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I. J.-J. Rousseau about freedom and anxiety
II. The theory of the suspense agreement by J.-J. Rousseau
III. J.-J. Rousseau about the legislator viconic ruler
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Among the prominent thinkers of the early French bourgeois revolution of 1789-1794, Jean-Jacques Rousseau sits especially at the forefront. Enlightenmentist and romantic, individualist and collectivist, Rousseau has become the subject of much research and various interpretations. Being a prominent representative of the French Enlightenment of the 18th century, he inspires interest or evokes burying for direct reasons. For some people, he is a theorist of sentimentalism - a new and progressive current in literature at that time; for other people, it is a defender of the individual’s continued anger from the larger world, an opponent of the rift between special and collective interests; whoever considers him to be a liberal, and whoever is a theorist of socialism; Some people respect him as an enlightener, but for some he is an anti-enlightenment. Ale everyone - the first great theorist of everyday pedagogy.
The French philosopher, moralist and political thinker, richly gifted and constantly antithetical, J.-J. Rousseau, identified the modern marriage, and, at the same time, conservative sentiments, fear and, at the same time, fear of radical revolution Yes, nostalgia for primitive lives – and fear of barbarism. [P.326, 6]
The socio-economic and democratic ideas of Rousseau regained the buried value in rich countries, and the struggle against the middle class, feudal oppression, developed. absolute monarchies.
Rousseau's literary activity was even more fruitful. He wrote a number of works from philosophy, sociology, pedagogy, as well as artistic creations.
Our respect is increased to the extent that Rousseau has tried to tell the story of the history and development of unevenness, the guilt of political successes and the evils that emanate from the place, to the extent that people can be bred from nature nor, in the light of reason and regardless of sacred dogmas, give the supreme power sanction of divine right.
This work examines the social and political-legal views of J..-J..Rousseau, as expressed in his most significant works - “The World of Science and Mystery”, “The World of Marriage and Inequalities Between people" (1754), "About marriage contract, or principles of political law" (1762), "About political economy" (1755), "Mirkuvannya about the eternal world" (1782).
Based on the research of political scientists, philosophers, sociologists J. Reali, D. Antiseri, Kh. analysis of legal, political, philosophical concepts of J.-J. Rousseau.
The first section has an open understanding of egalitarianism, internal differentiations and the fundamental risks of Rousseau's ideas for freedom, the history and development of inequality, and private power.
Another section of the dedication to the theory of suspense agreement is J.-J. Rousseau, a French educator who developed the idea of the natural similarity of the power, establishing a system of democratic rights.
The third chapter examines Rousseau's views on the law as a expressed will and legislative power as a prerogative of inalienable popular sovereignty.
The main information about the political theory of J.-J. Rousseau has been brought up.
I. J.-J. Rousseau about freedom and unrest
In his works, J.-J. Rousseau conveys the concept of a natural human being - wholesome, kind, biologically healthy, morally honest and fair. The natural state, and not historical reality, has become a working hypothesis, as Rousseau sees from the depths of his thoughts, hoping to understand how part of this human wealth was depressed and extinguished in the process historical development partnership. [P.152, 5]
Naturally, for Rousseau, there is no private authority, all are equal and equal. Unequality here is at first more physical, inspired by the natural qualities of people: “... unevenness is noticeable in the natural state and flows there perhaps insignificantly,
...is due to the growth of the connection with the recent development of the human mind.” [P.235, 3]
With the emergence of private power and social inequality, which superimposed natural jealousies, a struggle begins between the rich and the poor. “I note a twofold inequality in the human race: one, which I will call natural and physical, since it is established by nature, lies in the superiority of the age of health, bodily strength and mental and spiritual urges. Otherwise, it may be moral and political, the fragments of it lie in a kind of agreement that was established, which, in the meantime, became lawful for the benefit of people. It lies in various privileges, which some are worth at the expense of others, and, for example, that some are rich, smart and powerful, less than others, and they tend to harm them... " [P.422, 9]
Speaking about freedom and jealousy, Rousseau emphasizes freedom from feudal oppression and the jealousy of the common people before the law. In addition to many other representatives of the anti-feudal movement, we can guess that the reality may be the result of fundamental changes in the sphere of legal issues, as well as in socio-economic spheres. ї spheres. This focus of Rousseau’s interest extends to the principle of private power, which is due to the primacy of equality and purity of marriage: “Competition and supernity, on the one hand, and on the other.” what - the extent of interests and the need to get rich on the market of something else - these are the closest heirs of guilty power are the inseparable companions of the instability that will arise.” [P.225, 3]
