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Journal articles on the topic 'Rousseau'
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1
Warner, John. "Bad Education: Pity, Moral Learning, and the Limits of Rousseauan Friendship." Review of Politics 76, no. 2 (2014): 243–66. http://dx.doi.org/10.1017/s0034670514000072.
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AbstractDespite a recent resurgence of interest in friendship and a seemingly inexhaustible fascination with Rousseau, scholars have neglected Rousseau's conception of friendship. The work that does exist emphasizes friendship's ability to inculcate virtue, and moors Rousseau to the classical notion that friendship catalyzes ethical improvement. However, Rousseau lowers the aim of friendship by decoupling it from the process of moral learning and putting limits on the degree of intimacy between friends. The argument is made in four steps. First, Rousseau's theory of friendship differs from its relevant predecessors in both origin and end. Second, the effort to ground friendship in pity bounds emotional intimacy, since pity introduces elements of character difference as well as sameness. Third, Rousseauan friendship fails to catalyze virtue and is successful instead in providing consolation. Finally, the essay considers the function of friendship in a Rousseauan polity.
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Zanin, Sergey. "Social upbringing and an example of Antiquity in the writings of J.J. Rousseau." Hypothekai 5 (September 2021): 236–47. http://dx.doi.org/10.32880/2587-7127-2021-5-5-236-247.
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The article analyses the influence of Antiquity on J.-J. Rousseau’s ideas of social education. It is noted that Rousseau's interest in Antiquity emerged in childhood and was stimulated by Plutarch's works. In later years, he studied Latin and elements of the ancient Greek language, and translated the works of Tacitus and Seneca into French. Modern scholars place an emphasis on Rousseau's direct acquaintance with the works of ancient authors, in particular, under the influence of the home education that he received from his father, a Geneva watchmaker. At the same time, the article draws attention to the fact that Rousseau's interest in Antiquity coincided with his life choice: he decided to make a career as a writer and composer, and therefore focused on popular examples of creative writing. Montesquieu, Fenelon, Marquis d'Argens introduced ancient themes into the context of literary and academic polemics. Their example was followed by Rousseau, which is convincingly illustrated by the comparative analysis of Fenelon’s Dialogues of the Dead and Prosopopoeia of Fabricius in Rousseau's first Discourse. While retaining the main intention of the great moralist, namely the moral education of society by the writer on the examples of Antiquity, Rousseau rethinks it in the context of his own social anthropology. Antiquity is not an example to follow, but a starting point for a person of his time to think about their own social and cultural identity that is different from the past. Being a writer-moralist and political thinker, Rousseau essentially solved the problem of moral education regarding the perception and assessment of the ancient culture by his contemporaries and society.
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Proença, Kátia Aparecida Poluca, and Neiva Afonso Oliveira. "Women's Educacion on Rousseau." Educativa 20, no. 1 (September 29, 2017): 63. http://dx.doi.org/10.18224/educ.v20i1.5864.
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A EDUCAÇÃO DAS MULHERES NA TEORIA ROUSSEAUNIANA
Resumo: neste artigo nos propomos a explorar os aspectos da vida e obra de Rousseau, evidenciando os fatos que envolveram sua relação com as mulheres. O texto mostra pontos importantes para que Jean-Jacques Rousseau viesse a desenvolver suas ideias a respeito da educação e comportamento da mulher na sociedade francesa do século XVIII. Para a sustentação de nossas hipóteses, compusemos um estudo bibliográfico de aproximação sócio-histórico-filosófica, explorando a formação de Rousseau como pessoa e identificando mulheres importantes em sua formação, apresentaremos as questões sociais e condutas, vivenciadas por Rousseau. Na formação desse cenário compomos o quanto a influência das mulheres na vida de Rousseau determinaram a sua proposta educacional.
Palavras-chave: Rousseau. Educação das Mulheres. Século XVIII
Abstract: In this text, we intend to explore aspects of Rousseau's life and writings, putting in evidence the facts which involved his relationship with women. The text shows relevant topics so that Jean-Jacques Rousseau could develop his ideas about education and women's behavior in 18th century of French society. To support our hypothesis, we composed a bibliographical study of philosophical-social-historical characteristics, exploring Rousseau's formation as a subject and identifying important women in his formation and on his prospect of education.
Keywords: Rousseau. Women's education. 18th century.
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Alves, Vital Francisco Celestino. "A CONTROVERSA RELAÇÃO DE J.-J. ROUSSEAU COM A REPÚBLICA DE GENEBRA." Sapere Aude 10, no. 19 (July 14, 2019): 157–71. http://dx.doi.org/10.5752/p.2177-6342.2019v10n19p157-171.
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Na filosofia de Jean-Jacques Rousseau encontramos diversos elogios a modelos políticos oriundos da Antiguidade (Esparta e Roma), assim como outros elogios à República de Genebra. A esse último modelo, o pensador dedica a obra Discurso sobre a origem e os fundamentos da desigualdade entre os homens. Entretanto, até que ponto se pode afirmar que a ordenação política genebrina influenciou e contribuiu para a formação do pensamento político de Rousseau? Tendo essa questão como eixo central e objetivando produzir uma reflexão sobre a Genebra de Rousseau, o presente artigo pretende: primeiro, descrever como era a ordem política genebrina; segundo, tratar da relação entre Rousseau e Genebra; e, por último, correlacionar a posição que ocupa a cidade natal do autor com os seus escritos políticos apresentados na Dedicatória e no Contrato social e examinar a consistência das três principais linhas interpretativas que relacionam Genebra à filosofia política de Rousseau.PALAVRAS-CHAVE: Rousseau. República de Genebra. Relação.ABSTRACTIn the philosophy of Jean-Jacques Rousseau we find several compliments to political models coming from Antiquity (Sparta and Rome), as well as other compliments to the Republic of Geneva. To this last model, the thinker dedicates the work Discourse on the Origin and Basis of Inequality Among Men. However, to what extent can one affirm that the political order of Geneva influenced and contributed to the formation of Rousseau's political thought? With this question as the central axis and aiming to produce a reflection on Rousseau's Geneva, the present article aims to: first, describe the Genevan political, second, deal with Rousseau's relationship with Geneva, and, finally, correlate the position the author's hometown occupies with his political writings presented in the Dedication and the Social Contract and examine the consistency of the three main interpretive lines relating Geneva to Rousseau's political philosophy.KEYWORDS: Rousseau. Republic of Geneva. Relationship.
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Neidleman, Jason. "Rousseau's Rediscovered Communion des Coeurs: Cosmopolitanism in the Reveries of the Solitary Walker." Political Studies 60, no. 1 (November 9, 2011): 76–94. http://dx.doi.org/10.1111/j.1467-9248.2011.00899.x.
