Rousseau’s Second Discourse

Jean-Jacques Rousseau was an Enlightenment thinker during the eighteenth century and is most noted for his work The Social Contract. The Social Contract published in 1762 and is a philosophical document that expresses the ideas of popular sovereignty. Popular Sovereignty is a form of government in which “the doctrine that sovereign power is vested in the people and that those chosen to govern, as trustees of such power, must exercise it in conformity with the general will.” This is basically a fancy way of saying that the people have the power of authority of their government and the people should decide how they are governed. Like The Social Contract, the Declaration of Independence is a document that sets out to explain the relationship between a government and its people based on an an understanding of that relationship. The Declaration of Independence was composed by Thomas Jefferson in 1766, and shares many of the same ideals as The Social Contract. The Social Contract and the Declaration of Independence are more similar than different because Jean-Jacques Rousseau influenced John Locke, whose Social Contract Theories directly influenced Thomas Jefferson during the writing of the Declaration of Independence.

When Jean Jacques Rousseau wrote his Social Contract, the idea of liberty and freedom were not new theories. Many political thinkers such as John Locke and Thomas Hobbes had already evolved with their own clarification of liberty and freedom of mankind, and in fact John Locke had already publicized his views and ideas on the social contract as well. In Rousseau’s case, what he did was to transform the ideas incorporated by such substantial words, and present us to another method to the social contract dilemma. What would bring man to leave the state of nature, and enter into a structured civil society? Liberals believes that this was the assurance of protection - liberty to them implied being free from destruction and harm towards one’s property. Rousseau’s concept of freedom was entirely different from that of traditional liberals. According to Rousseau, liberty is meant to voice out your opinion, and participation as human being. “To renounce liberty is to renounce being a man” (Wootton, 454).

Published in 1762, “The Social Contract” paved the way for the ideas of the French Revolution. “The Social Contract” really defined Rousseau’s opinion on institutionalism stating, “Man

One of the most important writers of the Enlightenment was the philosopher and novelist Jean-Jacques Rousseau (1712-1778). The work of Rousseau has influenced a generation and beyond and it is argued that the main ideals of the French and American revolutions arose from his works, for example The Discourse on Equality. The main concept of Rousseau's thought is that of 'liberty', and his belief that modern society forced humans to give up their independence, making everyday life corrupt and unfree. One of the central problems Rousseau confronted is best summed up in the first line of arguably his most important work, The Social Contract.

Rousseau’s assumptions and beliefs of his era are society and the growth of social interdependence. He was from 1700, (1712-78) it was very different compared to our beliefs.

In Second Discourse, Rousseau attempts to defend his view that inequality exists because humans have been corrupted from

“This fame study of original man, of his real wants, and of the fundamental principle of his duties, is likewise the only good method we can take, to surmount an infinite number of difficulties concerning the Origins of Inequality, the true foundations of political bodies, the reciprocal rights of their members, and a thousand other familiar questions that are as important as they are ill understood.” (Rousseau, Preface lviii)

Rousseau’s state of nature differs greatly from Locke’s. The human in Rousseau’s state of nature exists purely as an instinctual and solitary creature, not as a Lockean rational individual. Accordingly, Rousseau’s human has very few needs, and besides sex, is able to satisfy them all independently. This human does not contemplate appropriating property, and certainly does not deliberate rationally as to the best method for securing it. For Rousseau, this simplicity characterizes the human as perfectly free, and because it does not socialize with others, it does not have any notion of inequality; thus, all humans are perfectly equal in the state of nature. Nonetheless, Rousseau accounts for humanity’s contemporary condition in civil society speculating that a series of coincidences and discoveries, such as the development of the family and the advent of agriculture, gradually propelled the human away from a solitary, instinctual life towards a social and rationally contemplative

Modern man becomes a slave to his society, whether as the wealthiest or the poorest. He lives for the opinion of others, and works to attain that which will never bring him joy but without which causes pain. Man, Rousseau argues, is a cruel and selfish individual, no longer rationally self-interested, but corrupted and trapped in modern society.

To better understand Rousseau’s thesis and social contract he proposed, we must first understand why Rousseau felt compelled to write and his main criticism of society during the 18th century. In sum, Rousseau argued that states (specifically France, though never explicitly stated) have not protected man’s right to freedom or equality. Rousseau began The Social Contract in dramatic fashion. He wrote, “man is born free, and everywhere he is in chains” (1). This quote is still used today, and is a powerful description of Rousseau’s central issue with society. He believed that every man is “born” naturally free—he has full autonomy and can do what he chooses. However, Rousseau argued that man is bound to the injustices of society.

While it may be true that, Jean-Jacques Rousseau central idea in The Social Contract needs little explanation considering how it has been well-expounded upon by many scholars over the past 200 years. Nonetheless, this paper will begin with discussing Rousseau’s key concepts, leading to Constants criticisms, to put into clearer comparison in relation to Rousseau.

     Man has no reason or conscience when in contact with others. Possessions begin to be claimed, but the inequality of skill lead to inequality of fortunes. The idea of claiming possessions excites men’s passions, which provoke conflict and leads to war. Rousseau believes men are not perfect in their original state, but have the ability to live in a more perfect society with guidance of

Over the course of history this idea of freedom has been developed and defined by many famous political and philosophical thinkers. Many of Jean-Jacques Rousseau’s ideas are acknowledged in the “Discourse on the Origin of Inequality” and more notably the “The Social Contract”. John Stuart Mill’s major points originate from a book called “On Liberty”. All of these works are still read today and taught in schools around the world. In particular, their ideas on freedom and liberty have drawn a considerable amount of attention. For instance, Rousseau is well known for his idea of “forcing citizens to be free”, while Mill claims that freedom can be found in “pursing our own good in our own way”. Therefore, it is evident that fundamental differences occur between Rousseau’s and Mill’s ideas on liberty and freedom. Rousseau’s rejects this classical liberal idea of freedom of the individual, and instead argues that the highest quality of freedom is achieved through a social contract where collective decisions represent the law and people have a duty to the state, while Mill sees freedom as not being constrained by the government (freedom from laws) and pursuing one’s own good as long as it does no harm to others.

The books of history are records written by man for man. They “lie” about the true origin of man by showing facts and beliefs about the present man and how he evolved. Yet, nature shows man as he once was. By using nature as the guide, Rousseau can discover the man of the past a man different than the man of today.

Because man himself has been changed in this transition, the loss of his natural freedom is not a loss at all because he can no longer make any use of a freedom that requires only self-interest to exercise, whereas the freedom gained—the civil freedom that gives him a part in all the society’s undertakings—is suited perfectly to his new, moral nature.