Is civilization at the root of inequality? That’s what Jean-Jacque Rousseau would have us believe. To Rousseau, a state of nature was not just a society without a government, but a time when humans were true animals. Rousseau acknowledges that physical differences exist, but not differences based on anything else. As he says on page 38, that can only come with civilization, or as he says, when, “...nature was subjected to the law.” Notice the use of passive voice in this statement, emphasizing nature over mankind.
So why does civilization breed indifference? The answer is simple: it’s the belief in property. In Rousseau’s mind, man was once simply a beast, prancing around the forest while foraging for food. A bear or a wolf may eat one for lunch one day, but a quick runner could avoid this. All of this changed when man obtained property, and forced himself to settle down.
In my mind, Rousseau’s philosophy of civilization and sedation the relates somewhat to the movie Up in the Air. In the movie, the protagonist travels 320 days a year for his job, and has no real home nor family. While on the road, he gives motivational speeches that tell people to sever their family connections and material possessions. Toward the end of the movie, the protagonist’s sister asks him what kind of f----- up philosophy he’s preaching. The two philosophers attack two different things (Rousseau attacks society, Clooney’s character attacks human interaction), but I feel their methodologies are the same: push civilization away and run from your problems.
Showing posts with label Rousseau. Show all posts
Showing posts with label Rousseau. Show all posts
Thursday, March 25, 2010
State of Nature and further Reflections
In my reading, his description of the state of nature and the possible transition therefrom was very informative of his ideas on government and society. Although the entire idea of society as a social construct itself struck me as interesting as this becomes a similar chicken and egg problem to what he points out as his conception of how language and society grew. As an answer to that question of his, I answer with the following: likely the two grew together. A basic means of communication, even if it did not originally rise to the level of a language, existed for chance encounters, and even presuming the family unit stayed practically non-existent, mothers would pass on what language they had discovered growing up to their children (in addition to any technical innovations, which Rousseau also claims must originally must disappear each generation). Since unlike in the chicken and egg question, community and language can form simultaneously, that is what likely occurred, each allowing (and demanding) more complexities than the other. In the totality, while I do not agree with the extreme solitariness of humans before society (he gives no reason why humans wouldn't be in groups like many animals), nor of there complete incomprehension of the future (storing food for winter would require some level of forethought), his conception of people seems more realistic than Hobbs'.
However, combining the two pieces, I still see that the ideal place for man to be is in small societies of towns that can expect no interference from other groups. He acknowledges that true happiness can also be found when around family, which although he does not directly say so, he implies can be greater than the not quite idyllic peace and freedom from obligations found by man alone.
Going through the texts again also gave me further thought into who he would truly consider a citizen and part of the general will. While he does not address the role of children as part of this either way, he does make several implications throughout as to the role of women. Their role is clearly stated to be less than that of men in other spheres, and he clearly thinks that there value is less, and makes only a slight mention of the Roman's non-inclusion of women in there system, which is much less than he talks about the non-inclusion of slaves and non-citizens. Therefore there is an inconsistency in his reasoning in regard to women. They can either be a full part of the general will and an equal part of the sovereign, or they can be hold a lesser place in society. To try to place them in both categories seems paradoxical to me. I also cannot recall any point in which he describes if any portion of the population should not be accounted for in the general will, accept those who are traitors. And yet he did not seem deeply troubled that some of the governments of the past that he held in higher esteem were highly exclusive.
However, combining the two pieces, I still see that the ideal place for man to be is in small societies of towns that can expect no interference from other groups. He acknowledges that true happiness can also be found when around family, which although he does not directly say so, he implies can be greater than the not quite idyllic peace and freedom from obligations found by man alone.
