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This is a critical study of the political and social ideas of Jean Jacques Rousseau. Charvet analyses Rousseau's arguments in his three main works, The Discourse on the Origins of Inequality, Emile, and The Social Contract. The aim is to show how Rousseau's ideas are interrelated and how their development is governed by presuppositions which entail their ultimate incoherence. he shows that the consequences is a corrupt and destructive view of human society and human relations. These presuppositions are implicit in terms of which social relations are to be rethought. What is good about nature is that in it each individual can pursue his own good innocently without regard to others. It is the attempt to translate this natural egoism into social terms that, Charvet argues, produces the incoherent and destructive view of human society. This importance of the book lies in the originality and the implications of Charvet's critical analysis of this attempted translation, and thus of Rousseau's social philosophy in general.
Offers an interpretation of the theory of freedom in the Social Contract. The author gives a careful analysis of Rousseau's theory of the social pact, and then examines the kinds of freedom that it brings about, showing how Rousseau's individualist and collectivist aspects fit into a larger and logically coherent theory of human liberty.
In this volume, John Warner grapples with one of Jean-Jacques Rousseau’s chief preoccupations: the problem of self-interest implicit in all social relationships. Not only did Rousseau never solve this problem, Warner argues, but he also believed it was fundamentally unsolvable—that social relationships could never restore wholeness to a self-interested human being. This engaging study is founded on two basic but important questions: what do we want out of human relationships, and are we able to achieve what we are after? Warner traces his answers through the contours of Rousseau’s thought on three distinct types of relationships—sexual love, friendship, and civil or political association—as well as alternate interpretations of Rousseau, such as that of the neo-Kantian Rawlsian school. The result is an insightful exploration of the way Rousseau inspires readers to imbue social relations with purpose and meaning, only to show the impossibility of reaching wholeness through such relationships. While Rousseau may raise our hopes only to dash them, Rousseau and the Problem of Human Relations demonstrates that his ambitious failure offers unexpected insight into the human condition and into the limits of Rousseau’s critical act.
Rousseau attacks the social and political effects of the dominant forms of scientific knowledge. Contains the entire First Discourse, contemporary attacks on it, Rousseau's replies to his critics, and his summary of the debate in his preface to Narcissus. A number of these texts have never before been available in English. The First Discourse and Polemics demonstrate the continued relevance of Rousseau's thought. Whereas his critics argue for correction of the excesses and corruptions of knowledge and the sciences as sufficient, Rousseau attacks the social and political effects of the dominant forms of scientific knowledge.
Joshua Cohen explains how the values of freedom, equality, and community all work together as parts of the democratic ideal expressed in Rousseau's conception of the 'society of the general will'. He also explores Rousseau's anti-Augustinian and anti-Hobbesian ideas that we are naturally good.
Law depends on various modes of classification. How an act or a person is classified may be crucial in determining the rights obtained, the procedures employed, and what understandings get attached to the act or person. Critiques of law often reveal how arbitrary its classificatory acts are, but no one doubts their power and consequence. This crucial new book considers the problem of law's physical control of persons and the ways in which this control illuminates competing visions of the law: as both a tool of regulation and an instrument of coercion or punishment. It examines various instances of punishment and regulation to illustrate points of overlap and difference between them, and captures the lived experience of the state's enterprise of subjecting human conduct to the governance of rules. Ultimately, the essays call into question the adequacy of a view of punishment and/or regulation that neglects the perspectives of those who are at the receiving end of these exercises of state power.
Beginning with an overview of Rousseau's life & works, Dent assesses the central ideas & arguments of Rousseau's philosophy, including the corruption of modern civilization, the state of nature, his theories of amour de soi & amour propre, & his theories of education.
Robin Douglass presents the first comprehensive study of Jean-Jacques Rousseau's engagement with Thomas Hobbes. He reconstructs the intellectual context of this engagement to reveal the deeply polemical character of Rousseau's critique of Hobbes and to show how Rousseau sought to expose that much modern natural law and doux commerce theory was, despite its protestations to the contrary, indebted to a Hobbesian account of human nature and the origins of society. Throughout the book Douglass explores the reasons why Rousseau both followed and departed from Hobbes in different places, while resisting the temptation to present him as either a straightforwardly Hobbesian or anti-Hobbesian thinker. On the one hand, Douglass reveals the extent to which Rousseau was occupied with problems of a fundamentally Hobbesian nature and the importance, to both thinkers, of appealing to the citizens' passions in order to secure political unity. On the other hand, Douglass argues that certain ideas at the heart of Rousseau's philosophy—free will and the natural goodness of man—were set out to distance him from positions associated with Hobbes. Douglass advances an original interpretation of Rousseau's political philosophy, emerging from this encounter with Hobbesian ideas, which focuses on the interrelated themes of nature, free will, and the passions. Douglass distances his interpretation from those who have read Rousseau as a proto-Kantian and instead argues that his vision of a well-ordered republic was based on cultivating man's naturally good passions to render the life of the virtuous citizen in accordance with nature.
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