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Among his various interventions into the debate between patriotism and cosmopolitanism, Jean-Jacques Rousseau's most direct and forceful statements expressed a preference for patriotism. As a result, there has long been a sense among his interpreters that Rousseau opposed cosmopolitanism. This interpretation, I argue in this article, is too narrow to accommodate the breadth of Rousseau's writings on patriotism and cosmopolitanism. From the Discourses, to Emile, to the Reveries, Rousseau's reflections on patriotism and cosmopolitanism were ambivalent. Rousseau defended patriotism not on its own merits but on the basis of its relative superiority to abstract cosmopolitanism, which Rousseau dismissed as powerless to motivate moral action. This leaves open the possibility of another kind of cosmopolitanism – an authentic, heartfelt cosmopolitanism – which, if it could be realized, would be preferable even to patriotism. In the Reveries, I argue, Rousseau discovered just such a heartfelt cosmopolitanism, one that points toward an inclusive model of civic affect.
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Nikolakakis, Nikolaos. "Realist or Utopian Pacifist?" Filosofia Unisinos 25, no. 3 (November 28, 2024): 1–17. https://doi.org/10.4013/fsu.2024.253.08.
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This study offers an in-depth exploration of Jean-Jacques Rousseau’s philosophy of international relations, an under-researched but crucial aspect of his political thought. We strongly argue that Rousseau understood the transformation of individuals into morally mature subjects as a process intimately intertwined with the development of a political community. According to Rousseau, this intricate connection cannot be fully grasped without considering the international society of states. The paper unpacks Rousseau’s contemplations on the dynamics of war, the mechanisms of peace, and the unique attributes of states. It provides an articulate argument that Rousseau does not adhere strictly to the doctrines of political realism or utopian pacifism. Rather, Rousseau carves out a nuanced viewpoint that transcends these conventional categorizations, offering a more complex and multifaceted understanding of the interconnectedness between domestic and international politics. In doing so, the paper’s analysis unveils a more thorough comprehension of Rousseau’s political philosophy, its roots, and its implications. It emphasizes his recognition of the internal and external forces influencing state behavior and his forward-looking ideas about international relations that anticipated later developments in the field. By emphasizing his enduring relevance, this study positions Rousseau as a pivotal figure whose ideas continue to resonate in contemporary debates surrounding international relations, contributing to our understanding of global politics.
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SCOTT, JOHN T. "Rousseau's Anti–Agenda-Setting Agenda and Contemporary Democratic Theory." American Political Science Review 99, no. 1 (February 2005): 137–44. http://dx.doi.org/10.1017/s0003055405051543.
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In his recent article, “Rousseau on Agenda-Setting and Majority Rule” (2003), Ethan Putterman examines how the democratic principle of popular majority rule might be reconciled with agenda-setting by legislative experts through an analysis of Rousseau's political theory. He argues that Rousseau accomplishes this reconciliation through a novel separation of powers between the legislative and the executive powers where the sovereign people delegates the exclusive power to initiate laws to the executive. Putterman thereby identifies as a solution to the problem of democratic self-legislation what Rousseau sees as the most important danger to it. At issue is not merely the correct interpretation of Rousseau's theory, for Putterman's argument raises far-reaching questions concerning the compatibility of democratic principles and institutions. After demonstrating that Putterman is incorrect that the sovereign people in Rousseau's state delegate the power of legislative initiative, I examine how Rousseau anticipates and addresses a related question central to contemporary democratic and social choice theory: the problem of preference aggregation through voting in the absence of agenda-setting institutions.
8
MacLean, Lee. "Rousseau as Author: Consecrating One's Life to the Truth." Canadian Journal of Political Science 37, no. 4 (December 2004): 1059–61. http://dx.doi.org/10.1017/s0008423904440219.
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Rousseau as Author: Consecrating One's Life to the Truth, Christopher Kelly, Chicago: University of Chicago Press, 2003, pp. 182Christopher Kelly's latest book makes an important contribution to the study of Rousseau. Kelly investigates Rousseau's attitude towards authorship in the light of his motto, “consecrating one's life to the truth.” He maintains that for Rousseau this motto implies the need for two kinds of authorial responsibility: “it meant both publicly taking responsibility for what one publishes and only publishing those things that would be of public benefit” (1). Kelly then uses this two-pronged conception of responsible authorship to investigate Rousseau's understanding of the practices of citizenship and of philosophy.
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ROSENBLATT, HELENA. "ROUSSEAU'S GIFT TO GENEVA." Modern Intellectual History 3, no. 1 (April 2006): 65–73. http://dx.doi.org/10.1017/s1479244305000600.
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People often seem to forget that Rousseau dedicated his Second Discourse to “The Republic of Geneva.” This is a shame because, in doing so, they miss precious clues not only about the meaning of the Discourse itself, but also about its place in Rousseau's political thought as a whole. It is also rather curious, because Rousseau's dedicatory letter to Geneva is actually not so easy to overlook; in the Pléiade edition it takes up more than ten pages of tightly worded text and is thus almost twice as long as Rousseau's more frequently cited “Preface” that follows it. Ignoring the dedication is, of course, part of a larger and more general problem in Rousseau scholarship: the still widespread tendency to read Rousseau out of historical context and with little concern for his intended meaning.
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Stanić, Damjan. "Rousseauova skrivena teorija sukoba." Anali Hrvatskog politološkog društva 21, no. 1 (November 4, 2024): 249–73. https://doi.org/10.20901/an.21.05.
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U radu se tematizira pojam sukoba u političkoj teoriji Jean-Jacques Rousseaua. Premda sukob nije središnji pojam Rousseauovog opusa, u radu se brani teza da Rousseau razrađuje teoriju sukoba koja ostaje skrivena iza različitih retoričkih manevara i ostalih dijelova njegove političke misli kojima su Rousseauovi interpreti kroz povijest davali daleko veći značaj. I dok uvriježene interpretacije Rousseaua svrstavaju u tabor snažnih protivnika sukoba, ovaj rad pokušava dokazati da unutar Rousseauove političke teorije prostor za sukob postoji i da je sam sukob, nerijetko, pozitivno vrednovan. Nadalje, rad nastoji razlikovati manifestacije sukoba ovisno o kreposnosti političkog poretka, dovodeći u pitanje sukobe unutar modernih trgovinskih društava. Moderna trgovinska društva osuđena su na sukobe koji ne generiraju slobodu, niti su usmjereni ka općem dobru, već isključivo ostvarivanju materijalnih bogatstava, što dovodi do snažnih ekonomskih nejednakosti, uvelike utječući na Rousseauov vrijednosni sud o sukobu. U radu se nastoji interpretirati Rousseauov pogled na moderna trgovinska društva i poziciju sukoba u njima, stavljajući Rousseauov osobni eskapizam u vezu s njegovim teorijskim okvirom i vrijednosnim pozicijama.
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Sunajko, Goran. "Rousseauova prirodna pedagogija." JAHR 11, no. 2 (2020): 398–412. http://dx.doi.org/10.21860/j.11.2.4.
