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Jean-Jacques Rousseau - Coggle Diagram
Jean-Jacques Rousseau
Biography
Born in 1712 in Geneva, mother died in childbirth
Father was a watchmaker, apprenticed to an engraver. Sympathies always aligned with the common people
Lover of Mme de Warens, an older woman and teacher to him. Converts to Catholicism
1742: Leaves to became a tutor in Paris. Meets future wife Therese Lavasseur, an illiterate housekeeper
Paris was the centre of the enlightenment. Began career as a musician, proposing a new system of notation
1751: publishes first discourse, on the arts and sciences
1752: first opera, le Devin du Village, performed with massive success
1755: Second discourse published, reconverts to Protestantism
1762: Published Social Contract and Emile, conemned in Geneva and France. Falls out with friends
Writes three separate biographies, portraying himself as a persecuted soul. Difficult to get on with
1766: David Hume invited Rousseau to England, but alienated Hume very quickly
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First true literary celebrity, known throughout Europe. Innovated and provided insights into various different genres. Works have received a variety of interpretations
Forerunner of political idealism, later influences Immanuel Kant. Reason and freedom: to be free in a political society, we must live according to laws we have good reason to accept
Romantic, nostalgic for a simpler life, freedom and nature
Writing in the context of the emergence of commercial society. Modern world was changing from that of before
Market traders, commercial activity, shift in landed to moveable property
Christian society held together by love, Hobbesian society held together by fear, Commercial society held together by mutual exchange
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Father of the French Revolution: radical revolutionaries saw themselves as following Rousseau. Emboying the general will of the people. Against law of nature to have despotic rulers presiding over stark inequality with starving multitudes
But also describes cycle of radical democracy and despotism, warning of the dangers of revolution
Rousseau was responding to the Fenelon Problem: two greatest dangers facing modern France ie the modern world: despotism and inequality
Modelled the ideal state on Geneva (even though Geneva was in crisis throughout his life). Other forms of government created more problems. Dedicated Second Discourse to Geneva
Philosophy of Rousseau
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Amour propre
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Amour de soi is natural, unreflective and self-preserving. Attending to oneself
Amout propre inspires all evils. Artificial and reflective, inspiring us to do greater than others
Amour propre is with us in the SoN, waiting to be activated
Should harness amour propre: must love our common selves in the state, national pride. Preferring our state to other nations
Patriotism could make amour propre safe for politics - founder of nationalism. Just like Hobbes writing Leviathan to make pride safe for politics
Conjectural history
Tries to separate natural and artificial through conjectural history. Conjectures a state of nature, extrapolating backwards to how we must have been originally
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Why? Normative aim of allowing us to judge the legitimacy of our current system and understand the paradox we find ourselves in. Sentiment that we have to go back to where we once were
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Inequality
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What is inequality's trajectory and what has brought it about. Human nature has brought about inequality
Normative account: is inequality moralistic? No. There has been a long process of decline in society
State of Nature
Pure state of nature, without divine intervention
Natural goodness, balance of physical needs and faculties. Humans as anthropomorphic animals
Historical state of nature - under divine dispensation but prior to the original sin. Nascent mankind, uses examples of indigenous people
The "new" state of nature is the result of excess corruption, example of Caesar crossing the Rubicon
Theodicy
Second discourse wants to justify the original intention of the divine will. Corruptions in human history are the responsibility of human agents. Provides a secular theodicy, sets aside "facts" of genesis and biblical origins
Despotism
Rousseau believed that despotism was a threat to the stability and freedom of a republic. Despotism is a natural outcome of the corrupting influence of power and the erosion of civic virtue
A republic is based on the principle of the general will, the collective will of the people as a whole. Based on the common good and the interests of the entire community, rather than the interests of individual groups or factions. In a republic the government was accountable to the people.
If the people lost their civic virtue they would become susceptible to the influence of a despot. The despot would use his power to manipulate and control the people, and would establish a government based on his own interests rather than the common good.
In order to prevent despotism, Rousseau also believed that the government needed to be based on a system of checks and balances, where different branches of government would have the power to check and balance each other. This would prevent any one group or individual from becoming too powerful and would ensure that the government remained accountable to the people.
Comparison to Hobbes
Sociability
Hobbes thinks humans are intrepid and attacking, while others think humans are timid and trembling
Rousseau rejects this entire framework. Humans were originally not intrepid as they had no passions, were not timid as they had no weaknesses or conceptions of death
Man is naturally good in the State of Nature. This does not mean we are naturally morally good, since there is no virtue in the State of Nature. Essentially benign
Agrees with Hobbes that there is a defect in the modern natural right (sociability). But disagrees in that not understanding natural law does not mean humans are aggressive
Self-Preservation
Rousseau's humans easily satisfy their needs. Self-preservation is least prejudicial. Not naturally glory seeking, not concerned with their standing in the eyes of others
Natural capacity for pity, repugnance at suffering
Animals also have sympathy, capacity to identify with suffering of others and pity for it
Against Hobbes: because of pity, SoN humans did not have the motivation for war and violence
Self-preservation does not lead to war because humans are naturally good, easily get what they need
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