Uneasiness, which may be useless in the natural state, increases and grows due to the development of our abilities and the success of the human mind and becomes, as a matter of fact, a worthy and lawful duty of authority and law. iv. “As we are aware of the progress of inequality in connection with these various revolutions, it is important that the vindication of laws and rights of power was the beginning point of this progress, the establishment of the magistracy - another, and the third, and the remaining, - the third under rightful ownership, based on Svavilli ; so that the difference between the rich and the poor was legitimized by the first era, the difference between the strong and the weak by another, and the third - the difference between master and slave. This is the remaining stage of instability, the transition to which the decision is to be made, so that new revolutions do not lose absolute control and bring it closer to a lawful order.” [With. 426, 9]
After the decline of zeal came, in Rousseau’s words, “greedy turmoil.” Coming from such a situation, supporting the arguments of the rich and, at the same time, understanding the vital interests of everyone, subject to the creation of the sovereign power and laws by which everything is subject to order. However, having lost natural freedom, the poor did not gain political freedom. The power and laws created by the treaty “put new paths on the weak and gave new strength to the rich, irrevocably destroyed natural freedom, once again established the law of power and inequality, and for the sake of the benefit of many ambitious people, from that time on the whole human "Rid na pratsu, slavery is evil." [P.425, 9]
The commonwealth, which came to replace the “natural state,” became completely prohibited by the advanced stage of historical development. The new estate acquired the utmost jealousy of the people, poor and rich people appeared, under the rulers and lords. In the huge community, the minority was denied the opportunity to live for the hard and humiliating rites of an indigenous people. The inequality of private power, supplemented by political inequality, led, apparently to Rousseau, to absolute inequality under despotism, since the despot has all his equals in slavery and without rights. ї.
How did this abrupt transition in human history happen? Rousseau did not give any date on the scientific type on this topic. It is clear, however, that the main reason for the historical reduction of wines is still found in the economic sphere, in the fact of the loss of private power. [With. 137, 13]
The subject of Rousseau's bitter attacks was the lordly feudal form of power. Limited by the minds and understandings of the hour, I could not come close to the possible permanent liquidation of any kind of private power - the price of the obligatory mind of subsequent freedom and equality. Rousseau was satisfied with the rather bourgeois principle of egalitarianism, i.e., with the ability to endow all citizens with less private power. These were utopian dreams, but it is impossible to forget that at one time these dreams were of a progressive nature, expressed protest against feudalism and, in their singing world, felt the idea of sovereign power on behalf of labor, poverty on this basis of all forms of human bondage. [P.132, 13]
II. The theory of the suspense agreement by J.-J. Rousseau
“The people are born free, and at this hour they are in the kaidans,” - with these words, Rousseau’s treatise “On the Great Treaty” opens. Freeing the people and changing their freedom is the axis of the meta French philosopher. The new model of marriage is based on the voice of the knowledge of the married person. “The transition from the natural state to the susceptibility of working in people will even signify a change, replacing in their behavior the instinct of justice and giving moral ties to their principles, which were previously common. Only from now on will people, who had previously been talking mostly to themselves, submitting to physical spontaneity in response to hunger, will then act on the basis of other principles and, first of all, should listen to the voice of obligation and to reason." The principle of historical revival, according to Rousseau, is not an abstract will, the keeper of all rights, but pure reason, alien to the sum of preferences, and individualistic manifestations about people. The principle that legitimizes power and guarantees social transformation, and the fundamental will of the people, faithful to the fundamental good. [P.151, 5]
RUSSO, JEAN-JACQUES(Rousseau, Jean-Jacques) (1712-1778), French philosopher, writer, composer. Born on 28 June 1712 in Geneva. The people in the Rousseau family were aged one year old, and the family lived to the age of many. Mother died in bed, depriving her father of Jean-Jacques when he was ten years old, and through the efforts of her uncle Bernard, the boy was placed under the care of Pastor Bossi. In 1725, after testing the term at the notary's office, he became an apprentice engraver. In 1728, he came out as a master and, under the patronage of a young, newly converted Catholic, Mrs. de Varens, entered the seminary in Turin, was brutalized and, through several years, became a servant in the closet of Mrs. de Verselis. After his death, as they described it, Rousseau, having stolen a small line, screeched, declaring that the line had been given to him as a gift from his death. There was no punishment, but it was later realized that the offense was the first spontaneous reason to take up Help (Confessions). Having been a footman in another aristocratic household and not having been bothered by the possibility of achieving advancement, Jean-Jacques turned to Madame de Varens, who placed him in a seminary to prepare for his clergy, but he was more than happy music and was kicked out of the seminar within two months. Taking the body of the cathedral, we will teach it to ourselves. After a while, Rousseau came in and out of the new one, changing his name and wandering around, posing as a French musician. In Lausanne, he held a concert with his compositions and was ridiculed, after which he lived in Neuchâtel, where he acquired many studies. In 1742, he left for Paris with luggage that was formed from the musical notation system he had discovered, writing, many vertices and a letter of recommendation from the abbot cathedral at Lion's.
