Were it necessary to choose two words that could capture the philosophy of Jean-Jacques Rousseau, these two words would have to be truth and nature for, in his works, this philosopher does more than assert that he, and he alone, possesses truth in its entirety. He equally maintains that his sole desire lies in sharing this truth with human kind, that we might rediscover our true nature, one that we have long ago forgotten. In fact, these very words adorn his tomb in the Pantheon where he was finally brought to rest: "Ici repose l'homme de la nature et de la verite." However, upon closer examination of two of his major works, Emile or on Education and The Social Contract, both published in 1762, a surprising contradiction is brought to light. In these treatises, he makes the child and the people believe that they are free when he is merely using rhetoric to manipulate them. For example, in Emile he gives the following advice to tutors: "Take the opposite course with your pupil; let him always think he is master while you are really master. There is no subjection so complete as that which preserves the forms of freedom; it is thus that the will itself is taken captive." While in The Social Contract he recommends using divine intervention to assure that the people "obey freely, and bear with docility the yoke of public happiness." Is Rousseau simply a gifted sophist who, by hiding the rhetoric he uses, can present himself as a man of truth in order to better form the child and the people to do his bidding? Or, is there a justification for his duplicity? Could it be possible that in some instances duplicity must be used if truth is ever to be attained by all human beings? By examining the rhetoric Rousseau uses in Emile and The Social Contract, this thesis attempts to shed some light on this somewhat troubling contradiction.

Rousseau's work often seems contradictory, but the author himself insists that his works comprise a consistent system based on the principle that man is naturally good. In order that individuals might live up to this natural goodness in society, Rousseau advocates a division of labour between general and particular aspects of reason. This division is exemplified in the different roles that Rousseau assigns to the sovereign and the government in the political sphere, and men and women in the domestic sphere. The difficulties faced by man in the absence of these divisions of labour are illustrated in Rousseau's autobiographical writings. When his various works are examined in light of the principle of man's natural goodness, the apparent contradictions between democratic and authoritarian aspects of his thought and between the roles his ascribes to men and women are resolved.

This dissertation studies understandings, definitions and uses of truth in autobiography, looking specifically at Jean-Jacques Rousseau's Confessions and Dave Eggers' A Heartbreaking Work of Staggering Genius. In order for a text to be considered an autobiography some concept of truthfulness is necessary; however, truth is not always objective and verifiable. Concepts of absolute truth, factual truth, personal truth and essential truth impede a simple understanding of the notion of truth. Furthermore, different circumstances and contexts may affect our understanding and application of concepts of truth. In his autobiography Rousseau claims he will tell the truth as best he can while Eggers states that part of his work is exaggerated or fabricated. Nevertheless, both are classified as autobiographical accounts, thus implicitly claiming that they are representing truths. As some concept of truth is necessary in order for a text to be considered autobiographical, readers' expectations of autobiography will include an expectation of how concepts of truth will be deployed. While readers may accept inadvertent inaccuracies due to faulty memory, deliberate misinformation will not be accepted. Readers expect that the information and events chronicled in the autobiography will be those that best depict the person of the autobiographer. In my dissertation I will look at how Rousseau and Eggers deploy the truth of themselves and their experiences and how this deployment of truth seeks to direct the readers' response to the texts. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2008.

This thesis is a comparative analysis of Jean-Jacques Rousseau's Reveries du promeneur solitaire and Gabrielle Roy's autobiography (La Detresse et l'Enchantement and Le temps qui m'a manque) and establishes that these two works are testamentary autobiographies, that is, autobiographies written with the awareness of approaching death. We first show that both Rousseau and Roy link their ultimate autobiographical desire to the imminence of their own death. We then show that their autobiographical activity is not only motivated by death, but, moreover, that it allows them in a certain sense to live it already, since what this activity allows them to do is, for them, similar to what they long to do in the afterlife. We suggest, finally, that this activity, which allows them to bequeath an ideal picture of themselves that will survive them, gives them a hold on their immortality.