Going through the texts again also gave me further thought into who he would truly consider a citizen and part of the general will. While he does not address the role of children as part of this either way, he does make several implications throughout as to the role of women. Their role is clearly stated to be less than that of men in other spheres, and he clearly thinks that there value is less, and makes only a slight mention of the Roman's non-inclusion of women in there system, which is much less than he talks about the non-inclusion of slaves and non-citizens. Therefore there is an inconsistency in his reasoning in regard to women. They can either be a full part of the general will and an equal part of the sovereign, or they can be hold a lesser place in society. To try to place them in both categories seems paradoxical to me. I also cannot recall any point in which he describes if any portion of the population should not be accounted for in the general will, accept those who are traitors. And yet he did not seem deeply troubled that some of the governments of the past that he held in higher esteem were highly exclusive.
Thursday, March 18, 2010
No Civil Society?
One thing that struck me was the end of Chapter III in Book II when Rousseau asserts that there "should be no partial society in the state and that each citizen make up his own mind" (156). While this would be a good thing, and may to some extent have been more possible at his time, the lack of civil society now would hinder peoples abilities to have the information to make up his own mind. Since most issues and topics in general are very involved and without groups who care specifically about the information gathering it and distributing it, it would become difficult to know enough about an issue to make up your own mind. While he would likely be more against societies such as unions and fixed political parties, civil society would also fall under his assertions against partitions in society since it is methods of bringing people interested in specific issues to work on and discuss issues which relate to their community, and often spread information and opinions about those topics.
Now, civil society is considered an important part of building a society into a democracy and involve people actively in having a voice and being able to analyze for themselves what their opinions should be on government. So why does Rousseau think that this segment is more harmful? For other issues he carefully weighs the positives and negatives, but not here. Is the objection based mainly on that subgroups within the society will inherently weaken the greater whole? If so, how does he feel that everyone should have the knowledge to evaluate their stances?
Now, civil society is considered an important part of building a society into a democracy and involve people actively in having a voice and being able to analyze for themselves what their opinions should be on government. So why does Rousseau think that this segment is more harmful? For other issues he carefully weighs the positives and negatives, but not here. Is the objection based mainly on that subgroups within the society will inherently weaken the greater whole? If so, how does he feel that everyone should have the knowledge to evaluate their stances?
Rousseau: It's Whom You Know
“Man is born free, and everywhere he is in chains?” Really? What kinds of chains? To me, Rousseau outlines two general kinds of chains: those from society (learning, culture, etc.) and self-imposed chains (social compact, etc.). The second form of chain interests me, because the chain (relationships) form the heart of Rousseau’s government, and aren’t necessarily bad.
Rousseau’s state is one of reciprocal relationships. Unlike Thomas Hobbes, who advocates passive acceptance of a sovereign, Rousseau advocates active participation in state life. Rousseau sees this participation as a reduction in liberty, but this is not bad in itself. Instead, it moves closer to what Rousseau respects as the legitimate sovereign of his state: the general will.
One thing that puzzled me was Rousseau’s assumption that freedom bred civic virtue. In a way, the link is obvious, as freedom is for the individual to delegate, and he may delegate it to his neighbors in a compact. But are all free men virtuous people whom love their neighbors? What is there’s a Hobbesian jerk who uses freedom (or state of nature) to kill his neighbors and take their goods? Rousseau dismisses Hobbesian psychology altogether, but does he really believe that his own psychology prevails among everyone?
Rousseau’s state is one of reciprocal relationships. Unlike Thomas Hobbes, who advocates passive acceptance of a sovereign, Rousseau advocates active participation in state life. Rousseau sees this participation as a reduction in liberty, but this is not bad in itself. Instead, it moves closer to what Rousseau respects as the legitimate sovereign of his state: the general will.
One thing that puzzled me was Rousseau’s assumption that freedom bred civic virtue. In a way, the link is obvious, as freedom is for the individual to delegate, and he may delegate it to his neighbors in a compact. But are all free men virtuous people whom love their neighbors? What is there’s a Hobbesian jerk who uses freedom (or state of nature) to kill his neighbors and take their goods? Rousseau dismisses Hobbesian psychology altogether, but does he really believe that his own psychology prevails among everyone?
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