Its musical notation system did not attract any interest. They don’t want to stage a theater for the play. The money has already run out, if any pitiful person goes to the huts of the flooded ladies, who suddenly heard rumors about the hardship he had endured and asked him to come before lunch soon, as he would be tempted. We know a lot of prominent figures, writers, scholars, musicians, including the brilliant young D. Didro, the future head of Encyclopedias, who suddenly became his close friend. In 1743, Rousseau became secretary of the French envoy to Venice, thus averting his already approaching fate. Having turned to Paris, he fell into a storm against the aristocrats, who did not want to stand up for anyone. Scene from yogo opera Zakohani muzi (Les Muses galantes) were staged with success in the salon of Madame de Lapoupliniere, the brigade of tax collectors. Around this time, he had a servant, Teresa Levasseur, who, as we know, gave birth to five children (1746–1754), who were given to the monasteries.
U 1750 Mirkuvanya about science and mysticism (Discours sur les arts et les sciences) brought him the Dijon Academy Prize and unparalleled fame. The treatise affirmed that everywhere civilization has led to the moral and physical degeneration of people, and even the people who have preserved their pristine simplicity (Rousseau without making butts) have become virtuous and strong; It was further said that the results of progress will always be moral depression and military weakness. This radical condemnation of progress for all its paradoxicalities was felt by the new ones, against the new style of Jean-Jacques and its tone, they exclaimed, according to the witnesses of the presenter, “maybe the wicked one.”
In order to live in accordance with your principles, you have adopted the “independence and poverty” program, taken the position of a cashier at the financial department and copied notes at ten centimes per page. Until then, the yurbi of the dynasty were brought down. You were given all the gifts (or maybe even more) gifts. Yogo comic opera Silsky Chaklun (Le Devin du village) was victorious at Fontainebleau in the presence of the king, and the next day I was to appear at court. Although this meant that I would be assigned a seat, I would not go to the audience. In 1752 the bula is represented by p'iesa Narcissus (Narcisse), which failed miserably. Since the Academy of Dijon promoted the competition theme “the similarity of inequality”, he wrote Mirkuvannya about nervousness (Discours sur l'inégalité, 1753), where the most important period in the history of mankind up to the present day forms was called the first hours. Everything that emerged after the breeding stage was condemned for those who took root in private power and most of the inhabitants of the Earth became slaves. Often there are fantastic thoughts about the past, Jean-Jacques is well aware of the minds of today. He revealed the innermost essence of a degrading suspicious system, which lies in the extreme between “the lives of the great, which proceeds in lawlessness and evil, while the owners can be at the pinnacle of fame and fortune.” They inherited the types of the wicked, and in the discussion Jean-Jacques demonstrated the virtuosity of a wonderful polemicist.
Having seen Geneva and once again become a Protestant, Rousseau received the gift of Madame Epine, having known many fates earlier, a little house in the Montmorency Valley - "Hermitage". Rousseau tried to convince himself in the world about self-consciousness; In 1757, he moved to the adjacent Monlouis farm, which had been destroyed. Leaf d'Alembert about theatrical shows (Lettre à d'Alembert sur les spectacles, 1758), which condemned Voltaire’s attempts to take over the theater in Geneva, and the performances were called a school of immorality, both special and suspenseful, exclaimed from the side of Voltaire a strong enchantment to Rousseau. U 1761 r. bula is overarmed Julia, or Nova Eliza (Julie,ou la Nouvelle Héloïse), in 1762 – Suspension agreement (Le Contrat social) that Emil, or about medicine (Émile, ou de l'Education).