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Rad razmatra Rousseauovo romantičarsko okretanje prirodi u epohi razuma. Kada su gotovo svi relevantni francuski prosvjetitelji (Voltaire, Diderot, d'Alembert, Montesquieu i dr.) smisao izgradnje modernoga čovjeka vidjeli u odgoju putem racionalizma, Rousseau je upozoravao da je priroda prvi učitelj od kojeg dijete, a onda i građanin, treba učiti. Znanosti i umjetnosti zbog svoje kompetitivne naravi iskvarile su prirodnoga dovjeka, kojemu je priroda dala ljubav prema sebi i milosrđe prema drugome, vrijednosti koje ekonomski kompetitivni racionalizam stavlja u drugi plan. Cilj je izlaganja afirmirati Rousseauov koncept »Druge prirode« koji afirmira harmoniju društva temeljenu na prirodnom poretku. Rousseauva »prirodna pedagogija« zastupljena je kroz čitavu njegovu filozofiju, od filozofije umjetnosti (Discours sur les sciences et les arts; Julie ou la Nouvelle Héloïse; Lettre sur les spectacles) i filozofije odgoja (Émile ou de l’éducation; Les Rêveries du promeneur solitaire) preko filozofije politike (Du contrat social) i filozofije ekonomije (Discours sur l’origine et les fondements de l’inégalité parmi les hommes; Économie politique) do metafizike (Profession de foi du vicaire savoyard). U svim navedenim djelima zrcali se Rousseauov pokušaj da preko prirodnih načela odgoji modernoga čovjeka i njegovo društvo. U biti njegove filozofije jasno se može uočiti pogrešan stav mnogih interpreta kako je Rousseau stvorio pretpostavke Francuskoj revoluciji. Naprotiv, Rousseau je filozof prirode, kako stoji i na njegovu nadgrobnom epitafu u Panthéonu. On je odgajao pojedinca koji neće biti »čovjek revolucije« jer u sebi sadrži dovoljno ljubavi prema sebi i drugome da bi zadavao udarce pojedincu i društvu. Iz Rousseauove se filozofije, stoga, ne može izvesti pledoaje za revoluciju.
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Neildleman, Jason. "Rousseau's Ethics of Truth: a sublime science of simple souls." Educativa 20, no. 1 (September 29, 2017): 223. http://dx.doi.org/10.18224/educ.v20i1.5874.
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ROUSSEAU’S ETHICS OF TRUTH - A SUBLIME SCIENCE
OF SIMPLE SOULS
Resumo: este artigo é um resumo do livro com o mesmo título, publicado pelas edições da Routledge, nos Estados Unidos. Tanto no livro quanto neste artigo, o autor pretende discutir a coerência dos textos de Rousseau, na qual é possível prospectar uma "ética da verdade" cujo objetivo seja alcançar um vínculo de comunhão com as pessoas e com as coisas. O autor tenta ainda discutir as implicações da ética da verdade de Rousseau sobre o nosso sentido de si mesmo e o sentido de existência no mundo.
Palavras-chave: Rousseau. Ética. Verdade. Filosofia.
Abstract: This paper is a summary of the book published by Routledge in the United States. The author aims to discuss the coherence of Rousseau’s texts thought which it is possible to prospect an “ethics of truth”, so to achieve a communion bond with people and things. The author tries also to discuss the implications of Rousseau’s ethics of truth on our sense of self and the implications in the real existence in the world.
Keywords: Rousseau. Ethics. Truth. Philosophy.
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Neidleman, Jason. "Politics and Tragedy: The Case of Rousseau." Political Research Quarterly 73, no. 2 (March 31, 2019): 464–75. http://dx.doi.org/10.1177/1065912919839144.
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There is a growing body of scholarship in political theory that explores the ways in which a tragic heuristic can be useful for understanding politics. This scholarship has generally seen Rousseau as having articulated a political theory that might be illuminated by the application of a tragic heuristic but not one that might itself illuminate tragic predicaments in democratic politics. Readers have criticized Rousseau for inadvertently succumbing to a series of tragic conflicts, primarily by virtue of his insistence on a homogeneous political culture. Through an analysis of Rousseau’s theory of sovereignty, this essay argues that Rousseau has something more to contribute to the scholarship on tragedy and politics. His political theory includes both moments of tragic overreach as well as moments of tragic narration. More than simply a victim of tragic dissolution, Rousseau deployed his own tragic prism for conceptualizing what he called the “fundamental problem” of politics. This tragic prism, the essay concludes, expands the applicability of Rousseau’s political theory beyond the small, homogeneous republics he took as his model. The final section of the essay makes use of the “paradox of politics” to illustrate the applications of Rousseau’s theory of sovereignty to democratic theory writ large.
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Brennan, Timothy. "Rousseau, Franklin and Bourgeois Liberalism." History of Political Thought 45, no. 1 (February 29, 2024): 87–123. http://dx.doi.org/10.53765/20512988.45.1.87.
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This article suggests that the anti-bourgeois, illiberal character of Rousseau’s political philosophy has been exaggerated. In order to illustrate this point, I juxtapose Rousseau’s thought with that of Benjamin Franklin, the acknowledged embodiment of bourgeois liberalism in the eighteenth century. Although Franklin and Rousseau are often cast as opposites today, in their own time they were commonly linked – with, I think, considerable justification. Without insisting that Rousseau had a direct influence on Franklin, I argue that Franklin’s moral-political thought was largely consonant with that of his supposed antithesis.
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Olsen, Anne-Marie Eggert. "Rousseau læser Platon. Et debatindlæg om virkningshistorie." Studier i Pædagogisk Filosofi 4, no. 1 (January 4, 2016): 75. http://dx.doi.org/10.7146/spf.v4i1.21149.
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<p>Artiklen præsenterer i første del (A) det pædagogiske stof fra Platons <em>Staten </em>og <em>Lovene</em>, som Rousseau har læst og fundet inspiration i. Der plæderes for, at Rousseau optager og transponerer såvel principper som konkrete overvejelser uanset den forskelige historiske kontekst og de dermed sammenhængende forskellige udformninger og mål for opdragelsen. I anden del (B) diskuteres Rousseaus ’platonisme’ i mere overordnet filosofisk sammenhæng, og der argumenteres for, at Rousseaus utraditionelle, pædagogisk-filosofiske Platon-læsning dels kan ses at fremdrage underbelyste centrale tematikker i Platons filosofi, dels understreger deres stadige aktualitet.</p>
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Detcheverry, Thomas. "Deleuze on Spinoza and Rousseau: Ethics and Materialism." Deleuze and Guattari Studies 16, no. 2 (May 2022): 159–89. http://dx.doi.org/10.3366/dlgs.2022.0473.
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In the lecture of December 16, 1980, Deleuze proposes a cross-reading of Spinoza and Rousseau. First, Deleuze reinterprets Rousseau’s morality in the light of Spinoza’s critique of ‘morality’ based on the opposition of good and evil; second, and reciprocally, he rereads Spinoza’s practical and ethical philosophy from a concept extracted from Rousseau’s work: that of the ‘materialism of the wise’. According to Deleuze, this ‘practical materialism’ (and not metaphysical) evoked by Rousseau, consisting of both ‘determinism’ and ‘sensualism’, has a Spinozist inspiration, insofar as it has an amoralist dimension, close to the critique of morality developed in the Ethics. But on the other hand, Rousseau’s ‘materialism of the wise’ allows us, conversely, to reread the Spinozist explanation of the conquest of freedom, by revealing the presence of practical principles very close to those of Rousseau’s ethical materialism. The cross-reading of Spinoza and Rousseau thus presents a double aim: on the one hand, to identify the presence of amoralist themes and issues in Rousseau’s work; on the other, to reveal the existence of materialist principles (in the sense of Rousseau’s ‘materialism of the wise’) in the Spinozist ethical itinerary.
