让-雅克·卢梭
人天性善良，但社会使他们堕落，而一个正义的国家遵循公意——即公民们为了共同的善而共同意愿的东西，而不是私人愿望的总和。
定位
人天性善良，社会使他堕落；人民主权与公意。
核心思想
- 公意（volonté générale）
- 自然状态
- 依自然的教育
影响
受影响于 5
柏拉图
受其影响
In Emile (1762) Rousseau sent readers seeking an idea of public education to Plato’s Republic, ‘not a political work’ but ‘the finest treatise on education ever written’. J.-J. Rousseau, Émile ou De l’éducation (1762), Book I; SEP “Jean Jacques Rousseau”
依据: AI 草稿
柏拉图 › 公元前428—前348年
尼科洛·马基雅维利
受其影响
In The Social Contract (1762) Rousseau read Machiavelli as a republican who, under the guise of instructing kings, gave peoples great lessons: The Prince is ‘the book of republicans’. J.-J. Rousseau, Du contrat social (1762), “De la monarchie”; SEP “Niccolò Machiavelli”
依据: AI 草稿
尼科洛·马基雅维利 › 1469–1527
约翰·洛克
受其影响
Rousseau’s Emile (1762) builds on ‘the wise Locke’ and his Some Thoughts concerning Education (1693), while rejecting its maxim of reasoning with children. J.-J. Rousseau, Émile ou De l’éducation (1762); J. Locke, Some Thoughts concerning Education (1693); SEP “Jean Jacques Rousseau”
依据: 亦见于 InPhO · InPhO
约翰·洛克 › 1632–1704
孟德斯鸠
受其影响
Rousseau accepted as ‘established by Montesquieu’ the principle that liberty, not being a fruit of every climate, is not within every people’s reach (Social Contract, 1762). J.-J. Rousseau, Du contrat social (1762), Book III; Montesquieu, De l’esprit des lois (1748); SEP “Jean Jacques Rousseau”
依据: 亦见于 InPhO · InPhO
孟德斯鸠 › 1689–1755
德尼·狄德罗
受其影响
Visiting the imprisoned Diderot at Vincennes in 1749, Rousseau was encouraged by him to answer the Dijon prize question (Discourse on the Sciences and Arts, 1750). J.-J. Rousseau, Les Confessions (1782–89); Discours sur les sciences et les arts (1750); SEP “Jean Jacques Rousseau”
依据: 亦见于 InPhO · InPhO
德尼·狄德罗 › 1713–1784
影响了 13
伊曼努尔·康德
影响了 ✓
In his Remarks on the Observations (1764–65) Kant wrote that Rousseau had set him right: he learned to honour human beings, not only to prize knowledge. I. Kant, Bemerkungen in den “Beobachtungen über das Gefühl des Schönen und Erhabenen” (1764–65); SEP “Kant’s Moral Philosophy”
伊曼努尔·康德 › 1724–1804
约翰·哥特利布·费希特
影响了 ✓
Fichte’s Lectures on the Scholar’s Vocation (1794) examined Rousseau’s claims about the arts and sciences, honouring him but turning his longing for the past into forward striving. J. G. Fichte, Einige Vorlesungen über die Bestimmung des Gelehrten (1794); SEP “Johann Gottlieb Fichte”
依据: 亦见于 Wikidata · Wikidata
约翰·哥特利布·费希特 › 1762–1814
格奥尔格·威廉·弗里德里希·黑格尔
影响了 ✓
Hegel credited Rousseau with making the will the principle of the state, though he faulted the general will as a common will of individuals (Philosophy of Right, 1820). G. W. F. Hegel, Grundlinien der Philosophie des Rechts (1820), on the state; SEP “Hegel’s Social and Political Philosophy”
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
埃米尔·涂尔干
影响了
In lectures on the Social Contract (printed 1918) Durkheim read Rousseau’s general will as anticipating his view of society as a moral reality above individuals. É. Durkheim, “Le Contrat social de Rousseau”, Revue de métaphysique et de morale 25 (1918), in Montesquieu et Rousseau, précurseurs de la sociologie (1953); SEP “Jean Jacques Rousseau”
