The Collected Writings of Jean-Jacques Rousseau, Volume 11.

The Collected Writings of Jean-Jacques Rousseau, Volume 11.

If the greatness of a philosophical work can be measured by the volume and vehemence of the public response, there is little question that Rousseau's Social Contract stands out as a masterpiece. Within a week of its publication in 1762 it was banished from France. Soon thereafter, Rousseau fled to Geneva, where he saw the book burned in public. At the same time, many of his contemporaries, such as Kant, considered Rousseau to be 'the Newton of the moral world', as he was the first philosopher to draw attention to the basic dignity of human nature. The Social Contract has never ceased to be read and debated in the 250 years since its publication. Rousseau's Social Contract: An Introduction offers a thorough and systematic tour of this notoriously paradoxical and challenging text. David Lay Williams offers readers a chapter-by-chapter reading of the Social Contract, squarely confronting these interpretive obstacles. The book also features a special extended appendix dedicated to outlining Rousseau's famous conception of the general will, which has been the object of controversy since the Social Contract's publication in 1762.

Robert Wokler was one of the world's leading experts on Rousseau and the Enlightenment, but some of his best work was published in the form of widely scattered and difficult-to-find essays. This book collects for the first time a representative selection of his most important essays on Rousseau and the legacy of Enlightenment political thought. These essays concern many of the great themes of the age, including liberty, equality and the origins of revolution. But they also address a number of less prominent debates, including those over cosmopolitanism, the nature and social role of music and the origins of the human sciences in the Enlightenment controversy over the relationship between humans and the great apes. These essays also explore Rousseau's relationships to Rameau, Pufendorf, Voltaire and Marx; reflect on the work of important earlier scholars of the Enlightenment, including Ernst Cassirer and Isaiah Berlin; and examine the influence of the Enlightenment on the twentieth century. One of the central themes of the book is a defense of the Enlightenment against the common charge that it bears responsibility for the Terror of the French Revolution, the totalitarian regimes of the twentieth-century and the Holocaust.

The transition from royal to popular sovereignty during the age of democratic revolutions--from 1776 to 1848--entailed not only the reorganization of institutions of governance and norms of political legitimacy, but also a dramatic transformation in the iconography and symbolism of political power. The personal and external rule of the king, whose body was the physical locus of political authority, was replaced with the impersonal and immanent self-rule of the people, whose power could not be incontestably embodied. This posed representational difficulties that went beyond questions of institutionalization and law, extending into the aesthetic realm of visualization, composition, and form. How to make the people's sovereign will tangible to popular judgment was, and is, a crucial problem of democratic political aesthetics. The Democratic Sublime offers an interdisciplinary exploration of how the revolutionary proliferation of popular assemblies--crowds, demonstrations, gatherings of the "people out of doors"--came to be central to the political aesthetics of democracy during the age of democratic revolutions. Jason Frank argues that popular assemblies allowed the people to manifest as a collective actor capable of enacting dramatic political reforms and change. Moreover, Frank asserts that popular assemblies became privileged sites of democratic representation as they claimed to support the voice of the people while also signaling the material plenitude beyond any single representational claim. Popular assemblies continue to retain this power, in part, because they embody that which escapes representational capture: they disrupt the representational space of appearance and draw their power from the ineffability and resistant materiality of the people's will. Engaging with a wide range of sources, from canonical political theorists (Rousseau, Burke, and Tocqueville) to the novels of Hugo, the visual culture of the barricades, and the memoirs of popular insurgents, The Democratic Sublime demonstrates how making the people's sovereign will tangible to popular judgment became a central dilemma of modern democracy, and how it remains so today.

In 1967, C.L.R. James, the much-celebrated Afro-Trinidadian Marxist, stated that he knew of no figure in history who had “such tremendous influence on such widely separated spheres of humanity” within a few years of his death as the eighteenth-century philosopher Jean-Jacques Rousseau. While this impact was most pronounced in revolutionary politics inspired by political theories that rejected basing political authority in monarchy, aristocracy, and the Church, it extended to European literature, to philosophies of education, and the articulation of the social sciences. But what particularly struck James about Rousseau was the strong resonance of his work in Caribbean thought and politics. This volume illuminates these resonances by advancing a creolizing method of reading Rousseau that couples figures not typically engaged together, to create conversations among people of seemingly divided worlds in fact entangled by colonizing projects and histories. Doing this enables us to grapple with the meaning of creolization and the full range of Rousseau’s legacies not only in contemporary Western Europe and the United States, but in the Francophone colonies, territories, and larger Global South.

This study offers a new interpretation of the debates over education and politics in the early years of the French Revolution. Following these debates from the 1760s to the Terror (1793–94) and putting well-known works in dialogue with previously neglected sources, it situates education at the centre of revolutionary contests over citizenship, participatory politics and representative government. The book takes up education’s role in a dramatic period of uncertainty and upheaval, anxiety and ambition. It traces the convergence of philosophical, political, ideological and practical concerns in Ancien Régime debates and revolutionary attempts to reform education and remake society. In doing so, it provides new insight into the relationship between the Enlightenment and the French Revolution and sheds light on how revolutionary legislators and ordinary citizens worked to make a new sort of politics possible in eighteenth-century France.