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LUO, Hanyi. "Returning to nature: letting children be children--exploring the value of natural education in Rousseau's Emile." Region - Educational Research and Reviews 6, no. 5 (June 13, 2024): 159. http://dx.doi.org/10.32629/rerr.v6i5.2170.
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When his contemporaries in the Enlightenment cheered and called for reason, Rousseau was well aware of the problems that reason would bring to human society. Honoring nature is Rousseau's solution. He advocated "natural education" in the natural process of development, allowing the free development of the human body and mind. It can be said that Rousseau was almost a century ahead of the world in recognizing the importance of nature to human beings. This article is a reading note after reading Rousseau's educational work Emile.
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Marks, Jonathan D. "Rousseau's Use of the Jewish Example." Review of Politics 72, no. 3 (2010): 463–81. http://dx.doi.org/10.1017/s003467051000032x.
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AbstractRousseau refers to the Jews in major and minor works, setting them alongside the Greeks and Romans as models for republican politics. Yet Rousseau's use of the Jewish example has been almost entirely neglected. I argue that this example, which for Rousseau stands between paganism and Christianity, plays a unique role in Rousseau's political thought. In particular, Judaism, as Rousseau presents it, surpasses Christianity in its this-worldly emphasis on compassion and justice, an emphasis that even the classical republics that are Rousseau's usual models for social and political well-being cannot match. It does so, moreover, without fostering the dogmatism that, along with Christian otherworldiness, has, in Rousseau's estimation, helped to spoil European politics.
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Cook, A. "Jean-Jacques Rousseau's copy of Albrecht von Haller's Historia stirpium indigenarum Helvetiae inchoata (1768)." Archives of Natural History 30, no. 1 (April 2003): 149–56. http://dx.doi.org/10.3366/anh.2003.30.1.149.
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Jean-Jacques Rousseau sold his botanical texts to Daniel Malthus (father of Thomas Malthus) about 1775. Two of these are now in the Old Library, Jesus College, Cambridge, but all the rest have long been thought lost. However, a copy of Albrecht von Haller's Historia stirpium indigenarum Helvetiae inchoata (1768) in The Lindley Library, Royal Horticultural Society, London, bears Rousseau's name and seems to have been annotated by him. The volume contains the bookplate of Jane Dalton, a cousin to whom Malthus willed “all [his] Botanical Books in which the Name of Rousseau is written”. Haller was well-known to Rousseau, who, while in exile in the Swiss Jura (1763–1765), studied under one of Haller's collaborators, Abraham Gagnebin. Rousseau cited Haller's entry 762 when describing a species of Seseli to the Duchess of Portland.
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Sagar, Paul. "Smith and Rousseau, after Hume and Mandeville." Political Theory 46, no. 1 (June 29, 2016): 29–58. http://dx.doi.org/10.1177/0090591716656459.
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This essay re-examines Adam Smith’s encounter with Jean-Jacques Rousseau. Against the grain of present scholarship it contends that when Smith read and reviewed Rousseau’s Second Discourse, he neither registered it as a particularly important challenge, nor was especially influenced by, or subsequently preoccupied with responding to, Rousseau. The case for this is made by examining the British context of Smith’s own intervention in his 1759 Theory of Moral Sentiments, where a proper appreciation of the roles of David Hume and Bernard Mandeville in the formation of Smith’s thought pushes Rousseau firmly into the background. Realising this, however, forces us to re-consider our evaluations of Rousseau’s and Smith’s very different political visions. Given that questions of individual recognition, economic inequality, and political stability remain at the heart of today’s social challenges, the implications of this are not just historical but of direct contemporary import.
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Tegtmejer, Thyge. "Rousseau i 2012: De-konstrueret og re-konstrueret." Studier i Pædagogisk Filosofi 2, no. 1 (July 9, 2013): 70. http://dx.doi.org/10.7146/spf.v2i1.6263.
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What will become of Rousseau when read in a non-transcendent way, as a line of some of the most prominent contemporary theorists of the philosophy of education would suggest as inevitable? To answer this question, the position and analytical tools of Jacques Derrida are clarified, and Rousseau’s “Émile ou De l’éducation” is read non-transcendentally, which implies a challenge and a deconstruction of the way Rousseau has built the argument for his educational project. The article concludes with a critical discussion of its own method, and challenges the asserted unavoidability of the deconstructive readings of Rousseau’s text<br />
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Neuhouser, Frederick. "The Critical Function of Genealogy in the Thought of J.-J. Rousseau." Review of Politics 74, no. 3 (2012): 371–87. http://dx.doi.org/10.1017/s0034670512000551.
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AbstractThis paper examines the kind of genealogical project Rousseau undertakes in the Discourse on the Origins of Inequality. It explains what it is for Rousseau to discover the “origins” of inequality and examines the normative implications of such an account, especially the relation his genealogical claims have to his critique of society. After arguing that the Discourse singles out l'amour propre as the psychological source of inequality, the paper reconstructs Rousseau's account of the origin of inequality and its criteria for judging the legitimacy of inequalities. It also highlights similarities among Rousseau's use of genealogy and later genealogical projects, such as Nietzsche's.
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Espíndola, Arlei De. "ROUSSEAU: ASPECTOS DO DESENVOLVIMENTO HUMANO NA PRIMEIRA INFÂNCIA." Síntese: Revista de Filosofia 40, no. 127 (December 4, 2014): 279. http://dx.doi.org/10.20911/21769389v40n127p279-291/2013.
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O artigo busca explorar os aspectos centrais apresentados por Rousseau nos dois primeiros livros do Emílio ou Da educação que se dedicam a tratar do desenvolvimento humano na primeira infância. O crescimento e a ampliação da condição física e corporal, bem como o progresso dos sentidos, aparecem enquanto preocupações centrais de Rousseau nestes livros.Abstract: the article aims to explore the core aspects presented by Rousseau in the first two books of Emile or On Education, both dedicated to dealing with human development in early childhood. The growth and expansion of the physical condition and body as well as the progress of the senses, appear as Rousseau’s main concerns in both books.
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Wolberg, Donald L. "Fifth notice of transfer of specimens figured by Rousseau H. Flower." Journal of Paleontology 65, no. 2 (March 1991): 338–39. http://dx.doi.org/10.1017/s0022336000020643.
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This notice is the fifth in a series recording the transfer of fossils described by Rousseau H. Flower (1913-1988) to the Smithsonian Institution and the U.S. National Museum. During a long, productive, and colorful career, Rousseau described more than 400 new fossil taxa (Wolberg, 1988). Most of Rousseau's fossils have been maintained in the collections of the New Mexico Bureau of Mines and Mineral Resources. The fossils in this transfer were sent to Rousseau in 1952 by William J. Sando, then a graduate student at Johns Hopkins University, who collected them during his research on the Beekmantown Group of Maryland (Sando, 1957). In 1955, Rousseau submitted a manuscript to theJournal of Paleontologyand this was published in 1956. Some controversy seems to have surrounded the publication of the paper; we have found a file of correspondence related to that publication and it is very “Roweresque” in content. In addition, Rousseau cataloged the Sando fossils into the NMBM&MR's collection, but from the associated correspondence there seems to be little doubt but that the collection was intended to be reposited in the Smithsonian.
