Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

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This study examines the role of not-knowing, particularly ignorance and irony, in our project of becoming persons. First, I draw upon Jean-Jacques Rousseau to articulate the concept of becoming a person. Considering Emile’s education as well as Sophie’s in Emile, I interpret becoming a person as cultivating the masculine (autonomy) and feminine (relationality), which enable us to live for ourselves and for others in a society. I then argue that ignorance and irony play a key role in our continuous project of becoming persons in childhood and adulthood, respectively. I draw upon Rousseau to discuss ignorance. Ignorance refers to the complete ignorance of things that do not originate from the child’s immediate experience. I focus on Rousseau’s notion that ignorance secures an open mind, which enables a child to begin a relationship with nature, things, and others. I draw upon Jonathan Lear to discuss irony. Irony refers to the loss of one’s routine understanding of her practical identity (social role), which inspires her aspirational understanding of the identity. I focus on Lear’s idea that irony allows an adult to keep an open mind, which enables her to be a subject in a social role, who continues to constitute herself via the role. Thus, I propose a model of becoming a person, in which ignorance and irony play the key role in forming and transforming a person, respectively, by securing an open mind as a person in childhood and adulthood, respectively. Lastly, I explore the application of this model to higher education today. I argue that ignorance and irony can be discussed not only as the two stages of life (childhood and adulthood) but also as the two phases of growth (formation and transformation) which can be concurrent in (young) adulthood. I then propose a pedagogy centered around ignorance and irony, which allows students to learn to become persons in formative and transformative ways. I suggest that this can be a model of moral education in higher education, which not only responds to the current mental health crisis but also revives the tradition of liberal education.

Selon l'anthropologie rousseauiste, la sincérité vise à remédier à la séparation de l'être et du paraître détériorant les relations de l'homme social avec ses semblables et ses rapports avec lui-même. Cette fonction morale explique que Rousseau place la sincérité au cœur de son projet autobiographique. D'abord un rapport à lui-même, la sincérité lui révèle sa position dans l'ordre de la nature ; en tant que relation au lecteur, elle vise ensuite la transmission des dimensions individuelle et universelle de sa vision de lui-même. Puisqu'elle ne concerne pas l'exactitude factuelle, mais seulement la justice et la vérité morale, la sincérité s'accommode de procédés littéraires rapprochant l'autobiographie du roman. Étant donné l'influence des Confessions et des Rêveries du promeneur solitaire sur la postérité, la sincérité ainsi comprise se trouve à l'origine de ce que Charles Taylor nomme Y idéal moral d'authenticité. Conséquemment, elle peut servir à en mieux saisir les véritables implications.

Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2010-2011 / Dans son Projet de constitution pour la Corse (1765), Jean-Jacques Rousseau accorde une importance inédite à la Suisse de l'époque moderne au détriment des Anciens, très présents dans ses textes précédents. Ce mémoire vise à déterminer de quelle façon Rousseau utilise les référents suisse et romain dans cette oeuvre. La référence à la Suisse remplace celle à la Rome antique pour illustrer la décadence d'un peuple vertueux, mais elle la complète comme modèle pour les finances publiques. Lorsqu'il rédige le Projet, Rousseau est à un tournant dans ses relations avec sa ville natale. L'association entre Genève et les Républiques antiques dans son oeuvre est d'abord traitée. Il est ensuite question du portrait qu'il peint de la décadence des Suisses pour servir d'avertissement aux Corses. Enfin, les finances publiques que Rousseau préconise sont présentées. Il utilise celles de la Rome antique comme un modèle théorique et celles de la Suisse de l'époque moderne comme un modèle pratique.

Zugl.: Hannover, Universiẗat, Diss., 2007.

Thèse--Universit́e de Paris. / Includes essays by Lerbert, Baulos Bournan, Marteau, d'Argenson, Talbert, Étasse, Laserre and three unknown authors, submitted in response to the question propounded by the academy: Quelle est la source de l'inégalité parmi les hommes et si elle est autorisée par la loi naturelle? "Index bibliographique": p. [211]-213.

The author's Habilitationsschrift--Universität München. / Includes indexes. Includes bibliographical references (p. [213]-223).

Is there a relationship between science and happiness and, if so, what is it? Clearly, since the Enlightenment, science has increased life expectancy and bodily comfort. Is this happiness, or do humans long for something more? To examine these questions, I investigate the works of Jean-Jacques Rousseau. Specifically, I focus on the Discourses and the Emile, as he states in the Confessions that these works form a whole statement concerning the natural goodness of man. I agree with the literature that finds happiness, for Rousseau, is a sentiment one experiences when their faculties correspond to their desires, as this produces wholeness. In this dissertation, I find a form of modern science is necessary for humans to experience higher forms of happiness. This form of science is rooted in utility of the individual. To fully explain this finding, I begin with Rousseau's concept of being. By nature, our being experiences a low form of wholeness. I show Rousseau's investigation of being exposes a catch-22 situation for developing it to experience higher forms of wholeness. While freedom allows us to develop reason and judgment, we need reason and judgment to properly direct our freedom to perfect our individual being. I then show how three different types of tutors and educators, which include a scientific education, are directed by the single goal of maintaining wholeness in Emile's being so he can achieve the happiness of romantic love. Finally, I find that Emile's scientific education is an elaboration of the First Discourse and that his relationship with science, even from birth, plays a critical role for achieving romantic love in the future.