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Rousseau Quotes

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Rousseau Quotes

“QUESTION: Do you believe that by nature human beings yearn for freedom? Or in the interests of safety, security, and conformity, do we settle for order? CHOMSKY: These are really matters of faith rather than knowledge. On the one hand, you have the Grand Inquisitor who tells you that what humans crave is submission, and therefore Christ is a criminal and we have to vanquish freedom. That’s one view. The other view, held by Rousseau, for example, is that people are born to be free and that their basic instinct is the desire to free themselves from coercion, authority, and oppression. Where you stake your hopes depends on what you believe. I’d like to believe that people are born to be free, but if you ask for proof, I couldn’t give it to you.”

FreedomLibertySecurityAuthorityOppressionSubmissionCoercionRousseau
Author:Noam Chomsky
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“Now, who, according to Rousseau, is the bourgeois? Most simply, following Hegel's formula, he is the man motivated by fear of violent death, the man whose primary concern is preservation or comfortable preservation. Or, to de scribe the inner workings of his soul, he is the man who, when dealing with others, thinks only of himself, and, in his understanding of himself, thinks only of others. He is a role-player. The bourgeois is contrasted by Rousseau, on the one hand, with the natural man, who is whole and simply concerned with himself, and with the citizen, on the other, whose very being consists in his relation to his city, who understands his good to be identical with the common good. The bourgeois distinguishes his own good from the common good, but his good requires society, and hence he exploits others while depending on them. He must define himself in relation to them. The bourgeois comes to be when men no longer believe that there is a common good, when the notion of the father land decays. Rousseau hints that he follows Machiavelli in attributing this decay to Christianity, which promised the heavenly fatherland and thereby took away the supports from the earthly fatherland, leaving social men who have no reason to sacrifice private desire to public duty.”

BourgeoisRousseauThe Last Man
Book:Giants and Dwarfs: Essays, 1960-1990
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“According to Plato, internal strife, class war, fomented by self-interest and especially material or economic self-interest, is the main force of ‘social dynamics’. The Marxian formula ‘The history of all hitherto existing societies is a history of class struggle’8 fits Plato’s historicism nearly as well as that of Marx. The four most conspicuous periods or ‘landmarks in the history of political degeneration’, and, at the same time, ‘the most important … varieties of existing states’, are described by Plato in the following order. First after the perfect state comes ‘timarchy’ or ‘timocracy’, the rule of the noble who seek honour and fame; secondly, oligarchy, the rule of the rich families; ‘next in order, democracy is born’, the rule of liberty which means lawlessness; and last comes ‘tyranny … the fourth and final sickness of the city’. As can be seen from the last remark, Plato looks upon history, which to him is a history of social decay, as if it were the history of an illness: the patient is society; and, as we shall see later, the statesman ought to be a physician (and vice versa)—a healer, a saviour. [...] We see that Plato aimed at setting out a system of historical periods, governed by a law of evolution; in other words, he aimed at a historicist theory of society. This attempt was revived by Rousseau, and was made fashionable by Comte and Mill, and by Hegel and Marx; but considering the historical evidence then available, Plato’s system of historical periods was just as good as that of any of these modern historicists. (The main difference lies in the evaluation of the course taken by history. While the aristocrat Plato condemned the development he described, these modern authors applauded it, believing as they did in a law of historical progress.) [...] It is important to note that Plato explicitly identified this best and oldest among the existing states with the Dorian constitution of Sparta and Crete, and that these two tribal aristocracies did in fact represent the oldest existing forms of political life within Greece. Most of Plato’s excellent description of their institutions is given in certain parts of his description of the best or perfect state, to which timocracy is so similar. (Through his doctrine of the similarity between Sparta and the perfect state, Plato became one of the most successful propagators of what I should like to call ‘the Great Myth of Sparta’—the perennial and influential myth of the supremacy of the Spartan constitution and way of life.)”