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Corôa, Pedro Paulo Da Costa. "KANT, ROUSSEAU E AS BASES ESTÉTICAS DO PENSAMENTO." Cadernos de Pesquisa 22 (December 31, 2015): 66. http://dx.doi.org/10.18764/cp.v22i0.2974.
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O nosso objetivo é mostrar como a questão relativa ao gosto pode ser encontrada, enquanto forma particular de juízo, na obra de Rousseau, em especial, no Emílio. Em decorrência disso, tudo o que nós aprendemos sobre a gênese moderna do chamado juízo de reflexão estético, identificado à Crítica do juízo, de Kant, se não exige uma correção, nos obriga, pelo menos, a reconhecer, antes do esforço crítico, o surpreendente e certeiro tratamento do tema por parte de Rousseau. Palavras-chave: Rousseau. Kant. Gosto. Juízo. Reflexão. KANT, ROUSSEAU AND THE AESTHETIC BASIS OF THOUGHT Abstract: The aim of this study was to examine the issue regarding esthetic taste as being a form of judgment,in particular in Rousseau’s work Emile. As a result most of what we know concerning the modern origin of judged ofesthetic reflection, as defined in Kant’s Critique of judgment, although not requiring a revision, at least obliges us torecognize the critical, surprising, and discerning treatment of the topic by Rousseau.Keywords: Rousseau. Kant. Esthetic taste. Judgment. Reflection. KANT, ROUSSEAU Y LAS BASES ESTÉTICAS DEL PENSAMIENTOResumen: Nuestro objetivo es demostrar cómo la cuestión relativa al gusto puede ser encontrada, mientras como una forma particular de juicio, en la obra de Rousseau, en especial, en el Emilio. Como resultado, todo lo que nosotros hemos aprendido sobre la génesis moderna del juicio de reflexión estético, identificado a la Crítica del Juicio, de Kant, si no requiere una corrección, nos obliga, por lo tanto, a reconocer, ante del esfuerzo crítico, el sorprendente y adecuado tratamiento del tema por la parte de Rousseau. Palabras clave: Rousseau. Kant. Gusto. Juicio. Reflexión.
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Rebrov, S. A. "The Althusserian Approach to Interpretation of Jun-Jacques Rousseau’s Political Theology." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 115, no. 4 (December 16, 2024): 38–49. https://doi.org/10.30570/2078-5089-2024-115-4-38-49.
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The article is devoted to the materialistic interpretation of Jean-Jacques Rousseau’s political theology by Louis Althusser. This approach is particularly interesting because it treats materialism in a completely different plane from that of Marxism. Emphasizing the contingency of the emergence of the civil state, Althusser places Rousseau within the general tradition of modern materialism, the distinctive features of which are anti-theocentrism and anti-historicism. At the same time, Althusser emphasizes that Rousseau had a radically different view on the origins of human society from the ideas of other Enlightenment philosophers. This allowed Althusser to separate Rousseauism from the traditional political philosophy of the 18th century. For this reason, the parallel interpretation of Rousseau’s views in the sphere of political theology does not in any way contradict the materialist interpretation of his teachings. In this article, the author scrutinizes the history of different approaches to the understanding of matter and materiality, and compares alternative perspectives on Rousseau’s political theory. The article shows, that Althusser’s interpretation was openly deconstructivist, even though it was based on the subjects brought up by Rousseau himself. In the final part, the author also touches upon the concept of multiple temporality, which, being closely connected with materialism, has a pure Rousseau’s origin.
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Pop-Curșeu, Ioan. "Critiques de Molière, de Rousseau à Baudelaire : idéologie, psychologie, esthétique." Studia Universitatis Babeş-Bolyai Dramatica 68, no. 2 (November 30, 2023): 9–33. http://dx.doi.org/10.24193/subbdrama.2023.2.01.
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"Molière’s Critics, from Rousseau to Baudelaire: Ideology, Psychology, Aesthetics. This paper deals with a number of interpretations that have been given to Molière’s work, namely that undertaken by Rousseau in his Lettre à d’Alembert sur les spectacles and those attempted by Baudelaire in fragmentary form in many of his writings. Rousseau’s and Baudelaire’s perspectives are ideologically divergent, but a closer reading reveals also psychological and aesthetic differences. The shifting perspectives between these authors are all the more surprising because Baudelaire was not only a critic of Molière but also a critic of Rousseau, yet he drew inspiration from the writings of both in his poems. The binary, linear hermeneutic is overcome here in favour of a triangular, or even plural, reading, as voices such as Sainte-Beuve’s or Nietzsche’s are occasionally summoned to diversify the possible points of view. Keywords: Molière, Rousseau, Baudelaire, Sainte-Beuve, Le Misanthrope, ideology, psychology, aesthetics."
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Hasan, Rafeeq. "Frihed og lykke i Rousseaus retfærdiggørelse af staten." Studier i Pædagogisk Filosofi 3, no. 1 (January 9, 2015): 71. http://dx.doi.org/10.7146/spf.v3i1.6166.
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<p>Political philosophers tend to think that Rousseau is significant because his contractarianism anticipates Kant. However, reading Rousseau in this way requires us to ignore his frequent and emphatic appeals to the role of happiness as collective flourishing (<em>eudaimonia</em>) in establishing the rational authority of justice. I offer a reading of Rousseau’s political theory which accounts for this eudaimonistic aspect of his thought. I argue that for Rousseau, as for Kant, obligations are structured by the autonomous willing of agents who bind themselves by the norms of reason alone. But unlike Kant, Rousseau thinks that such formal considerations of rational autonomy provide necessary but not sufficient reasons for fulfilling our duties to one another. This is because the ultimate reason for valuing individual autonomy is that it enables the flourishing of individuals insofar as they are members of a just political community.</p>
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Waßer, Charlotte. "Der Föderalismus kleiner Republiken bei Rousseau." Göttinger Rechtszeitschrift 5, no. 8 (July 27, 2022): 38–46. http://dx.doi.org/10.55053/2022-5-8-1247.
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Der Aufsatz behandelt die Ansichten von Rousseau zum Föderalismus kleiner Republiken und stellt dar, inwieweit seine Konzepte Anstöße für die gegenwärtigen, internationalen Beziehungen geben können. Auf Grundlage von Rousseaus Theorien soll begründet werden, dass durch eine (internationale) überstaatliche Organisation (Weltstaat) einerseits und mehr direkter Demokratie in kleineren Gebietseinheiten (Gemeinden) andererseits, Frieden und Freiheit geschaffen werden kann.
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Field, Laura K. "The Philosopher Doth Protest Too Much: Rousseauian Enlightenment and the Rhetoric of Despair." Review of Politics 75, no. 2 (2013): 221–46. http://dx.doi.org/10.1017/s0034670513000041.