Developing in Emile The deistic doctrine brought against Rousseau the wrath of the Catholic Church, and the court ordered (11 cheryan 1762) to arrest the author. Rousseau came from Iverdun (Bern), then from Mothier (being under the rule of Prussia). Geneva spared the rights of its giant. Appeared in 1764 Leaves from the fire (Lettres de la montagne) baked liberally-minded Protestants. Rousseau traveled to England, in 1767, turning back to France, and then believed to be rich in places in 1770, appearing in Paris with a completed manuscript Spovid, I was obliged to tell the people the truth about this very same and about this enemy. By 1776 it was finished Dialogues: Rousseau judge Jean-Jacques (Dialogues: Rousseau juge de Jean-Jaques) and the most luscious book has been printed Walking on the Samotny mriynik (Rêveries du promeneur solitaire). U travnі 1778 r. Rousseau settled down in Ermenonville, in a cottage assigned to him by the Marquis de Girardin, and died there of an apoplectic stroke on the 2nd of 1778.
Rousseau's slaughter is significant for its diversity and the level of infusion he inflicted, although his infusion was in the least likely to be seen as inaccurate conflicts, or because of the same situation in which the ideas characteristic of one work were respected such as to represent your life as a whole. Both the enlighteners and the German authors who were present before the collapse of “Storm and Pressure” accepted this rebellion against mentality and superficial judgments for their rejection of civilization and legality such as these. “The Noble Dikun”, nowhere in Rousseau there are no guesses (and, obviously, no presentations), for a long time he graciously respected the fulfillment of his ideal. On the other hand, yogo Hromadsky agreement was commonly interpreted as a transference of the ideology of totalitarian regimes. Ale Rousseau, as an apologist for totalitarianism, is such a myth, as Rousseau is a promoter of simplification. He himself invariably spoke out on the uniformity of his doctrine: man, being by the nature of goodness, is obliged to know this nature and trust it. It is equally impossible in marriage, where it is of the utmost importance to emphasize rationality and rational considerations. Rousseau's early treatises, for all the extremes and one-sidedness that strikes the eye, follow the path to many mature works. If you show inequalities, there will inevitably be a remnant of the natural stench, but there will be an unnatural uneasiness, for example, sharp fluctuations in the level of well-being, and they may arise. People are afraid of living in a hierarchical marriage, but with honesty they recognize those who are really a vice: attention, which is based on lies, a filthy turbot about its formation, which does not know the flow of sprague wealth, wealth increase power. U Emile Rousseau describes a whole program, which he calls “negative religions,” to end the worship of predatory gods. The mentor (it is clear that this is an ideal portrait of Rousseau himself) guides Emilia on his own, so that his labial understandings do not get stuck, and begins with a method that will ensure the development of the foundations of his new abilities. There is no trace of ignorance to intelligent creatures, but, from all human beings, the gift of intelligence is formed by the rest, which, more than anything else, is obliged to become an object of respect and turbot of the conqueror. Carelessly, when taking care of a child, you would be stuck with moral and religious nourishments, and this would mean treating the student like an adult. In this way, without being at all a fan of irrationality, Rousseau emphasizes the fact that the development of the intellect must be given due respect, and especially at this stage, when it is possible to sense. While the child is growing, she should not be allowed to mechanically solidify her foolish speeches; he is guilty of injuring those who are aware of it. Rousseau is careful to talk about those who have a great thirst for self-expression. Religious education must be started at a late stage, if the children have already become a wonder of the world. Such education is not necessary to become memorized dogmas and rituals, but rather to strengthen the child’s natural religiosity, which a mature person could recognize and respect for himself. One of the most glorious places in Emile- a biased children's treatise, published under the title Confession of a Savoy vicar; More than other works, Rousseau resembled Voltaire, and Robespère subsequently based his “religion of honesty” on this treatise.
Emil Don’t worry about politics, this book is indispensable for understanding Rousseau’s political theory: Emil is a person called in the properly governed marriage described by Rousseau Suspension agreement. There is no glorification of individualism, nor an apotheosis of collectivism in this treatise. His main idea is that specialness is due to his mother’s independence, establishing laws that reflect her aspirations. Rousseau affirmed that the huge agreement was being made by mature citizens who were ready to shoulder the burden of civilian burdens. This agreement contains the famous Rousseau paradox: by entering into a marriage, a person loses his rights, but in reality he loses nothing. Rousseau's solution was based on the fact that people can act as a subject, as well as the creator of laws. Tim himself is truly dependent on himself.