TyrannyPlatoMarxismClass WarfareMarxRousseauPlatonismSocial DecayTimocracy
Book:The Open Society and Its Enemies - Volume One: The Spell of Plato
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“According to Plato, internal strife, class war, fomented by self-interest and especially material or economic self-interest, is the main force of ‘social dynamics’. The Marxian formula ‘The history of all hitherto existing societies is a history of class struggle’ fits Plato’s historicism nearly as well as that of Marx. The four most conspicuous periods or ‘landmarks in the history of political degeneration’, and, at the same time, ‘the most important … varieties of existing states’, are described by Plato in the following order. First after the perfect state comes ‘timarchy’ or ‘timocracy’, the rule of the noble who seek honour and fame; secondly, oligarchy, the rule of the rich families; ‘next in order, democracy is born’, the rule of liberty which means lawlessness; and last comes ‘tyranny … the fourth and final sickness of the city’. As can be seen from the last remark, Plato looks upon history, which to him is a history of social decay, as if it were the history of an illness: the patient is society; and, as we shall see later, the statesman ought to be a physician (and vice versa)—a healer, a saviour. [...] We see that Plato aimed at setting out a system of historical periods, governed by a law of evolution; in other words, he aimed at a historicist theory of society. This attempt was revived by Rousseau, and was made fashionable by Comte and Mill, and by Hegel and Marx; but considering the historical evidence then available, Plato’s system of historical periods was just as good as that of any of these modern historicists. (The main difference lies in the evaluation of the course taken by history. While the aristocrat Plato condemned the development he described, these modern authors applauded it, believing as they did in a law of historical progress.) [...] It is important to note that Plato explicitly identified this best and oldest among the existing states with the Dorian constitution of Sparta and Crete, and that these two tribal aristocracies did in fact represent the oldest existing forms of political life within Greece. Most of Plato’s excellent description of their institutions is given in certain parts of his description of the best or perfect state, to which timocracy is so similar. (Through his doctrine of the similarity between Sparta and the perfect state, Plato became one of the most successful propagators of what I should like to call ‘the Great Myth of Sparta’—the perennial and influential myth of the supremacy of the Spartan constitution and way of life.)”

DemocracyTyrannyPlatoMarxismClass StruggleClass WarfareRousseauPlatonism
Book:The Open Society and Its Enemies - Volume One: The Spell of Plato
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“The ethical autonomy the impartial spectator offers us is a deception that has the function of rendering us more profoundly sociable than we were when we were in a state of ethical childhood and dependency. Rousseau once famously remarked that while men were born free, everywhere they were in chains. In Smith’s view the chains were those of the imagination, chains that could be loosened by a common-sense, sceptical awareness of the processes by which the moral personality was formed, but never altogether thrown off. And while Smith’s account of the life of virtue lived under the direction of the impartial spectator might seem to be nothing more than a subtle deception to a Rousseaunian or a Christian, and while this fabric of deception was to trouble him at the end of his life, Smith was to argue that the satisfaction of being able to live sociably under the direction of the impartial spectator was enough for humankind, and enough to encourage the improvement of society and the progress of civilization from the self-evidently wretched condition in which it had hitherto existed.”

PhilosophyEthicsAdam SmithRousseauImpartial Spectator
Book:Adam Smith: An Enlightened Life
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“...perhaps the Great American Desert's importance to the Western genre derives from the nineteenth-century view of the arid West as the natural refuge of Indians and, by extension, of all outlaws. The agrarian ideal, with its roots in Rousseau's thought, defined civilisation as arising from the agricultural life, so the migratory Indians - often compared in nineteent-century writings to Tartars and Bedouin - were, by reason of their socioeconomic organisation, outside the pale of civilised society and the area in which they moved was regarded as fit only for outlaws. It is as a milieu within which men outside civilised, agrarian society resolve their tensions, both personal and social, that the Western has used the myth of the Great American Desert, as in Riders of Death Valley (Forde Beebe and Ray Taylor, 1941), The Last Wagon (Delmer Daves, 1956), The Law and Jake Wade (John Sturges, 1958) and the Boetticher cycle.”

Civilized SocietyNative AmericansAmerican WestOutlawsRousseauWesternsThe Desert
Book:Cinema, A Quarterly Magazine, No. 4, October 1969
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“On the 30th of September we dined together at the Mitre. I attempted to argue for the superiour happiness of the savage life, upon the usual fanciful topicks. JOHNSON. "Sir, there can be nothing more false. The savages have no bodily advantages beyond those of civilised men. They have not better health; and as to care or mental uneasiness, they are not above it, but below it, like bears. No, Sir; you are not to talk such paradox: let me have no more of't. It cannot entertain, far less can it instruct. Lord Monboddo, one of your Scotch Judges, talked a great deal of such nonsense. I suffered him; but I will not suffer you."—BOSWELL. "But, Sir, does not Rousseau talk such nonsense?" JOHNSON. "True, Sir; but Rousseau knows he is talking nonsense, and laughs at the world for staring at him." BOSWELL. "How so, Sir?" JOHNSON. "Why, Sir, a man who talks nonsense so well, must know that he is talking nonsense.”

NonsenseRousseauSamuel Johnson
Author:James Boswell
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“He moved on from Anatole France to the eighteenth-century philosophers, though not to Rousseau. Perhaps this was because one side of him - the side easily moved by passion - was too close to Rousseau. Instead, he approached the author of 'Candide', who was closer to another side of him - the cool and richly intellectual side. At twenty-nine, life no longer held any brightness for him, but Voltaire supplied him with man-made wings. Spreading these man-made wings, he soared with ease into the sky. The higher he flew, the farther below him sank the joys and sorrows of a life bathed in the light of intellect. Dropping ironies and smiles upon the shabby towns below, he climbed through the open sky, straight for the sun - as if he had forgotten about that ancient Greek who plunged to his death in the ocean when his man-made wings were singed by the sun.”

