Zugl.: Basel, Universiẗat, Diss., 2006.

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

Made available in DSpace on 2014-07-29T15:06:27Z (GMT). No. of bitstreams: 1 Dissertacao Natal Esteves.pdf: 763143 bytes, checksum: f50b98eb91f443c7fdf4bbae3df728db (MD5) Previous issue date: 2008-11-03 / The social context described in the Discourse on the origin and the bases of inequality between humans corresponds to the thought of Rousseau on the social-politicial aspect of his contemporaneousness. On the other side, the intention of thinker genebrino of having in Emílio a foretelling element of the Social Contract demonstrates clearly his political engagement. This practical preoccupation considers, not only in this work, but, in his theoretical production in general. So, underlying to the emphasis given to the abstract aspects in his politics writings, there is noticed the sketch of a plan of political action. It s on this presupposition that we ask: what it means to form for the citizenship in the social context described in the Second Speech? How does Emílio respond to that? The treatment of this problem of the education of Rousseau presupposes an analytical movement including three mentioned works. What for its time, demands that it has in hands a compatible connecting thread with them. This connecting thread might not be another but the problematic of the freedom. Since it sets itself up as the point of convergence of antropologic, politically and education of Rousseau thought. In the analysis of relation between freedom and human, we saw that it sets itself up as its difference specific, so essential to its existence and what consists of principal attribute of natural human. While leaving the state of nature this freedom is lost, since the social established relations of inconsistent form have a tendency to abolish it. Being the condition of freedom, essential to his existence, there is imposed on a civil human the necessity of rescuing it, now in a compatible format with social life, in other words, what sets a moral or political freedom up. Although freedom is now demanded, one theats of a convention, it s not in human so natural arrangements to his effectuation. Then, it is necessary build them, and this task falls to the education. While moving by Rousseau s theories, indirectly we reaffirm the theory of the unity of his works. And, straightly, we defend the theory of which, the reason of being of Jean-Jacques Rousseau s educational-philosophic work, Emílio or of the education, it is about building necessary arrangements to society according to Social Contract prescriptions. / O contexto social descrito no Discurso sobre a origem e os fundamentos da desigualdade entre os homens corresponde ao pensamento de Rousseau sobre o aspecto sócio-político de sua contemporaneidade. Por outro lado, a intenção do pensador genebrino de ter no Emílio um elemento prenunciador do Contrato social demonstra, claramente, seu engajamento político. Essa preocupação prática reflete, não só nesta obra, mas, em sua produção teórica em geral. Assim, subjacente à ênfase dada aos aspectos abstratos em seus escritos políticos, nota-se o esboço de um plano de ação política. É com base nesse pressuposto que perguntamos: o que significa formar para a cidadania no contexto social descrito no Segundo discurso? Como o Emílio responde a isso? O tratamento desse problema da educação de Rousseau pressupõe um movimento analítico englobando as três obras mencionadas. O que, por sua vez, exige que se tenha, em mãos, um fio condutor compatível com as mesmas. Esse fio condutor não poderia ser outro senão a problemática da liberdade. Pois, ela constitui-se no ponto de convergência do pensamento antropológico, político e educacional rousseauniano. Na analise da relação da liberdade e o homem, vimos que ela consiste no principal atributo do homem natural. Constitui-se em sua diferença específica, e é, portanto indispensável à sua existência. Ao abandonar o estado de natureza essa liberdade é perdida, visto que as relações sociais estabelecidas, de forma inconseqüente, tendem a suprimi-la. Sendo a condição de liberdade, indispensável à sua existência, impõe-se, ao homem civil, a necessidade de resgatá-la, agora, em uma forma compatível com a vida social, ou seja, que se institua uma liberdade moral ou política. Posto que, a liberdade, agora exigida, se trata de uma convenção, não se encontra, no homem, portanto, disposições naturais à sua efetivação. Então, é necessário construí-las, e essa tarefa cabe à educação. Ao movimentarmos pelas teorias de Rousseau, guiados por um princípio único, indiretamente reafirmamos a tese da unidade de suas obras. E, diretamente, defendemos a tese de que, a razão de ser da obra filosófico-educacional de Jean-Jacques Rousseau, o Emílio ou da educação, é a de construir as disposições necessárias ao convívio segundo as prescrições do Contrato social.

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.

No description available.

published_or_final_version / abstract / Humanities / Master / Master of Philosophy

This dissertation offers a re-evaluation of the role of the imagination in Jean- Jacques Rousseau’s 'Emile: or On Education' (1762) and Christoph Martin Wieland’s 'Geschichte des Agathon' (1794). My central claim is that both novels develop a pedagogy of the imagination in order to overcome the dilemmas of Cartesian dualism, that is, to form a beautiful soul in whom sensuality and reason, the body and the spirit, coexist in harmony. I demonstrate that both texts highlight the important but potentially damaging role played by the imagination in the development of religious thought, moral sentiments, and sexuality. The texts suggest that while a malformed imagination results in materialism, egotism, libertinism, and despotism, a well-formed imagination provides the foundation for natural religion, cosmopolitan enthusiasm, sentimental love, and a just political constitution. Consequently, I argue that for Rousseau and Wieland, harnessing the power of the imagination becomes the key to reconciling human nature and civil society. In addition to elucidating the role of the imagination in 'Emile' and 'Agathon', this dissertation also contributes to an understanding of the intellectual affinities between Rousseau and Wieland more generally. In preparation for the comparative reading of 'Emile' and 'Agathon', I survey Wieland’s private and public responses to Rousseau and contend that although the two authors differ significantly in their narrative and philosophical approach, they nevertheless share similar moral and political ideals. Both authors acknowledge the ability of the imagination to drive a wedge between the individual’s natural inclinations and moral duties, causing fragmentation of the self and society in turn. Yet the imagination, the motor of cultural progress, is not only the source of man’s alienation, it is also the remedy for his dividedness. If properly harnessed, the imagination can cease to be the cause of human depravity and become the basis of peaceful human relations, both at the level of the individual and that of society as a whole. In conclusion, I propose that the role of the imagination in forming the beautiful soul has consequences for the collective, and that we can read the moral constitutions of Emile and Agathon as negotiating the possibilities of various political constitutions, including that of a democratic state. / Thesis (Ph.D, German) -- Queen's University, 2012-10-15 17:47:42.944

