41. http://dx.doi.org/10.7202/1033890ar.

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Cet article expose une partie de la problématique durkheimienne du sacré et l’illustre à travers l’analyse d’une publication ésotérique récente. Il s’agit d’aborder la question du rapport entre le social et le sacré, et de saisir les transformations à l’oeuvre dans une spiritualité propre aux sociétés modernes : l’individualisme religieux. L’illustration met en évidence la constance de certaines caractéristiques du sacré définies par Durkheim, tout en cernant des modifications, relatives notamment à l’impact de l’effervescence collective au niveau du système religieux considéré.

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30

De Freitas, Jacira. "Politics and Aesthetics in the Thought of Rousseau." Educativa 20, no. 1 (2017): 48. http://dx.doi.org/10.18224/educ.v20i1.5863.

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POLÍTICA E ESTÉTICA NO PENSAMENTO DE ROUSSEAU  Resumo: as análises e discussões aqui propostas têm como objeto a relação entre política e estética na obra de Rousseau, a partir da contraposição de duas diferentes formas de inserção do homem nas sociedades contemporâneas: aquela fundada no ‘amor próprio’ e uma outra inspirada pela expansão da sensibilidade que a música oferece.  Palavras-chave: Música. Estética. Política. Rousseau.  Abstract: the analyses and discussions in this paper concern the relationship between politics and aesthetics in the work of Rou

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31

Fernandes, Rômulo Barreto. "OBSERVAÇÕES SOBRE O AMOR-PRÓPRIO EM J.-J. ROUSSEAU E ADAM SMITH." Sapere Aude 1, no. 1 (2023): 340–51. http://dx.doi.org/10.5752/p.2177-6342.2023v1nesp1p340-351.

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O presente trabalho tem como objetivo destacar uma possível relação entre as obras de Jean Jacques Rousseau e Adam Smith, em especial o conceito de amor-próprio apresentado por ambos. A proposta se vale de estudos comparativos que levam em conta novos desenvolvimentos dos pensamentos de ambos os filósofos para avaliar a existência de proximidades entre seus pensamentos. Alguns buscam trazer à tona uma relação mais profunda entre os filósofos citados e observar as conexões existentes entre eles e como as leituras das obras de Rousseau influenciaram Adam Smith de alguma forma. Outras apresentam

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32

Zimmermann, Stephan. "Vernünftige Selbstliebe." Philosophisches Jahrbuch 131, no. 1 (2024): 55–77. http://dx.doi.org/10.5771/0031-8183-2024-1-55.

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In the Discours sur l’inégalité, Rousseau introduces the key concept of love of oneself (amour de soi-même). He conceives it as an original impulse in human beings, one that can historically be found even before the development of reason. Rousseau understands love of oneself as the instinct for self-preservation, which every animal is believed to possess by nature. However, as human reason develops, the self of the now possible love of oneself changes. Rousseau initially presents only the negative manifestation of the rational self, which is characterized by self-love (amour-propre). The Contr

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33

Cabassut, Jacques, and Céline Barriol. "Le drame de l'autisme: entre amour et désir." Revista Latinoamericana de Psicopatologia Fundamental 21, no. 4 (2018): 697–714. http://dx.doi.org/10.1590/1415-4714.2018v21n4p697.2.

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A partir de leur praxis, les auteurs proposent de questionner l'impensable de la problématique autistique avec pour point de départ l'amour et le désir, qui en est son grand véhicule. A cet effet, ils proposent de mettre en rapport sujet de l'individuel et sujet du collectif, formation de la foule et passion mélancolique …et ce, afin d'en saisir les enseignements sur les effets de structuration du sujet dit autiste dans ses rapports avec l'Autre, et réciproquement, sur la qualité du lien social contemporain. Ils argumentent que la conjoncture entre la problématique autistique et le discours ca

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34

Cromartie, Alan. "Hobbes, History, and Non-domination." Hobbes Studies 22, no. 2 (2009): 171–77. http://dx.doi.org/10.1163/092158909x12452520755513.