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AbstractThe most striking feature of Rousseau's self-presentation in the Confessions is his pathos-filled anticipation of future adversity. Never quite arriving at the depths of despair he foresees, however, Rousseau instead offers the reader glimpses of a surprisingly robust happiness. In this article I present a new political reading of the Confessions that is attentive both to the rhetorical surface of the work and to its charming subplot. Guided by Rousseau's humorous understanding of truth telling, I argue that the Confessions is shaped by a complex literary ruse that colors much of what Rousseau has to say about frankness, happiness, and his own idiosyncrasy. Far from being undone by his shadow-dappled imaginings, Rousseau's conscious dissimulations reflect his concerns about the public value of enlightenment and his commitment to authorial responsibility.
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Kabala, Boleslaw Z. "Rousseau and the Qualified Support of Matriarchal Rule." Humanities 9, no. 3 (August 31, 2020): 99. http://dx.doi.org/10.3390/h9030099.
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The article investigates the relations between men and women in Rousseau’s major works to uncover the possibility of a long-term rule of women over men. Rousseau does provide examples of alternating rule between the sexes. However, given that the rule of prominent women like Sophie and Julie is indirect and more Machiavellian than that of men, I make the case that Rousseau sees straightforward control by women as more consistent with modern conditions (specifically in an indirect-rule as opposed to an instrumental-rationality sense). First, I provide examples of Sophie’s rule in Emile. Sophie rules Emile especially through acts of charity that incline Emile to participate in the project that Sophie has undertaken, making him more capable of willing generally. Second, I show that Julie at Clarens rules a number of the men there and particularly in the administration of the estate. Interestingly, like Sophie’s, her power is communicated through concrete examples of charitable action. Rousseau writes that, as a result, those around her are imbued with the spirit to contribute to the projects of importance to her, which also renders them more apt to will generally. Interestingly, two women as different as Sophie and Julie rule men in the same way: through charity. They do so as the result of a religious education. And, whereas religious education in Rousseau is in general anti-metaphysical, this is especially true for women compared to men. The examples of Sophie and Julie do, therefore, take us into territory of the sexes alternating in rule. But the difference in education suggests that for Rousseau their rule goes deeper and represents a relation more fundamental than the rule of men over women. The possibility is further confirmed through an analysis of Rousseau’s states of nature. At the end of the day, the reevaluation of relations between the sexes in Rousseau’s work is long overdue. I engage a rich scholarly literature and embark on a rereading of several of Rousseau’s works to offer a fresh interpretation that suggests the citizen of Geneva was not only open to a significant increase in the power of women over time, but that he actually favored matriarchy. The argument hopefully underscores the way in which great works are both timely and timeless.
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Jakopec, Petar. "Rousseau's Conception of Government in the work Discourse on Political Economy." Disputatio philosophica 22, no. 1 (January 25, 2021): 49–61. http://dx.doi.org/10.32701/dp.22.1.3.
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In this article the author problematizes Rousseau’s Discourse on Political Economy and his conception of government in the political community. Rousseau’s Discourse on Political Economy was chronologically written seven years before his major work The Social Contract or Principles of Political Right. Regardless of the fact that the Discourse on Political Economy was published earlier, it left a remarkable trace in Rousseau‘s philosophical opus. In this work, which was published as part of the fifth volume of Encyclopedia of the Enlightenment, Rousseau indicated his direction in political philosophy. This philosophical and political direction began with the Discourse on Political Economy and culminated in the philosophical and political conception of republicanism, elaborated in detail in The Social Contract. In this article the author uses critical analysis and reconstruction to establish Rousseau‘s fundamental ideas about his political philosophy present in the Discourse on Political Economy, with a focus on observing and studying the role of a sovereign and the public economy in the function of the government by general will within the political community.
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Stępkowski, Dariusz, and Dietrich Benner. "Pojęcie ukształcalności i jego miejsce w teorii wychowania Jeana Jacquesa Rousseau." Problemy Wczesnej Edukacji 30, no. 3 (September 30, 2015): 39–51. http://dx.doi.org/10.5604/01.3001.0008.9214.
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The philosophical and pedagogical work of Jean Jacques Rousseau still raises many disputes and polemical debates. In this article, the authors focus on only one concept – perfectibilité, which is, according to them, the key to understanding his theories. By using the concept of perfectibilité, Rousseau defines the ambivalent characteristic of modern man, i.e., his ontological need to learn. The article consists of three parts. In the first, the authors try to locate the concept of perfectibilité in Rousseau’s philosophical and pedagogical texts. In the second, the meaning of the term is reconstructed in relation to the conditions of becoming a man. Finally, in the third, the project of upbringing and education from Rousseau’s Emil is re-read.
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COOPER, LAURENCE D. "Between Eros and Will to Power: Rousseau and “The Desire to Extend Our Being”." American Political Science Review 98, no. 1 (February 2004): 105–19. http://dx.doi.org/10.1017/s0003055404001030.
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Most scholars, following Rousseau himself, have had little to say about what Rousseau calls “the desire to extend our being.” Yet the concept is foundational to his political philosophy. Though less compelling a formulation (and deliberately so) than Plato's “eros” or Nietzsche's “will to power,” “the desire to extend our being” is comparable to these in its strength and reach, and hence in its power to unlock the full meaning of Rousseau's thought. My purpose in this paper is to uncover Rousseau's view of the meaning and significance of this desire; its pervasive influence on moral and political life; and the means through which it can and cannot, and should and should not, be fulfilled.
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Andreas Beck Holm. "Den forbandede arv: Rousseau, Marx og traditionen." Slagmark - Tidsskrift for idéhistorie, no. 82 (November 18, 2020): 35–51. http://dx.doi.org/10.7146/slagmark.vi82.141019.
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This paper examines how first Rousseau and later Marx both try to tackle heritageas tradition. Following Althusser’s analysis, it is argued that Rousseau’s attempt at
solving the problem fails, and that Marx, although his initial approach to the pro-blem resembles that of Rousseau, in his mature writings finds a more constructive
way to deal with tradition as ideology. Finally, it is suggested that the failure ofRousseau’s approach may be due to his way of framing the question.
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Wolff, Lili-Ann. "Rousseaus Émile: En tidlös provokation." Studier i Pædagogisk Filosofi 2, no. 1 (July 9, 2013): 44. http://dx.doi.org/10.7146/spf.v2i1.7247.
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<em>One of the most legendary educational books ever written is Jean-Jacques Rousseau’s “Émile ou de l’Education”. Most obviously Rousseau wrote this book guided by diverse more or less conscious purposes and one of the main problems it presents is paradoxical: Does education have to promote freedom by force?</em> <em>In this article I will, firstly, present several aims that might have triggered Rousseau to write “Émile”. Secondly, I will discuss Rousseau’s view of the so called “educational paradox”. Since this quandary touches the topic of many other of his books, I will discuss “Émile” along with Rousseau’s other works and thus place his educational story in his “great narrative”. </em> <div><br /> <br /></div><br />
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Santos, César Frederico dos. "Uma avaliação contemporânea das críticas de Rousseau à ciência/A contemporary assessment of Rousseau's criticisms to the Science." Pensando - Revista de Filosofia 5, no. 10 (March 12, 2015): 49. http://dx.doi.org/10.26694/pensando.v5i10.2733.