依据: AI 草稿
埃米尔·涂尔干 › 1858–1917
约翰·罗尔斯
影响了
Rawls placed justice as fairness in Rousseau’s contract tradition and read the general will as citizens’ shared reasoning about the common good (lectures, publ. 2007). J. Rawls, Lectures on the History of Political Philosophy, ed. S. Freeman (2007); A Theory of Justice (1971); SEP “John Rawls”
依据: AI 草稿
约翰·罗尔斯 › 1921–2002
显示全部 (13)收起
约翰·哥特弗里德·赫尔德
影响了
In his Journal of My Voyage in 1769 Herder sketched Rousseauian plans of education, and his Treatise on the Origin of Language (1772) argued with Rousseau’s Second Discourse. J. G. Herder, Journal meiner Reise im Jahr 1769 (publ. 1846); Abhandlung über den Ursprung der Sprache (1772); SEP “Johann Gottfried von Herder”
依据: AI 草稿
约翰·哥特弗里德·赫尔德 › 1744–1803
奥兰普·德·古热
影响了
Gouges’ Declaration of the Rights of Woman (1791) ends with a ‘Form for a Social Contract between Man and Woman’ that, echoing Rousseau, recasts marriage as a contract. O. de Gouges, Déclaration des droits de la femme et de la citoyenne (1791), postscript; J. W. Scott, Only Paradoxes to Offer: French Feminists and the Rights of Man (1996)
依据: AI 草稿
奥兰普·德·古热 › 1748–1793
索菲·德·格鲁希
影响了
Evelyn Forget reads Grouchy’s Letters on Sympathy (1798) as seeing Smith through Rousseau, notably in tying the growth of sympathy to Rousseauian ideas of education. S. de Grouchy, Lettres sur la sympathie (1798); E. L. Forget, “Cultivating Sympathy: Sophie Condorcet’s Letters on Sympathy”, Journal of the History of Economic Thought (2001)
依据: AI 草稿
索菲·德·格鲁希 › 1764–1822
里发阿·拉斐阿·塔哈塔维
影响了
Al-Tahtawi listed Rousseau’s Social Contract among the political works he read in Paris and judged it very valuable. R. al-Ṭahṭāwī, Takhlīṣ al-ibrīz (1834); Newman 2004; A. Hourani, Arabic Thought in the Liberal Age (1962)
依据: AI 草稿
里发阿·拉斐阿·塔哈塔维 › 1801–1873
亚历克西·德·托克维尔
影响了
Tocqueville named Rousseau, with Pascal and Montesquieu, as authors he ‘lived with’ a little each day (1836); P. A. Rahe finds all three present in Democracy in America. A. de Tocqueville, letter to L. de Kergorlay (Nov. 1836); P. A. Rahe, Soft Despotism, Democracy’s Drift: Montesquieu, Rousseau, Tocqueville, and the Modern Prospect (2009)
依据: AI 草稿
亚历克西·德·托克维尔 › 1805–1859
梁启超
影响了
Liang Qichao introduced Rousseau’s social contract and popular sovereignty in ‘On Rousseau’ (Lusuo xue’an, 1901), turning after 1903 to Bluntschli’s theory of the state. Liang Qichao, Lusuo xue’an (1901); Zhengzhixue dajia Bolunzhili zhi xueshuo (1903); H. Chang, Liang Ch’i-ch’ao and Intellectual Transition in China (1971)
依据: AI 草稿
梁启超 › 1873–1929
克洛德·列维-斯特劳斯
影响了
In a lecture of 1962 Lévi-Strauss called Rousseau founder of the human sciences, making his identification with the other and all living beings anthropology’s principle. C. Lévi-Strauss, “Jean-Jacques Rousseau, fondateur des sciences de l’homme” (1962), in Anthropologie structurale deux (1973); Tristes tropiques (1955); SEP “Jean Jacques Rousseau”
依据: AI 草稿
克洛德·列维-斯特劳斯 › 1908–2009
批评
受批评于 8
埃德蒙·柏克
受其批评
