First published in 1934, and revised and expanded in 1964, this book is the standard work on the political thought of Rousseau. It was acclaimed by English reviewers as ‘an excellently arranged, lucidly written, unbiased account of Rousseau’s political theory’, a ‘scholarly book, distinguished for lucidity both in thought and style’, and a ‘first-rate book in defence of the essential sanity of Rousseau’s thought’.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

The rise of modern science created a crisis for Western moral and political philosophy, which had theretofore relied either on Christian theology or Aristotelian natural teleology as guarantors of an objective standard for &"the good life.&" This book examines Rousseau's effort to show how and why, despite this challenge from science (which he himself intensified by equating our subhuman origins with our natural state), nature can remain a standard for human behavior. While recognizing an original goodness in human being in the state of nature, Rousseau knew this to be too low a standard and promoted the idea of &"the natural man living in the state of society,&" notably in Emile. Laurence Cooper shows how, for Rousseau, conscience&—understood as the &"love of order&"&—functions as the agent whereby simple savage sentiment is sublimated into a more refined &"civilized naturalness&" to which all people can aspire.

After an old university friend and fellow archeologist's murdered, forensic archeologist Ruth Galloway travels to Lancashire to examine the bones he found, which reveal a shocking fact about King Arthur, and discovers a campus living in fear of a sinister right-wing group called the White Hand.

This substantially revised new edition of Rousseau: The Basic Political Writings features a brilliant new Introduction by David Wootton, a revision by Donald A. Cress of his own 1987 translation of Rousseau's most important political writings, and the addition of Cress' new translation of Rousseau's State of ?War. New footnotes, headnotes, and a chronology by David Wootton provide expert guidance to first-time readers of the texts.

A milestone of political science, Rousseau's 1762 work argues that all government is fundamentally flawed and that modern society is rife with inequality. He proposes an alternative system for the development of self-governing, self-disciplined citizens.

The modern state is hugely important in our everyday lives. It takes nearly half our income in taxes. It registers our births, marriages and deaths. It educates our children and pays our pensions. It has a unique power to compel, in some cases exercising the ultimate sanction of preserving life or ordering death. Yet most of us would struggle to say exactly what the state is. The Modern State offers a clear, comprehensive and provoking introduction to one of the most important phenomena of contemporary life. Topics covered include: * the nation state and its historical context * state and economy * state and societies * state and citizens * international relations * the future of the state

Scholars normally emphasize the contrast between the two great eighteenth-century thinkers Jean-Jacques Rousseau and Adam Smith. Rousseau is seen as a critic of modernity, Smith as an apologist. Istvan Hont, however, finds significant commonalities in their work, arguing that both were theorists of commercial society and from surprisingly similar perspectives. In making his case, Hont begins with the concept of commercial society and explains why that concept has much in common with what the German philosopher Immanuel Kant called unsocial sociability. This is why many earlier scholars used to refer to an Adam Smith Problem and, in a somewhat different way, to a Jean-Jacques Rousseau Problem. The two problems—and the questions about the relationship between individualism and altruism that they raised—were, in fact, more similar than has usually been thought because both arose from the more fundamental problems generated by thinking about morality and politics in a commercial society. Commerce entails reciprocity, but a commercial society also entails involuntary social interdependence, relentless economic competition, and intermittent interstate rivalry. This was the world to which Rousseau and Smith belonged, and Politics in Commercial Society is an account of how they thought about it. Building his argument on the similarity between Smith’s and Rousseau’s theoretical concerns, Hont shows the relevance of commercial society to modern politics—the politics of the nation-state, global commerce, international competition, social inequality, and democratic accountability.

This book presents an important new account of Johann Gottlieb Fichte's Closed Commercial State, a major early nineteenth-century development of Rousseau and Kant's political thought. Isaac Nakhimovsky shows how Fichte reformulated Rousseau's constitutional politics and radicalized the economic implications of Kant's social contract theory with his defense of the right to work. Nakhimovsky argues that Fichte's sequel to Rousseau and Kant's writings on perpetual peace represents a pivotal moment in the intellectual history of the pacification of the West. Fichte claimed that Europe could not transform itself into a peaceful federation of constitutional republics unless economic life could be disentangled from the competitive dynamics of relations between states, and he asserted that this disentanglement required transitioning to a planned and largely self-sufficient national economy, made possible by a radical monetary policy. Fichte's ideas have resurfaced with nearly every crisis of globalization from the Napoleonic wars to the present, and his book remains a uniquely systematic and complete discussion of what John Maynard Keynes later termed "national self-sufficiency." Fichte's provocative contribution to the social contract tradition reminds us, Nakhimovsky concludes, that the combination of a liberal theory of the state with an open economy and international system is a much more contingent and precarious outcome than many recent theorists have tended to assume.

This book reads Jean-Jacques Rousseau with a view toward deepening our understanding of many political issues alive today, including the place of women in society, the viability of traditional family structures, the role of religion and religious freedom in nations that are becoming ever more secular, and the proper conduct of American constitutional government. Rousseau has been among the most influential modern philosophers, and among the most misunderstood. The first great philosophic critic of the Enlightenment, he sought to revive political philosophy as it was practiced by Plato, and to make it useful in the modern world. His understanding of politics rests on deep and often prescient reflections about the nature of the human soul and the relationship between our animal origins and the achievements of civilization. This book demonstrates that the implications Rousseau drew from those reflections continue to deserve serious attention.