Rousseau invariably stands as a democrat: such a marriage is reasonable and correct, all members of which take their part from the created laws, then. to exercise the most important rights. Direct forms of the democratic system of Rousseau, giving precedence to the principle of representative government, similar to the English one, in his writing dedicated to Poland and Corsica, show that he was aware of the need for various political institutions for different types partnership. It is completely clear that justice, as Rousseau pointed out, functions only in the minds of the people, who are also legislators, who are aware of and accept their civil obligations. The marriage of the rightful citizens determines the rightful interests, which determine the “ultimate will” of these citizens. According to the basic idea, Rousseau does not want an omnipotent power, but rather the power is deprived of a tool for achieving the goals of a collective of people. Thus, according to Rousseau's reconsideration, there could be a residual tension between freedom and power.
Despite the fact that Rousseau did not preach simplicity, but exalted the laws as a great power of inspiration, the figures from the most widely read of his works rightly glorify simple honesty, life in the middle of nature and wild natural landscapes. Nova Eliza- a love story in which the sins of the self-effacing heroes are redeemed, and the whole story, which stretches on many sides, is explained by charming descriptions of walks in nature, rural saints, simple people and drinks. In his novel, as in many other works, Rousseau praises the moral beauty of simple life and the failure of honesty. The marriage, given etiquette and particularity, even though it was exhausted from them, accepted Rousseau’s books as candid.
The famous autobiographical works of Rousseau call for people to know their nature. Help a deep analysis of Rousseau’s spiritual impulses and a description, not entirely reliable, is suitable. Rousseau's sensitivity, his Marnoslavism under the guise of self-abasement, his masochism, which became the cause of a whole series of traumatic love episodes - all of this is clearly readable with the same kind of unappealing trustworthiness, honesty and sickness penetration. Do not forget the trivial thoughts before the subtle spiritual organization of Rousseau, which appears in this sense as a forerunner of the romantic century, but it is clear that the German and English romantics were also fanatical pranksters. At the same time, there was a spiritual organization that was characteristic of the Age of Enlightenment, represented, among others, by Diderot, and she drew inspiration from such people who were alien to romanticism, like Kant, as well as from such champions of everything classical, like Goethe.
The more romantic experience of the world becomes part of Rousseau's philosophy, and his thought has a more all-pervasive character. She clearly guesses that people are good by nature, but are disenchanted by the institutions of marriage, and that she will always look for greater self-knowledge, as there will be more than enough good people and reasonable religion. . The total complex of ideas expressed in the creativity of Rousseau, so called. “Russianism”, integrating into the development of European thought and literature of the other half of the 18th - first third of the 19th century. (obviously sentimentalism, over-romanticism, romanticism).
The cohort of the French Enlightenment, incredibly, seems to be Jean-Jacques Rousseau (1712-1778). Philosopher, writer, composer, J.-J. Rousseau stands among the great teachers.
The lot was blissful until Rousseau. The synagogue of Geneva went through a number of professions: the study of a notary, an engraver, a servant, a secretary, a house teacher, a music compiler, a copyist of music. Having failed to systematically elucidate, otherwise, a non-Gamovian passion to the point of self-examination, J.-J. Rousseau became one of the most enlightened people of the era. At 1741 r. J.-J. Rousseau goes first to Paris. The roads of Switzerland, Italy, and France have been lost behind many shoulders (usually a pishka). Near the French capital J.-J. Rousseau got to know the encyclopedists and wrote an article for the Encyclopedia. A significant part of J.-J.’s life passed away from friendship and fortune-telling with the French enlighteners. Rousseau. They were among those who most consistently and decisively emphasized the democratic pedagogical program of the Enlightenment.
The key to the pedagogical ideas of J.-J. Rousseau is the dualistic, sensualist view of the thinker. Considering other religious religions, the philosopher assumed the presence of some external force - the creator of all things. J.-J. Rousseau presented the idea of natural freedom and the jealousy of people. In order to highlight social injustice through the eradication of care and education, the leading role of education and education is important for progressive sustainable changes. In J.-J. Rousseau is organically connected with pedagogical views and think about a fair marriage, where each person will know freedom and his place, which will bring happiness to each person. The central point of the pedagogical program of J.-J. Rousseau's natural philosophy conveys such a change in our marriage and individuality.