Burke called Rousseau ‘the insane Socrates of the National Assembly’ and attacked his ‘philosophy of vanity’ (Letter to a Member of the National Assembly, 1791). E. Burke, A Letter to a Member of the National Assembly (1791)
依据: AI 草稿
埃德蒙·柏克 › 1729–1797
玛丽·沃斯通克拉夫特 影响了
影响了
Wollstonecraft shared Rousseau’s critique of rank and luxury and his call for an education strengthening body and mind, but extended it to girls (Rights of Woman, 1792). M. Wollstonecraft, A Vindication of the Rights of Woman (1792); SEP “Mary Wollstonecraft”
依据: AI 草稿
受其批评
Wollstonecraft attacked Rousseau’s Émile for training Sophie for dependence and pleasing men, insisting that women need the same rational education as men (Rights of Woman, 1792, ch. 5). M. Wollstonecraft, A Vindication of the Rights of Woman (1792), ch. 5; SEP “Mary Wollstonecraft”
依据: AI 草稿
玛丽·沃斯通克拉夫特 › 1759–1797
皮埃尔-约瑟夫·蒲鲁东
受其批评
Proudhon found ‘no vestige’ of a real contract in Rousseau’s Social Contract, only a legitimation of government instead of free agreements (General Idea of the Revolution, 1851). P.-J. Proudhon, Idée générale de la Révolution au XIXe siècle (1851); H. Rosenblatt & P. Schweigert, “Rousseau and Proudhon”, in Thinking with Rousseau (2017)
依据: AI 草稿
皮埃尔-约瑟夫·蒲鲁东 › 1809–1865
以赛亚·伯林
受其批评
Berlin saw in Rousseau’s general will, which can ‘force’ a citizen ‘to be free’, a source of positive liberty turned into coercion (Freedom and Its Betrayal, 1952). I. Berlin, Freedom and Its Betrayal (BBC lectures 1952; publ. 2002); J.-J. Rousseau, Du contrat social (1762), I.7
依据: AI 草稿
以赛亚·伯林 › 1909–1997
雅克·德里达
受其批评
In Of Grammatology (1967) Derrida argued that Rousseau condemns writing as a dangerous supplement to speech and nature, while his texts depend on the supplement throughout. J. Derrida, De la grammatologie (1967), part II, chs. 2–4; J.-J. Rousseau, Essai sur l’origine des langues; Confessions III
依据: AI 草稿
雅克·德里达 › 1930–2004
卡罗尔·佩特曼 影响了
影响了
Pateman made Rousseau the central theorist of participatory democracy, in which citizens learn self-government by taking part in it (Participation and Democratic Theory, 1970). C. Pateman, Participation and Democratic Theory (1970); J.-J. Rousseau, Du contrat social (1762)
依据: AI 草稿
受其批评
Pateman argued that Rousseau’s social contract rests on a prior ‘sexual contract’ that subordinates women and keeps them out of the civil order (The Sexual Contract, 1988). C. Pateman, The Sexual Contract (1988); “The Disorder of Women: Women, Love, and the Sense of Justice”, Ethics 91 (1980)
依据: AI 草稿
卡罗尔·佩特曼 › 1940年生
显示全部 (8)收起
凯瑟琳·麦考利
受其批评
In Letters on Education (1790) Macaulay rejected Rousseau’s separate education for girls, holding that virtue and reason have no sex and that both sexes should be taught alike. C. Macaulay, Letters on Education (1790), Part I; SEP “Catharine Macaulay”
依据: AI 草稿
凯瑟琳·麦考利 › 1731–1791
查尔斯·W. 米尔斯
受其批评
Mills argued that Rousseau’s ‘savages’ are always non-Europeans, and that his account of Europe’s lead through metallurgy and agriculture is historically inaccurate (The Racial Contract, 1997). C. W. Mills, The Racial Contract (1997); J.-J. Rousseau, Discours sur l’origine et les fondements de l’inégalité (1755), part II