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AbstractPettit's and Skinner's stimulating books are open to historically-minded objections. Pettit's reading of Hobbes is Rousseauian, but he rejects the Hobbesian/Rousseauian belief that some modern people are driven by amour-propre/“glory”. If Hobbes is right, there is, in Pettit's sense, no “common good”. Skinner's treatment of the neo-Roman “theorists” over-estimates their self-consciousness and their consistency. Leviathan chapter 21 is not a response to neo-Romanism; it treats civil liberty as non-obligation, not as non-interference.

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35

Gourevitch, Victor. "A Provisional Reading of Rousseau's Reveries of the Solitary Walker." Review of Politics 74, no. 3 (2012): 489–518. http://dx.doi.org/10.1017/s003467051200054x.

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AbstractRousseau speaks of his last work, The Reveries of the Solitary Walker, as an informal record of conversations of his soul with itself in its quest for his—our—naturel purged of artifice and convention. In the course of these conversations he addresses many of the problems that he explores in his other writings: man's place in the scheme of things, hence God, divine justice, immortality; freedom; the contrasts between the active, citizen life and the circumscribed, solitary life; what we owe to our fellows and what we owe to ourselves; amour-propre, shame, and amour de soi; the conditio

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36

Williams, David Lay. "Introduction." European Journal of Political Theory 20, no. 3 (2021): 568–74. http://dx.doi.org/10.1177/14748851211002020.

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This introduction to the review symposium on Ryan Patrick Hanley’s works on the relatively neglected early modern philosopher François Fénelon (1651–1715) provides a brief overview of the symposium itself before turning to Hanley’s treatment of Fénelon’s work on the intersection of politics and religion, culminating in a comparison of Fénelon with his most celebrated admirer, Jean-Jacques Rousseau. The article sketches how both francophone thinkers employ conceptions of divine justice as a measure to counter the dangers of amour-propre, contrasting Fénelon’s thick theology with Rousseau’s thin

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37

Elster, Jon. "Self-poisoning of the mind." Philosophical Transactions of the Royal Society B: Biological Sciences 365, no. 1538 (2010): 221–26. http://dx.doi.org/10.1098/rstb.2009.0176.

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Rational-choice theory tries to explain behaviour on the assumption that individuals optimize. Some forms of irrational behaviour can be explained by assuming that the individual is subject to hedonic, pleasure-seeking mechanisms, such as wishful thinking or adaptive preference formation. In this paper, I draw attention to psychic mechanisms, originating in the individual, which make her worse off. I first consider the ideas of counterwishful thinking and of counteradaptive preference formation and then, drawing heavily on Proust, the self-poisoning of the mind that occurs through the operatio

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38

Bjelić, Nikola. "L’IMAGE DU BERLIN DE L’APRÈS-GUERRE: „MON ENFANT DE BERLIN“ D’ANNE WIAZEMSKY." Lipar 22, no. 75 (2021): 35–47. http://dx.doi.org/10.46793/lipar75.035b.

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Dans son roman Mon enfant de Berlin (Gallimard, 2009), l’écrivaine et actrice française Anne Wiazemsky (1947–2017) parle de la rencontre de ses parents dans le Berlin de l’après-guerre, de leur amour et de sa naissance. En reconstituant le passé de ses parents à l’aide d’un journal tenu par sa mère Claire Mauriac, mais aussi à l’aide de l’imagination qui a comblé les lacunes du journal par la fiction, l’auteure construit sa propre identité et crée son propre passé. Dans notre article, nous essaierons de montrer comment l’écrivaine a reconstruit le passé et ravivé la mémoire dans son roman. En

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39

Bjelić, Nikola. "L’IMAGE DU BERLIN DE L’APRÈS-GUERRE: „MON ENFANT DE BERLIN“ D’ANNE WIAZEMSKY." Lipar 22, no. 75 (2021): 35–47. http://dx.doi.org/10.46793/lipar75.035b.

