By Kenneth Wain (auth.), Kenneth Wain (eds.)
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Extra info for On Rousseau: An Introduction to his Radical Thinking on Education and Politics
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531) In July of that same year the book was condemned publicly in an edict by the Archbishop of Paris Christophe de Beaumont. That same month he received the devastating news of Maman’s death. A “darkness in which I have been entombed for eight years past, without ever having been able, try as I might, to pierce its hideous obscurity,” he wrote later, engulfed him. (p. 543) The real persecution he was to suffer for the rest of his life began at this time as he found himself being relentlessly driven from town to town, city to city, country to country, frequently in disguise, by his enemies.
1762a:1987, p. 144) In the Second Discourse he had already argued that a true, or legitimate, compact is “between the populace and the leaders it chooses for itself,” not one that is imposed on it by force. Once made the populace “has united all its wills into a single one,” which, he says, is “the essence of the state” and which expresses itself in its laws. (1755a:1987, p. e. a will that unites all wills into one. Only unconditional adherence to this united will of the people, this general will, he insists in all three works, guarantees genuine social order and true equality.
111) Yet, in the Social Contract he refers to the family as “the prototype of political societies,” a significant change, where what he has in mind is a patriarchal family. ” The “entire difference” is that children love their father to repay him for the care he takes of them,” but in the case of the leader “the pleasure of commanding takes the place of this feeling” – which implies an impersonal relationship between the leader and his people. (1762a:1987, p. 142) In the Third Discourse Rousseau calls the economy used “in relation to the government of persons” education, (1755b:1987, p.