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No Discurso sobre as Ciências e as Artes, seu primeiro discurso, Rousseau defende a polêmica tese de que o progresso das ciências e das artes, contrariamente ao que pretendia o Iluminismo, estava contribuindo mais para a degeneração dos costumes e da sociedade do que para seu aperfeiçoamento. O Primeiro Discurso foi escrito em 1749, há quase 300 anos. Nesse período, a ciência e a nossa compreensão sobre ela mudaram profundamente. Mais importante, nesse período surgiu da ciência algo imprevisto para Rousseau no Primeiro Discurso: a tecnologia moderna. A proposta deste trabalho é, pois, revisitar as críticas de Rousseau à ciência com um olhar contemporâneo, buscando avaliar o quanto daquelas críticas ainda faz sentido nos panoramas científico e social atuais. Para tanto, classificamos esquematicamente as críticas de Rousseau em dois grupos: as que acusam a inutilidade das ciências e as que acusam como nociva a sofisticação que as ciências produzem na sociedade. Defenderemos que o surgimento da tecnologia moderna tornou obsoletas as críticas quanto à inutilidade ao mesmo tempo que potencializou as críticas quanto à sofisticação. Assim, uma parte importante de suas críticas à ciência pode ser recuperada, vestida em nova roupagem e aplicada justamente na crítica à tecnologia.Abstract: In the Discourse on the Arts and Sciences, his first discourse, Rousseau supports the polemical thesis according to which the scientific and artistic progress were contributing more to moral degeneration than to the improvement of society. The First Discourse was written in 1749, almost 300 years ago. Since then, science and our understanding of it have changed completely. More important, in this period something new and unpredictable from Rousseau's view point has emerged from science: modern technology. In this essay, thus, we intend to review Rousseau's criticisms of science from a contemporary perspective to evaluate if they are still appropriate in face of our transformed society and science. To do so, we classify Rousseau's criticisms in two groups: those which claim that science is futile and those which blame science for the sophistication of society. We argue that the emergence of technology has become obsolete the criticisms of the first group meanwhile has made powerful those of the second group. Consequently, as we intend to show, an important part of his criticisms of science can be useful to criticize modern technology. Keywords: Science. Technology. Rousseau.
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Corôa, Pedro Paulo Da Costa. "KANT, ROUSSEAU E AS BASES ESTÉTICAS DO PENSAMENTO." Cadernos de Pesquisa 22 (December 31, 2015): 66. http://dx.doi.org/10.18764/2178-2229/v.22n.especial/p.66-77.
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O nosso objetivo é mostrar como a questão relativa ao gosto pode ser encontrada, enquanto forma particular de juízo, na obra de Rousseau, em especial, no Emílio. Em decorrência disso, tudo o que nós aprendemos sobre a gênese moderna do chamado juízo de reflexão estético, identificado à Crítica do juízo, de Kant, se não exige uma correção, nos obriga, pelo menos, a reconhecer, antes do esforço crítico, o surpreendente e certeiro tratamento do tema por parte de Rousseau.Palavras-chave: Rousseau. Kant. Gosto. Juízo. Reflexão. KANT, ROUSSEAU AND THE AESTHETIC BASIS OF THOUGHT Abstract: The aim of this study was to examine the issue regarding esthetic taste as being a form of judgment,in particular in Rousseau’s work Emile. As a result most of what we know concerning the modern origin of judged ofesthetic reflection, as defined in Kant’s Critique of judgment, although not requiring a revision, at least obliges us torecognize the critical, surprising, and discerning treatment of the topic by Rousseau.Keywords: Rousseau. Kant. Esthetic taste. Judgment. Reflection.KANT, ROUSSEAU Y LAS BASES ESTÉTICAS DEL PENSAMIENTOResumen: Nuestro objetivo es demostrar cómo la cuestión relativa al gusto puede ser encontrada, mientras como una forma particular de juicio, en la obra de Rousseau, en especial, en el Emilio. Como resultado, todo lo que nosotros hemos aprendido sobre la génesis moderna del juicio de reflexión estético, identificado a la Crítica del Juicio, de Kant, si no requiere una corrección, nos obliga, por lo tanto, a reconocer, ante del esfuerzo crítico, el sorprendente y adecuado tratamiento del tema por la parte de Rousseau.Palabras clave: Rousseau. Kant. Gusto. Juicio. Reflexión.
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Beiner, Ronald. "Machiavelli, Hobbes, and Rousseau on Civil Religion." Review of Politics 55, no. 4 (1993): 617–38. http://dx.doi.org/10.1017/s0034670500018027.
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Book 4, chapter 8, of the Social Contract, on civil religion, presents a puzzle. According to Rousseau, no state has ever been founded that did not have religion as its base. But which religion? Christianity is not an option. Paganism is not an option. Monotheistic theocracy is not an option. What does that leave? By a process of elimination, we are left with an Enlightenment religion of tolerance and mutual forbearance, which even readers sympathetic to Rousseau (or perhaps especially readers sympathetic to Rousseau) might say is no religion at all. I argue that Machiavelli and Hobbes share Rousseau's fundamental concern, which is that the otherworldly aspirations of Christianity are subversive of political requirements, but each of them thinks he can solve the problem by “de-transcendentalizing” Christianity: Machiavelli, by treating the papacy as if it were a pagan institution; Hobbes, by reinterpreting the New Testament as if it were the Old Testament. The article examines why Rousseau rejects the Machiavellian and Hobbesian solutions to his problem, and why he has no solution of his own to offer.
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Watson, Micah. "The Damned Neighbors Problem: Rousseau’s Civil Religion Revisited." Religions 10, no. 6 (May 29, 2019): 349. http://dx.doi.org/10.3390/rel10060349.
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Near the conclusion of The Social Contract, Jean-Jacques Rousseau starkly proclaims that no state has been founded without a religious basis, and thus if he is right, every political community must grapple with the tension between the conflicting claims of the divine and the mundane. Because Christianity cannot solve this tension, Rousseau calls for a new religion, a civil religion. Whereas most of the academic treatment of civil religion follows various paths beginning with Robert Bellah’s original 1967 article, this essay explores more deeply the contours of Rousseau’s original articulation of the problem to which civil religion is his proposed solution. The essay concludes by suggesting that we can find important elements of Rousseau’s approach still alive and well in American politics and culture today.
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Pangle, Sophie. "In Defence of Pride: Rousseau’s Challenge to the Augustinians." History of Political Thought 45, no. 2 (May 31, 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 towards pride. Rousseau’s analysis of self-love is rooted in a fundamental reversal of the Augustinian distinction between harmful and beneficial amour-propre, a reversal which exculpates a form of human pride that the Augustinians condemned.
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Qadir, Mahdi Aziz, Farman Hassan Abdulla, Hoshang Farhad Abdulla, and Karwan kakabra kakamand. "Psychological Thought in Educational Philosophy of Jean-Jacques Rousseau." Twejer 7, no. 1 (July 2024): 744–64. http://dx.doi.org/10.31918/twejer.2471.26.