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Dans son roman Mon enfant de Berlin (Gallimard, 2009), l’écrivaine et actrice française Anne Wiazemsky (1947–2017) parle de la rencontre de ses parents dans le Berlin de l’après-guerre, de leur amour et de sa naissance. En reconstituant le passé de ses parents à l’aide d’un journal tenu par sa mère Claire Mauriac, mais aussi à l’aide de l’imagination qui a comblé les lacunes du journal par la fiction, l’auteure construit sa propre identité et crée son propre passé. Dans notre article, nous essaierons de montrer comment l’écrivaine a reconstruit le passé et ravivé la mémoire dans son roman. En

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40

Fořtová, Hana. "Být člověkem a být filosofem podle J.-J. Rousseaua." REFLEXE 2021, no. 60 (2021): 97–119. http://dx.doi.org/10.14712/25337637.2021.19.

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The present paper aims to analyse how Rousseau conceives the possibility of being a philosopher and how he views the task of philosophy. While Rousseau is very critical towards contemporary philosophers and philosophy in general, he does describe his own enquiry as a philosophical one. In his view, the proper task of philosophy is ‘the knowledge of man’ that can be also understood as ‘the knowledge of oneself’. As Rousseau states in the Second Discourse, such knowledge is to be accomplished through our reason, yet the philosophy of his time fails in this task because the philosophers let thems

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41

Joseph, Nigel. "The Impartial Spectator, amour-propre, and Consequences of the Secular Gaze: Rousseau's and Adam Smith's Responses to Mandeville." Lumen: Selected Proceedings from the Canadian Society for Eighteenth-Century Studies 30 (2011): 33. http://dx.doi.org/10.7202/1007714ar.

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42

Storey, Benjamin. "Michael Locke McLendon: The Psychology of Inequality: Rousseau's Amour-Propre. (Philadelphia: University of Pennsylvania Press, 2019. Pp. 224.)." Review of Politics 83, no. 1 (2020): 144–46. http://dx.doi.org/10.1017/s003467052000073x.

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43

Garrison, Leigh Campbell. "?Heroines in the making?: The Prime of Miss Jean Brodie as an instance of amour-propre in education." Studies in Philosophy and Education 10, no. 3 (1990): 195–209. http://dx.doi.org/10.1007/bf00367744.

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44

Cohen, Judith. "Théâtres utopiques de Roland Barthes." Revista Criação & Crítica, no. 30 (September 29, 2021): 202–24. http://dx.doi.org/10.11606/issn.1984-1124.i30p202-224.

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L’œuvre de Roland Barthes oscille entre modernité et classicisme, pour autant, loin de considérer qu’il faille prendre parti et choisir sa propre conception de Roland Barthes, il s’agit de penser ce lien dans un rapport dynamique entre ces deux pôles au prisme de la notion d’utopie elle-même oscillant entre une forme de retour à un état antérieur et à la construction d’un programme idéal à venir. En effet, on peut penser avec Diana Knight dans son ouvrage Roland Barthes and Utopia : Space, Travel, Writting, que l’utopie est une thématique centrale au sein de l’œuvre de Roland Barthes ce qui re

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45

Blée, Fabrice. "Transcendance et transformation de soi dans la doctrine du pur amour selon madame Guyon." Studies in Religion/Sciences Religieuses 49, no. 4 (2020): 546–63. http://dx.doi.org/10.1177/0008429820901339.

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La méditation de la pleine conscience, aujourd’hui très populaire, est souvent réduite à une perspective immanentiste postulant que la nature humaine possède en elle-même les ressources de son propre changement. Du point de vue spirituel, cela n’est pas sans dangers pouvant conduire à un vide méditatif artificiel. L’accès à une vie en plénitude ne va pas sans un rapport étroit à l’altérité, au Tout-Autre, réalité transcendante au coeur de la vie de prière. D’où la pertinence d’un dialogue entre théologie et sciences de la santé au sujet des pratiques contemplatives pour un discernement entre o

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Grange, Marie-Françoise. "Le film pour mémoire : sur H Story (Nobuhiro Suwa, 2000)." Hors dossier 21, no. 2-3 (2011): 171–83. http://dx.doi.org/10.7202/1005589ar.