The problems of education caught Rousseau on the cob of life. At the sheet of Batkov (1735) he became particularly drawn to the field of whipping. Five years later J.-J. Rousseau served as a home teacher for Lyonya at the local court. He gave his testimony and looked at the treatise "Project Vihovanne de Sainte-Marie". Let me tell you about the acquaintance of J.-J. Rousseau with the pedagogical thought of France. The treatise combined the ideas of Rousseau’s predecessors and followers, who advocated a new science and innovation. J.-J. Rousseau sharply condemned the scholastic school, giving recommendations for a better presentation of natural-scientific subjects. Returning to already familiar ideas, he emerged as an independent and original thinker. Thus, he reconsidered the judgment of his predecessors about the forms of learning, the authority of the mentor, and the authority of the teacher and fathers. The author of the “Project” respected the moral education of the most important and first-rate pedagogical tasks: “...to form the heart, judgment and mind, and in the very order in which you named them.”
Let's make a turning point for J.-J. Rousseau appeared 1749 r. On the topic proposed by the Dijon Academy, he wrote a treatise " Why has the revival of science and mysticism brought about a proliferation of rewards? France and Europe produced a strong and extraordinary philosopher and teacher. The treatise carefully distorts the old traditional way of life as a way of expressing the nature of people, born good, happy and equal. Rousseau spoke out sharply against the current state of culture and social injustice, making it clear that a truly humane person can only be chosen for the minds of radical suspense changers. Rousseau brought even greater success “Mirkuvannya is about behavior and creates inequalities between people.” The treatise explained that people were created in the midst of a marvelous harmony, but marriage destroyed this harmony and brought misfortune to it.
Creative zlet J.-J. Rousseau fell in 1756-1762, while he was alive on the outskirts of Paris, winning through the intercession of great aristocrats and making a living by leafing out notes. In this period it is written "Julia, or Nova Eloiza", “About the suspense agreement”, “Emil, or about marriage”, “Leaves about morality”, Other works that were created by the famous Roussons in France, and between them. “Sheets about Morality” have a fundamental theme about the essence of human specialness. The Rousseau-humanist gives voice to the natural kindness of people, with which he promotes the spirituality of people. Vin interpreted the Cartesian proposition about the dualism of human essence in his own way. People are given the freedom to choose - to follow nature or go against it. Such freedom is the result of mental development of specialness, both good and evil, as Rousseau writes.
Rousseau condemned the vices and care of the mortuary system, having identified the benefits of the world for the cultivation of human sensibilities. Thus, the novel “Julia or Nova Eliza” formulated a program called sentimental pedagogy The heroes also discuss pedagogical problems, as a result of which the novel is transformed into a treatise about the study of humanism in ambushes, a thorough examination of human nature. The “Group Agreement” has developed ideas similar to the essence of power, non-alienation of the sovereignty of the people, social and natural determinants of the formation of people. Socio-political and philosophical ideas are closely related to pedagogical ones. The most important food is about the achievement of human harmony of the natural (natural) and social (civil), J.-J. Rousseau affirms that marriage is immoral and contrary to the nature of man, he argues. It is possible otherwise, if a large middle class, if it wants to bear the overflow of the individual’s nature, can and may formulate a different (civil) nature of specialness.
Chief pedagogical worker J.-J. Rousseau - "Emil, or About Vikhovannya." The novel is a kind of solution to Rousseau’s works, which dealt with pedagogical problems. "Emil" having countered Rousseau's secret view, pedagogy is important and not a single sphere. Rousseau critically mastered and reworked the achievements of the pedagogical thought of European civilization, starting from Antiquity until the end of the 18th century. The Russian program clearly recalls the judgment of its predecessors about non-violent training, physical training and preparation, the natural kindness of people and other moral training, etc.
In “Emil”, Rousseau criticized the traditional practice of organized convalescence (“I don’t expect convalescent education in these ridiculous mortgages, which are called colleges”). Having shown the casteism, the commonality, the unnaturalness of education and training in camp schools, talking about the inhumanity of education in the aristocratic middle class, where a child has been under the supervision of a tutor or in a boarding house, being taken away from his father c.