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Background: This research attempted to investigate the role of the philosopher, social scientist, and educator Jean-Jacques Rousseau in the study of psychological, social and educational phenomena, and the interest of this thinker in a group of topics that are among the most important areas of psychological studies in the variety fields of psychology at the present time. Aim: The aim of this research is to show Rousseau's role in psychology in the eighteenth century, and to prove the participation of this philosopher in the emergence of psychology. Methods: The research relied on the descriptive and qualitative approach and the method of content analysis, which, by returning to several sources, related to the topic of research, tried to investigate the role of Rousseau and his participation in psychology. Results: The results of the research indicated to Rousseau's role and participation in the research of many psychological, social, philosophical, political and economic phenomena in the eighteenth century, which became an important basis for the manifestation, development of psychology in the coming stages. Conclusion: The study indicates the role of Rousseau in psychology and the participation of this philosopher in the emergence of this science.
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Verli, Dorina. "Reforming Democracy: Constitutional Crisis and Rousseau's Advice to Geneva." Review of Politics 80, no. 3 (2018): 415–38. http://dx.doi.org/10.1017/s0034670518000190.
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AbstractPolitical theorists have relegated Rousseau's writings on Geneva to the category of historical accident, assuming that whatever he had to say about politics was said fully in works like the Social Contract. This has created a widespread impression that Rousseau had little to say about ordinary political practice. In this paper, I take up his dissection of the Genevan constitution in the Letters from the Mountain. A work which has attracted little attention even from historians, the Letters are in fact essential for understanding Rousseau's thoughts on the people's role in democratic government. His proposals for reform give clear content to the abstract arguments about popular sovereignty presented in the Social Contract. Against readings that emphasize Rousseau's distrust of the people, the Letters reveal that Rousseau expected popular sovereignty to take the form of active and routine participation in both legislation and government on the part of ordinary citizens.
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Landrum, Ty. "The Education of Amour-Propre." Journal of Moral Philosophy 11, no. 3 (May 2, 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 hospitable to self-creation. This concern informs the moral purpose of Rousseau’s austerely republican societies, and it determines the role of amour-propre in animating the best citizens. Recent interpretive trends give too little scope to the indicated concern. In consequence, they obscure one of the richest dimensions of Rousseau’s social theory.
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Schwartzberg, Melissa. "Rousseau on Fundamental Law." Political Studies 51, no. 2 (June 2003): 387–403. http://dx.doi.org/10.1111/1467-9248.00430.
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How can we understand Rousseau's use of entrenched fundamental law? Given that absolute sovereignty is of paramount importance to Rousseau, and given that he rejects the possibility of binding the future, fundamental law might be viewed as a paradoxical restraint on the sovereign. However, through a consideration of their substantive form, and of the procedural mechanisms of enactment and abrogation, these laws are shown to serve an ‘enabling’ purpose. For Rousseau, fundamental law does not constrain the sovereign will, but is constitutive of the sovereign or transforms its operation with respect to morality and justice. Fundamental law should be understood to enhance the capacity of the sovereign; this reading also explains the most familiar limitation that does not take the form of a fundamental law, the double-generality requirement.
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Haremska, Katarzyna. "Prawo siły jako polityczna konsekwencja naturalizmu — na przykładzie myśli Jeana-Jacques’a Rousseau." Argument: Biannual Philosophical Journal 10, no. 1 (December 19, 2020): 83–94. http://dx.doi.org/10.24917/20841043.10.1.5.
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The law of force as a political consequence of naturalism: on the example of Jean-Jacques Rousseau: Jean‐Jacques Rousseau rejected the Enlightenment ideas of reason, equality and progress. He experienced the charm of physical vigour and male causative power. He preached the apotheosis of primal instincts and the cult of strength. Rousseau’s historiosophy disavowed the optimistic vision of the Enlightenment and became its main competitor. The philosopher questioned the existing civilization; on its debris he wanted to restore the natural order based on biologically conditioned inequalities.
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Muceni, Elena. "«Le plus libre et le plus doux de tous les actes n’admet point de violence réelle»1: consentement et viol dans Émile, ou De L’Éducation." Diciottesimo Secolo 9 (October 7, 2024): 39–50. http://dx.doi.org/10.36253/ds-15045.
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This article addresses Rousseau’s views on rape and sexual consent in Émile. The analysis is focused on a section of the book that underwent several changes before publication, as shown by comparing different drafts of Émile. By discussing anthropological and legal notions together, Rousseau seems to overlap different meanings of rape (rapt) in contemporary law, ultimately denying its actual possibility. The article points out the problems of the interpretation offered by Rousseau, in light of some contemporary responses, and with regard to its presumable principal source, Mme Dupin’s Des Femmes.
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Alves-de-Paiva, Wilson. "É possível educar o leitor?" FIGURAS REVISTA ACADÉMICA DE INVESTIGACIÓN 6, no. 1 (November 1, 2024): 163–65. http://dx.doi.org/10.22201/fesa.26832917e.2025.6.1.363.
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Araújo, Sarah da Silva. "O Direito de Propriedade como Origem de Desigualdade à Luz de Rousseau e do Código Civil." Revista de Ciências Jurídicas e Empresariais 24, no. 1 (August 17, 2023): 96–103. http://dx.doi.org/10.17921/2448-2129.2023v24n1p96-103.
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Este artigo é um recorte do trabalho de conclusão de curso da autora e tem como objetivo apresentar o pensamento de Jean-Jacques Rousseau a respeito do direito de propriedade. No decorrer do texto, fica claro que o filósofo trata a propriedade privada como uma forma de desigualdade entre os homens, e nesse sentido o Código Civil vem tutelar esse direito. Assim, inicialmente é apresentado as ideias do filósofo, em seguida o direito de propriedade, e por último uma reflexão sobre o direito de propriedade à luz de Rousseau e do Código. A metodologia foi realizada exclusivamente por meio de material bibliográfico, apresentando diversos nomes de autores da filosofia e do direito que contribuíram para compreender a legitimação que o Código Civil dá ao direito de propriedade, confirmando assim a tese de Rousseau, que trata tal direito como uma fonte de desigualdade entre os homens. Palavras-chave: Rousseau. Código Civil. Direito de Propriedade. Desigualdade. AbstractThis article is a clipping from the term paper of the author and aims to present the ideas of Jean-Jacques Rousseau about the right of property. Throughout the text, it is clear that the philosopher treats private property as a form of inequality between men and on this way, the Civil Code comes to protect this right. Thus, first is presented the ideas of the philosopher, then the right of property, and finally a reflection on the right of property of Rousseau's light and the Civil Code. The methodology was carried out exclusively through bibliographic material, presenting several names of authors of philosophy and law that contributed to understand the legitimacy that the Civil Code gives to the property right, thus confirming the thesis of Rousseau, who treats this right as an inequality among men. Keywords: Rousseau. Civil Code. Right of Property. Inequality.
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Bello, Eduardo. "Rousseau político." Isegoría, no. 2 (November 30, 1990): 139–53. http://dx.doi.org/10.3989/isegoria.1990.i2.393.
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