Este trabalho reúne esforços para analisar aspectos da teoria literária de Jean-Jacques Rousseau a partir do romance La Nouvelle Héloïse, considerando suas inovações estéticas em face do período de então (século XVIII) e a relevância explicativa da obra no seio do pensamento do autor. Aos propósitos do trabalho, é fundamental entender a escolha do gênero epistolar a fim de facilitar o estreitamento da narrativa com a experiência do leitor, o que se combina com a crítica da representação e com o ideal rousseauniano da transparência, perfazendo o formato do romance que Rousseau, após severas críticas à literatura, transige em considerar necessário por oferecer um exemplo de virtude no amor a uma sociedade degenerada pela corrupção dos costumes. / This work combines forces to analyze aspects of Jean-Jacques Rousseaus Literary Theory at the novel La Nouvelle Héloïse in light of its aesthetic innovations towards that period (the 18th century) and the explicative relevance of the work to the core of the author\'s thoughts. With respect to the purpose of the work, it is important to understand the choice of the epistolary form in order to facilitate the alignment of the narrative with the experience of the reader, which is consonant with the critique of representation and with the Rousseaunian ideal of transparency, constituting the format of the novel that Rousseau, after severe criticisms of literature, came to consider necessary to offer an example of virtue through love to a society degenerated by the corruption of customs.

Thesis advisor: Christopher J. Kelly / This dissertation is a study of the moral and political significance of the imagination in Jean-Jacques Rousseau's <italic>Emile</italic>. Rousseau attributes to the imagination a pervasive influence over human life, claiming that it "gives birth not only to the virtues and vices, but to the goods and ills of human life" and that its "empire" makes men "good or bad, happy or unhappy on this earth." The dissertation examines the ambivalence of Rousseau's account, and shows how the model "natural education" of Emile depends on the proper handling of the imagination to cultivate virtue and to secure individual happiness. After first establishing what Rousseau means by "natural education" and what its particular goals are, I turn to the threat the imagination poses to the success of that education. Rousseau's attack on the imagination centers on its power to open the human heart to infinite desire. By generating ever-new and ever-expanding desires, the imagination renders men necessary to one another, causing dependence, weakness, and, ultimately, wickedness, and unhappiness. As a principal agent of man's departure from natural self-sufficiency, the imagination is at the center of the process that transforms natural self-love (<italic>amour de soi</italic>) into <italic>amour-propre</italic>, and makes genuine human satisfaction fundamentally elusive. Following these introductory chapters, the remainder of the dissertation argues that, despite this critique, Rousseau in fact relies on the imagination in the successive stages of Emile's moral education to protect his independence and to strengthen those aspects of natural self-love (<italic>amour de soi</italic>) that lend themselves to the cultivation of the social virtues. Tracing the role of the imagination through Emile's education in compassion, justice, natural religion, love, and virtue, I argue that the proper habituation of the imagination proves to be indispensable for securing both happiness and morality, for defending individual autonomy in the context of social life, and for reconciling, to the extent possible, the private and the public good. Moreover, although Rousseau's recourse to the imagination might initially seem to introduce an element of irrationality into Emile's education, Emile's imagination in fact aids his ability to live not only a moral life but also a rational life. In a variety of ways, detailed in the dissertation, Rousseau employs the imagination and its illusions to forestall other more crippling illusions, to reveal the social world and the passions of men for what they truly are, and to make Emile both moderate and wise. Finally, however, while Emile's moral education engages his imagination in the most salutary manner possible, both for himself and for others, it cannot wholly prevent the imagination from giving birth to desires that betray a disruption of natural wholeness. While these desires present a complicated set of issues, in general, they represent the compromise with natural self-sufficiency that is involved in even the most promising moral education. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Political Science.

A investigação elucida noções que estão no centro das considerações de Rousseau acerca da educação do infante e das estreitas relações que o autor aponta entre as experiências das primeiras etapas de sua formação física moral e toda a sua vida. Entre as afirmações importantes de Rousseau sobre o assunto, a presente investigação destaca as que seguem: a educação do infante está diretamente vinculada a sua formação moral para o exercício da autonomia e da autenticidade durante toda a sua vida; a educação deve se preocupar primeiramente com o desenvolvimento físico, depois das relações com as coisas, a fim de aperfeiçoar os sentidos e perceber as utilidades das coisas, assim o homem fortalece a si mesmo e mantém o ritmo da natureza; o acompanhamento do preceptor tem por objetivo apoiar o desenvolvimento físico e sensorial do infante, protegendo-o contra a imposição de preconceitos e de vícios sociais; o infante, antes dos 18 anos, não tem necessidade de entender e de se envolver na complexidade da vida social; o preceptor precisa dirigir as oportunidades, os objetos e os locais para um fim educativo, acompanhando cada situação para que a criança faça suas próprias experiências e elabore seus próprios conhecimentos; os homens são moldados pela educação, cuja adequação e correção deles mesmos depende. / 59 f.