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Ever since Homer told the tales of magnificent men and called these men heroes, the siren song of heroic achievement has been impossible to resist. By consistently acting in a manner that is above the capacity of normal human beings, a hero becomes a model of emulation and inspiration for ordinary, lesser mortals. This thesis traces the development of normative models of heroic thought and action in the work of Homer, Plato and Rousseau. It argues that models of heroism have evolved according to changing conceptions of the political institutions that comprise a polis and, in turn, notions of citizenship. Homer establishes the heroic ideal and offers an image of Man as Hero. The Homeric hero is a man of transparent action who is never incapacitated because he acts upon his instincts. Unrestrained by doubt, he soars above humanity and performs deeds that assure him of everlasting fame and glory. The Homeric hero is a warrior-prince who lives in the absence of a polis. He rules his community as a patriarch who places his personal quest for glory above the dictates of the common good. The Homeric hero is consequently limited in his ability to act as a model of emulation for those who live in a polis. In an historical period that gave rise to the polis as a desirable and unavoidable aspect of human life, Plato remodels heroic ideals. Thus Plato's ideals of heroism could survive and prosper alongside political structures and institutions guided by the demands of the common good. The philosophical hero exalted in the Platonic dialogues gains true knowledge, which enables him to excel at all activities he undertakes. The philosopher is impelled to channel his vast superiority into the realm of political leadership. Plato recasts the Hero as Citizen, an elite citizen who rules for the benefit of all. Plato's model of heroism, like Homer's, is premised on an anti-egalitarian, hierarchical conception of human worth. In the Social Contract, Rousseau aims to reconcile modern ideals of human equality with Homeric and Platonic hierarchical notions of heroic excellence. The Social Contract attempts to make all citizens equally heroic by insisting that men can only excel when they all participate equally in political sovereignty. Failing to reconcile heroism and equality, however, Rousseau chooses heroism and reverts firstly to aristocratic political formulas before finally abandoning politics altogether as a positive force for humanity. His work nevertheless inspired both a lasting notion of human equality that shaped the modern political landscape and evoked the romantic modern notion of an isolated individual, as epitomised by Rousseau himself, heroically climbing the peaks of human achievement. Rousseau's model of individual heroism effectively completes the cycle and returns the notion of heroism to where it begun with Homer, Man as Hero. The concept of the heroism, traced through these theorists, shows it to be a changing terrain yet consistent in its allure. / Thesis (Ph.D.)--School of History and Politics, 2004.

En considérant les positions de deux philosophes connus dans l'histoire des idées en éducation, à savoir Jean-Jacques Rousseau et Alain, nous tentons de voir quelles sont les principales similitudes et différences entre leurs conceptions philosophiques, premièrement, de la nature humaine, deuxièmement, de l'enfant en tant qu'être éducable et, troisièmement, de l'éducation vue sous l'angle principal de la formation morale et de la formation intellectuelle. Cette présentation de leur pensée éducative est doublée d'une réflexion critique qui prend son inspiration et ses fondements principalement du côté de la philosophie d'Aristote.

Made available in DSpace on 2015-03-03T11:52:57Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-03-24Bitstream added on 2015-03-03T12:06:48Z : No. of bitstreams: 1 000806158.pdf: 1289535 bytes, checksum: e7297b0ec6750ef507c5ac71c2d239ca (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / L’étude de Les rêveries du promeneur solitaire (1782), de Jean-Jacques Rousseau, configure le corpus de cette dissertation. L’intérêt de cette recherche est l’analyse des thèmes de la mémoire et de la mort et ses inférences, telles qu'elles apparaissent dans la dernière oeuvre de Rousseau. Le travail métaphorique de la mémoire traverse cette oeuvre inaugurale du Pré- Romantisme français, révélant l’importance de l’inconscient dans la compréhension de l'être. Fondée sur les études psychanalytiques promues par Sigmund Freud (1856-1939), on essaie de dévoiler quelques souvenirs oubliés, ou plutôt masqués par des répressions sociales pour reconstituer, ainsi, la fin de l’existence de Jean-Jacques, dorénavant soutenue par le bonheur. Par ailleurs, l’intersection avec le thème de la mort assure une perspective positive de ce phénomène constituant de l’existence humaine. S’appuyant sur les théorisations suscitées par Martin Heidegger (1889-1976), on examinera la mort et ses implications dans le comportement du promeneur solitaire. Pour le philosophe allemand, l’acte de vivre pour la mort represente le vrai sens de l’existence. Ainsi, la mort est la réalisation de l’homme comme être dans le monde. Littérature, Psychanalyse et Philosophie se conjuguent dans ce travail en vue d' assurer une lecture de la dernière production autobiographique qui a fait de Jean- Jacques Rousseau un précurseur de la pensée moderne, en instituant, dans cette direction, un moyen nouveau de penser la philosophie et la littérature / O estudo de Les rêveries du promeneur solitaire (1782), de Jean-Jacques Rousseau, configura o corpus da presente dissertação. O interesse desta investigação está na análise dos temas da memória e da morte e suas inferências, tais como aparecem na última obra de Rousseau. O trabalho metafórico da memória permeia essa obra inaugural do pré-romantismo francês, revelando a importância do inconsciente no entendimento do próprio ser. Com base nos estudos psicanalíticos promovidos por Sigmund Freud (1856-1939), intenta-se desvelar certas lembranças esquecidas, ou melhor, mascaradas pelas repressões sociais, reconstruindo, dessa forma, o final da existência de Jean-Jacques, daí por diante, sustentada pela felicidade. Ademais, a intersecção com o tema da morte assegura uma perspectiva positiva desse fenômeno constituinte da existência humana. Apoiando-nos nas teorizações suscitadas por Martin Heidegger (1889-1976), examinaremos a morte e suas implicações na conduta do caminhante solitário. Para o filósofo alemão, o ato de viver para a morte representa o autêntico sentido da existência. Desse modo, a morte é a realização do homem como ser-nomundo. Literatura, Psicanálise e Filosofia conjugam-se neste trabalho a fim de garantir uma leitura eloquente da última produção autobiográfica que fez de Jean-Jacques Rousseau um precursor do pensamento moderno, instituindo, nessa direção, uma maneira antes não conhecida de se pensar a filosofia e a literatura

