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Journal articles on the topic 'Rousseau'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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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

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2

Proença, Kátia Aparecida Poluca, and Neiva Afonso Oliveira. "Women's Educacion on Rousseau." Educativa 20, no. 1 (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 e

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3

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 attent

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4

Alves, Vital Francisco Celestino. "A CONTROVERSA RELAÇÃO DE J.-J. ROUSSEAU COM A REPÚBLICA DE GENEBRA." Sapere Aude 10, no. 19 (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, descre

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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 (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

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Nikolakakis, Nikolaos. "Realist or Utopian Pacifist?" Filosofia Unisinos 25, no. 3 (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

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MacLean, Lee. "Rousseau as Author: Consecrating One's Life to the Truth." Canadian Journal of Political Science 37, no. 4 (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

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SCOTT, JOHN T. "Rousseau's Anti–Agenda-Setting Agenda and Contemporary Democratic Theory." American Political Science Review 99, no. 1 (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

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9

ROSENBLATT, HELENA. "ROUSSEAU'S GIFT TO GENEVA." Modern Intellectual History 3, no. 1 (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, o

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Neildleman, Jason. "Rousseau's Ethics of Truth: a sublime science of simple souls." Educativa 20, no. 1 (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.  Palav

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Neidleman, Jason. "Politics and Tragedy: The Case of Rousseau." Political Research Quarterly 73, no. 2 (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

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Stanić, Damjan. "Rousseauova skrivena teorija sukoba." Anali Hrvatskog politološkog društva 21, no. 1 (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. Nadal

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13

Brennan, Timothy. "Rousseau, Franklin and Bourgeois Liberalism." History of Political Thought 45, no. 1 (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 t

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14

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 afir

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15

Olsen, Anne-Marie Eggert. "Rousseau læser Platon. Et debatindlæg om virkningshistorie." Studier i Pædagogisk Filosofi 4, no. 1 (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 a

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16

Detcheverry, Thomas. "Deleuze on Spinoza and Rousseau: Ethics and Materialism." Deleuze and Guattari Studies 16, no. 2 (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 amora

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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 (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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18

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-bei

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19

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 (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

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20

Rahmadi, Rahmadi, and Rusma Yulidawati. "SERPIH PEMIKIRAN JEAN JACQUES ROUSSEAU TERHADAP PENDIDIKAN." Tarbawi 9, no. 02 (2021): 13. https://doi.org/10.62748/tarbawi.v9i02.65.

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This research aims to investigate Jean Jacques Rousseau's thoughts on education and its implications in modern educational practices. Rousseau advocated for an education that emphasizes freedom, authenticity, and the natural happiness of human beings. The research method used is the analysis of Rousseau's primary texts, such as "Emile" and "The Social Contract", as well as related literature studies. This research method uses a literature review. The results show that Rousseau emphasizes the importance of education that accommodates the natural human nature and returns humans to their original

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Sagar, Paul. "Smith and Rousseau, after Hume and Mandeville." Political Theory 46, no. 1 (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 Rousse

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Tegtmejer, Thyge. "Rousseau i 2012: De-konstrueret og re-konstrueret." Studier i Pædagogisk Filosofi 2, no. 1 (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 deconstruc

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23

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 si

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Espíndola, Arlei De. "ROUSSEAU: ASPECTOS DO DESENVOLVIMENTO HUMANO NA PRIMEIRA INFÂNCIA." Síntese: Revista de Filosofia 40, no. 127 (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

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Wolberg, Donald L. "Fifth notice of transfer of specimens figured by Rousseau H. Flower." Journal of Paleontology 65, no. 2 (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 Beekman

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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

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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 (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 ide

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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 (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 Mo

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Hasan, Rafeeq. "Frihed og lykke i Rousseaus retfærdiggørelse af staten." Studier i Pædagogisk Filosofi 3, no. 1 (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

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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

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Waßer, Charlotte. "Der Föderalismus kleiner Republiken bei Rousseau." Göttinger Rechtszeitschrift 5, no. 8 (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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Kabala, Boleslaw Z. "Rousseau and the Qualified Support of Matriarchal Rule." Humanities 9, no. 3 (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

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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 (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 recons

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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 (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 politi

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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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Jakopec, Petar. "Rousseau's Conception of Government in the work Discourse on Political Economy." Disputatio philosophica 22, no. 1 (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 philo

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Wolff, Lili-Ann. "Rousseaus Émile: En tidlös provokation." Studier i Pædagogisk Filosofi 2, no. 1 (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 d

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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

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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 (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, revisita

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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 R

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Watson, Micah. "The Damned Neighbors Problem: Rousseau’s Civil Religion Revisited." Religions 10, no. 6 (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

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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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Alves-de-Paiva, Wilson. "É possível educar o leitor?" FIGURAS REVISTA ACADÉMICA DE INVESTIGACIÓN 6, no. 1 (2024): 163–65. http://dx.doi.org/10.22201/fesa.26832917e.2025.6.1.363.

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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 (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 descripti

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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 go

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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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Haremska, Katarzyna. "Prawo siły jako polityczna konsekwencja naturalizmu — na przykładzie myśli Jeana-Jacques’a Rousseau." Argument: Biannual Philosophical Journal 10, no. 1 (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 conditio

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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 Femm

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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 (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 materi

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Schwartzberg, Melissa. "Rousseau on Fundamental Law." Political Studies 51, no. 2 (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 resp

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