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112720. happy thanksgiving break (if you've got one!) — i've got a lot to be grateful for this year, and it's nice to look back on it all. otherwise, there's still plenty of work— spent the morning rereading some stuff for my political philosophy class. rousseau never fails to confuse me :P
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February 17, 2018 Currently working on an online exam for my modern philosophy class. Its focusing on Rousseau's work, "Second Discourse" and I find his theory on natural human beings and the origin of inequality to be very interesting. I would definately recommend to read.
Frontispiece and title page of an edition of Rousseau's Discourse on Inequality (1754), published by Marc-Michel Rey in 1755 in Holland.
"Rousseau first exposes in this work his conception of a human state of nature, broadly believed to be a hypothetical thought exercise and of human perfectibility, an early idea of progress. He then explains the way in which, in his view, people may have established civil society, and this leads him to conclude that private property is the original source and basis of all inequality."
The first person who, having fenced off a plot of ground, took it into his head to say this is mine and found people simple enough to believe him, was the true founder of civil society. What crimes, wars, murders, what miseries and horrors would the human race have been spared by someone who, uprooting the stakes or filling in the ditch, had shouted to his fellow-men: Beware of listening to this impostor; you are lost if you forget that the fruits belong to all and the earth to no one!
Jean-Jacques Rousseau, Discourse on the Origin and Foundations of Inequality Among Men
Let us therefore begin by setting aside all the facts, for they do not affect the question. The Inquiries that may be pursued regarding this Subject ought not to be taken for historical truths, but only for hypothetical and conditional reasonings; better suited to elucidate the Nature of things than to show their genuine origin, and comparable to those our Physicists daily make regarding the formation of the World.
-Rousseau, Second Discourse
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In proportion as ideas and sentiments succeed each other, and the head and the heart exercise themselves, men continue to shake off their original wildness, and their connections become more intimate and extensive. They now begin to assemble round a great tree: singing and dancing, the genuine offspring of love and leisure, become the amusement or rather the occupation of the men and women, free from care, thus gathered together. Every one begins to survey the rest, and wishes to be surveyed himself; and public esteem acquires a value. He who sings or dances best; the handsomest, the strongest, the most dexterous, the most eloquent, comes to be the most respected: this was the first step towards inequality, and at the same time towards vice. From these first preferences there proceeded on one side vanity and contempt, on the other envy and shame; and the fermentation raised by these new leavens at length produced combinations fatal to happiness and innocence.
A Discourse Upon the Origin and the Foundation of Inequality Among Mankind by Jean-Jacques Rousseau
It seems, in effect, that if I am obliged to do no harm to my fellow man, it is less because he is a reasonable being than because he is a sensitive being: a quality that, being common to beast and man, ought at least to give the one the right not to be uselessly mistreated by the other.
Jean-Jaques Rousseau,Discourse on the Origin and Foundations of Inequality Among Men. 1754.
Rousseau's critique of "sociable man"
"What reflection teaches us on the subject, observation confirms perfectly: Savage man and Civilized man differ so much in the bottom of their Hearts and inclinations that what constitutes the supreme happiness of one would reduce the other to despair. The former breathes only repose and freedom; he wants only to live and remain idle; and even the perfect quietude of the Stoic does not approach his profound indifference for all other objects. "On the contrary, the Citizen, always active, sweats, agitates himself, torments himself incessantly in order to seek still more laborious occupations; he works to death, he even rushes to it in order to get in condition to live, or renounces life in order to acquire immortality. He pays court to the great whom he hates, and to the rich whom he scorns. He spares nothing in order to obtain the honor of serving them; he proudly boasts of his baseness and their protection; and proud of his slavery, he speaks with disdain of those who do not have the honor of sharing it. "What a Sight the difficult and envied labors of a European Minister are for a Carib! How many cruel deaths would that indolent Savage not prefer to the horror of such a life, which often is not even sweetened by the pleasure of doing good. But in order to see the goal of so many cares, the words power and reputation would have to have a meaning in his mind; he would have to learn that there is a kind of men who count for something the consideration of the rest of the universe and who know how to be happy and content with themselves on the testimony of others rather than on their own. Such is, in fact, the genuine cause of all these differences: the Savage lives within himself; the sociable man, always outside himself, knows how to live only in the opinion of others; and it is, so to speak, from their judgment alone that he draws the sentiment of his own existence." Second Discourse, Pl., III, 191-192