依据: AI 草稿
查尔斯·W. 米尔斯 › 1951–2021
批评了 4
胡果·格劳秀斯
批评了
Rousseau objected that Grotius establishes right by fact, deriving a right to enslave captives and subject peoples from what actually happens (Social Contract, 1762, I.2, I.4). J.-J. Rousseau, Du contrat social (1762), I.2, I.4
依据: AI 草稿
胡果·格劳秀斯 › 1583–1645
托马斯·霍布斯 受其影响
受其影响
In The Social Contract (1762) Rousseau praised Hobbes as the only Christian author who dared to reunite the ‘two heads of the eagle’, state and church. J.-J. Rousseau, Du contrat social (1762), “De la religion civile”; SEP “Jean Jacques Rousseau”
依据: 亦见于 InPhO · InPhO
批评了
Rousseau objected that Hobbes gave natural man the passions of social man and overlooked natural pity (Discourse on the Origin of Inequality, 1755, Part I). J.-J. Rousseau, Discours sur l’origine et les fondements de l’inégalité (1755), Part I; SEP “Jean Jacques Rousseau”
依据: AI 草稿
托马斯·霍布斯 › 1588–1679
伯纳德·曼德维尔
批评了
Rousseau granted Mandeville that pity is natural but objected that he missed that generosity, clemency and humanity all flow from it (Second Discourse, 1755). J.-J. Rousseau, Discours sur l’origine de l’inégalité (1755), Part I
依据: AI 草稿
伯纳德·曼德维尔 › 1670–1733
伏尔泰
批评了
Rousseau answered Voltaire’s Lisbon poem by defending Providence: the city’s people, not nature, had crowded twenty thousand tall houses together (Letter to Voltaire, 18 August 1756). J.-J. Rousseau, Lettre à Voltaire sur la Providence, 18 Aug. 1756; Voltaire, Poème sur le désastre de Lisbonne (1756)
依据: AI 草稿
伏尔泰 › 1694–1778
作品
立场
Rousseau argued that human beings are naturally good, free and self-sufficient, and that it is society – property, competition and the craving for recognition – that makes them unequal and corrupt. But there is no way back to nature. The Social Contract instead seeks a political order in which each, by uniting with all, “obeys only himself”: legitimate laws express the general will of the people, which is sovereign. In Emile he sketched an education that follows the child’s natural development – though its fifth book subordinates the girl Sophie’s education to Emile’s needs, the target of Mary Wollstonecraft’s critique. Rousseau’s ideas inspired the French Revolution, Kant’s concept of autonomy and Romanticism, and his critique of civilisation still resonates today.
生平与背景
Born in Geneva in 1712, Rousseau lost his mother at birth, left home as a teenager and taught himself through years of wandering. In Paris he befriended Diderot and won fame with a prize essay in 1750; the five children he had with Thérèse Levasseur he gave to a foundling hospital. When Emile and The Social Contract were condemned in 1762 he had to flee; a stay in England with Hume ended in a quarrel. He died in 1778 at Ermenonville.
其他主要作品
- Discourse on the Sciences and Arts (1750)
- Discourse on Inequality (1755)
- Julie, or the New Heloise (1761)
- The Social Contract (1762)
- Emile, or On Education (1762)
- Reveries of the Solitary Walker (written 1776–1778, published 1782)
出现在
- 旅程 ‘什么是正义？’ · 第 5 站，共 10 站
- 争论 ‘休谟与卢梭：1766年的争吵’
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