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H Story (Nobuhiro Suwa, 2000) propose, d’une part, le tournage d’un remake de Hiroshima mon amour (Alain Resnais, 1959) et, d’autre part, met en scène l’impossibilité d’une telle réalisation. Cette tentative d’imitation, d’un film par un autre, incapable d’aboutir, dérive alors de variations en réécriture du film source. Le film japonais creuse une sorte d’espace intermédiaire dans lequel entrent en résonance l’écho des formes, des mots, des cadres, l’écho des écritures de deux films distincts appartenant à des époques différentes. C’est donc par la mise en perspective du film de Resnais, deve

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Koźluk, Magdalena. "Mak hieroglifem zapomnienia." Acta Universitatis Lodziensis. Folia Litteraria Romanica, no. 8 (December 30, 2013): 19–36. https://doi.org/10.18778/1505-9065.8.02.

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Dans les cultures de l’Antiquité et de la Renaissance, la fleur du pavot (papaver sommniferum / papaver lethaeum) est avant tout un symbole ou mieux, si l’on emprunte le terme aux dictionnaires des symboles et aux recueils d’emblèmes du XVIe et du XVIIe siècles, un hiéroglyphe de l’oubli, identifié avec le sommeil et la mort. L’attribut de deux frères jumeaux, Hypnos et Thanatos, fils de la Nuit (Nyx) et frères de l’Oubli (Lethe), le pavot, dans la médecine ancienne et renaissante, reste classé parmi les plantes à propriétés somnifères dont on tirait un remède prisé dans toute la pharmacopée c

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Dalbosco, Cláudio Almir. "Determinação racional da vontade humana e educação natural em Rousseau." Educação e Pesquisa 33, no. 1 (2007): 135–50. http://dx.doi.org/10.1590/s1517-97022007000100009.

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O presente artigo procura mostrar, por meio de um trabalho analítico-reconstrutivo, que na base do 'argumento secular' de Rousseau sobre a origem da maldade humana, desenvolvido no livro IV de Émile, está uma teoria da determinação racional da vontade que oscila entre os conceitos de consciência e razão. Pela expressão 'argumento secular', entende-se o fato de Rousseau ver a origem do mal não mais em uma força estranha nem mais no indivíduo isolado, mas sim na própria sociedade. O artigo pretende esclarecer também que, apesar dessa oscilação, tal teoria torna-se decisiva ao esboço de um projet

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Kwak, Duck-Joo. "Education for the Whole Person in a Modern East Asian Context: “Caring-About the World” as a Form of Self-Love." ECNU Review of Education 3, no. 3 (2020): 488–503. http://dx.doi.org/10.1177/2096531120936291.

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Purpose: The essay attempts to explore a possibility to conceive the idea of education for the whole person as a way of recovering the old spirit of liberal education or Bildung, yet in a new language. Design/Approach/Methods: The essay largely consists of two parts. The first part touches upon and diagnoses the current problems with educational culture in modern Korea where youths suffer their divided soul, by employing Rousseau’s notions of two different kinds of self-love, amour-de-soi and amour-propre. The second part addresses how the pursuit of the whole person as being wholehearted can

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Pourcelot, Jérôme. "L’espace sentencieux." Études littéraires 34, no. 1-2 (2004): 55–70. http://dx.doi.org/10.7202/007554ar.

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Résumé L’anthropologie descriptive et essentialiste échafaudée par le duc de La Rochefoucauld dans ses Maximes (1678) nous présente un être, le moi, gravitant dans un espace abyssal vertigineux : l’homme dont le moraliste brosse un portrait implacablement lucide est prisonnier d’un espace quadripolaire désespérant. Les facteurs de dépossession et d’aliénation qui rendent le moi tragiquement étranger à lui-même, clivé de lui-même, privé de lui-même, sont, contradictoirement, tant immanents à son être que transcendants à lui. Passions délétères, amour-propre tentaculaire, fortune capricante, hum

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