IcarusWings To FlyVoltaireRousseau
Author:Ryunosuke Akutagawa
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“Jean Jacques Rousseau resumió todo en su novela Emilio, la biblia de los sentimientos del siglo XVIII.Rousseau sostenía que cuando buscaba las normas de la conducta en la vida, las encontró en lo más recóndito de su corazón, delineadas por la naturaleza en caracteres que nada puede borrar. Solo he de consultarme a mi mismo en relación con lo que quiero hacer; lo que siento que es bueno, es bueno, lo que siento que es malo, es malo.”

VidaSentimientoRousseau
Book:Homo Deus: A History of Tomorrow
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“Rousseau's constant influence on later generations is indubitable (though not always positive). He can be seen as father of the Romantic movement (and even a great-grandfather of the Green movement). The Romantics were inspired by his confirmation of the worth of each and every one of us, however ordinary, by his emphasis on equality, on knowledge of the inner self, and on a spiritual connection with nature, as well as by his imagination and the depth of his feelings.”

RomanticismRousseauGreen MovementRousseaueanism
Book:Rousseau's Dog: Two Great Thinkers at War in the Age of Enlightenment – An Intellectual History of Treachery and Shattered Friendship
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“Just as his sentimentalism is profoundly middle-class and plebeian, but his irrationalism reactionary, so his moral philosophy also contains an inner contradiction: on the one hand, it is saturated with strongly plebeian characteristics, but on the other, it contains the germ of a new aristocratism. The concept of the ‘beautiful soul’ presupposes the complete dissolution of kalo-kagathia and implies the perfect spiritualization of all human values, but it also implies an application of aesthetic criteria to morality and is bound up with the view that moral values are the gift of nature. It means the recognition of a nobility of soul to which everyone has a right by nature, but in which the place of irrational birthrights is taken by an equally irrational quality of moral genius. The way of Rousseau’s ‘spiritual beauty’ leads, on the one hand, to characters like Dostoevsky’s Myshkin, who is a saint in the guise of an epilectic and an idiot, on the other, to the ideal of individual moral perfection which knows no social responsibility and does not aspire to be socially useful. Goethe, the Olympian, who thinks of nothing but his own spiritual perfection, is a disciple of Rousseau just as much as the young freethinker who wrote Werther.”

NatureMoralityGoetheDostoevskyRousseauNobility Of SoulNew AristocracySpiritulization
Book:The Social History of Art Volume 3: Rococo, Classicism and Romanticism
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“With the growth of civilisation in Europe, and with the revival of letters and of science in the fourteenth and fifteenth centuries, the ethical and intellectual criticism of theology once more recommenced, and arrived at a temporary resting-place in the confessions of the various reformed Protestant sects in the sixteenth century; almost all of which, as soon as they were strong enough, began to persecute those who carried criticism beyond their own limit. But the movement was not arrested by these ecclesiastical barriers, as their constructors fondly imagined it would be; it was continued, tacitly or openly, by Galileo, by Hobbes, by Descartes, and especially by Spinoza, in the seventeenth century; by the English Freethinkers, by Rousseau, by the French Encyclopaedists, and by the German Rationalists, among whom Lessing stands out a head and shoulders taller than the rest, throughout the eighteenth century; by the historians, the philologers, the Biblical critics, the geologists, and the biologists in the nineteenth century, until it is obvious to all who can see that the moral sense and the really scientific method of seeking for truth are once more predominating over false science. Once more ethics and theology are parting company.”

ScienceCivilizationEuropeCriticismPersecutionScience And ReligionScience Vs ReligionHobbesSpinozaDescartesRousseauGalileoProtestantGalileo GalileiBaruch SpinozaDiderotGeologistsRene DescartesRené DescartesThomas HobbesBaron D HolbachD HolbachDenis DiderotJean MeslierLessingPaul Henri D HolbachGotthold Ephraim LessingGotthold LessingJean Jacque RousseauMeslier
Book:The Evolution Of Theology: An Anthropological Study
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“Y mientras aguardaba al mounstro concluí que Suiza era el país perfecto para las pesadillas de Füssli y para la chispa incendiaria de Rousseau, para la sonrisa regicida de Voltaire, para los laberintos espaciales de Joyce y para los laberintos mentales de Borges; que en cada rincón de aquellas montañas parece posible la rosa que resurge de la ceniza en las manos de Paracelso.”

SwitzerlandGenevaBorgesVoltaireRousseauFüssliGenova
Book:El año del verano que nunca llegó
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