BRITO, Goldembergh Souza. Os fundamentos da legitimidade do poder em Jean Jacques Rousseau. 2015. 101f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2015. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-12-14T15:20:27Z No. of bitstreams: 1 2015_dis_gsbrito.pdf: 461790 bytes, checksum: 3089464c3ee0e46ad0b0c8b621406eab (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-12-14T16:52:08Z (GMT) No. of bitstreams: 1 2015_dis_gsbrito.pdf: 461790 bytes, checksum: 3089464c3ee0e46ad0b0c8b621406eab (MD5) / Made available in DSpace on 2015-12-14T16:52:08Z (GMT). No. of bitstreams: 1 2015_dis_gsbrito.pdf: 461790 bytes, checksum: 3089464c3ee0e46ad0b0c8b621406eab (MD5) Previous issue date: 2015 / In view of the many examples of atrocities promoted by authoritarian governments in the past and present history, and deposit the wills of individuals above the real interests of the people, we need to make a constant analysis of the legitimacy of the powers that govern us. It is essential to men ensure fair society in which its citizens can enjoy equal rights and duties. Therefore, the greatest interest of this work is to present the theoretical and legal foundations that legitimate political power in order to demonstrate the maximum built by Jean Jacques Rousseau (1712-1778) to achieve a legitimate social organization. Faced with such a proposal, first depart the works Discourse on the Origin and Foundations of Inequality Among Men (1755) and From the Social Contract or Principles of Political Right (1762), as we believe that to better expose the main features that supported the legitimacy power, its provisions are among the most significant sources of research produced by the author about the theme. We see Rousseau in his time at which the discussions on the governance structures gained ground and notoriety as the rational characteristic movement of modernity imposes issues relevant to the current political authority. Among the great thinkers of modern philosophy Grotius, Purfendorf, Hobbes, Montesquieu, Locke, had important roles, but Rousseau is that, from the Mercy, directs to the maintenance of interests on the community through the general will. / Tendo em vista os vários exemplos de atrocidades promovidas por governos autoritários no passado e no presente da história, nos quais depositam as vontades de particulares acima dos reais interesses do povo, é necessário que façamos uma análise constante sobre a legitimidade dos poderes que nos governam. É imprescindível aos homens assegurarem uma sociedade justa em que seus cidadãos possam gozar de deveres e direitos iguais. Portanto, o interesse maior deste trabalho é apresentar os fundamentos teórico-jurídicos que legitimam o poder político, com o intuito de demonstrar as máximas construídas por Jean Jacques Rousseau (1712-1778) para se alcançar uma organização social legítima. Frente a tal proposta, partiremos primeiramente das obras Discurso Sobre a Origem e os Fundamentos da Desigualdade Entre os Homens (1755) e Do Contrato Social ou Princípios do Direito Político (1762), pois acreditamos que para melhor expor as principais características que embasaram a legitimidade do poder, os referidos textos fazem parte das mais significativas fontes de pesquisa produzidas pelo autor acerca do tema tratado. Devemos enxergar Rousseau em sua época na qual as discussões em torno das estruturas de governo ganharam espaço e notoriedade, pois o movimento racional característico da modernidade impõe questões pertinentes à autoridade política vigente. Entre os grandes pensadores da filosofia moderna Grotius, Pufendorf, Hobbes, Montesquieu, Locke, tiveram importantes papeis, porém é Rousseau que, ao partir da Piedade, direciona-se à manutenção dos interesses voltados a coletividade por meio da vontade geral.