At the same time, Rousseau launched a project on the basis of his theory of natural law natural beauty spot new person. The hero of the novel is a symbol, a symbol of the idea. This way we can explain the paradoxical situations that the author Emil claims. This approach helps to clearly distinguish between traditional teaching and learning and at the same time the insight and influence of powerful pedagogical views. Therefore, the novel is best seen as a practical aid to medicine.
Respecting that the natural state is the ideal, J.-J. Rousseau advocates aiming at the development of such an ideal, making it natural and nature-like. The main natural right of the man Rousseau was the declaration of freedom. That's why we put in the idea of free-flowing, which follows and complements nature, which is sorely flowing. At the same time, Rousseau stood up against the authoritarian spirit. The peculiarity of the new philosophy is the freedom and freedom of natural life far from artificial culture. The masterpiece is the most ingenious mysticism of the mentor - remember nothing and do nothing with the child - such a Russian paradox of free education. The teacher needs not to show and explain, but to patiently walk, so that a new people slowly matures in the silence of the countryside.
Rousseau emphasized that three factors of inspiration are poured into a child: nature, people, marriage. The skin plays its role from these factors: nature develops vibrancy and sensitivity; people start to get used to them; The marriage is rich in evidence. All these factors will ensure the natural development of the child. The task of the Whisperer is to bring harmony to these forces. Rousseau's greatest inspirations valued the independent accumulation of life's wealth. A sufficient supply of such evidence is accumulated up to 25 years in the life of a married person, if he, being free, can become a full member of the marriage.
The great humanist advocated the transformation of learning into a natural, active, optimistic process, as long as the child lives in joy, independently hearing, perceiving, alert to the world, spiritually enriched and satisfied with immediate knowledge. Under the natural cultivation of J.-J. Rousseau understood the development of a child from the environment of the century, in the bosom of nature. Sprinkling with nature is beneficial physically, helps to develop sensitive organs, and ensures strong development. With natural education, following the child's nature, they are inspired by the boundaries established by the will of the mentor, they follow blind obedience, and adhere to unobstructed natural laws. Who has no need for fake, artificial punishments? They are replaced by the natural inheritances of the child’s malformed offspring. The weak, who requires encouragement and assistance from the child, is always obliged to be taken care of by the mentor. Natural training, according to Rousseau, is a whole process, in which, on the one hand, the child’s skills and needs are taken care of, on the other, one does not take into account the need to prepare the child until the end of his life. The internal motivation of this pedagogical process is the development of the child to the point of self-perfection.
The core part of the concept of natural development is the idea of negative learning, which conveys a sense of prejudice to the pedagogical process. Thus, it was emphasized not to rush into intellectual and moral education, in order to achieve their main goals in the late period of childhood, adolescence and adolescence.
At the plant's premises J.-J. Rousseau included the development of the organ system as a foundation for the formation of particularity. The sensualist educator respects the fact that material thought and sensory development will require early childhood rights.
Rousseau gave a special place to physical training as a means of harmonizing a person’s veins with nature and social characteristics, as a factor in the hemming of the lip, the formation of morally pure ideals and messages, the formation of every body Izmu.
Speaking about physical training, Rousseau seems to be inspired by the idea of negative training, gratifying early century create intense physical conditioning of the child, inspiring him to sing.
Methods and recommendations for physical training were developed based on life in the middle, close nature and manual practice. The ideas of labor development and Rousseau's teaching had an innovative character. Manual labor (gorodnytstvo, carpentry, blacksmithing, etc.) was an indispensable method of education. J.-J. Rousseau was deeply convinced that if any people could secure their freedom and independence for themselves before the power of the Lord. Kozhen is obliged to dismantle his craft so that his future mother can earn money for a living. Why did it occupy such an important place in the pedagogical concept of J.-J. Rousseau.
"Emilia" has made an attempt to see the main periods in the development of a person before adulthood and to outline the proper development of their skin. The first period is from the people before the advent of language. At this time, it is important to learn about the healthy physical development of a child. Contrary to the traditions of aristocratic philosophy, Rousseau insisted that unspoken It was not the hired one who was a year old, but the mother herself. Detailed recommendations for supervising small children in the area of unsafe care. Rousseau notes that he is trying to force the development of a child's tongue, taking into account that the stench can lead to defects in the child's tongue. A child’s vocabulary stock is forced to catch up with ideas that accumulate and specific phenomena. The other period is from 12 March. Golovne zavodnya vyhovannya y period – creation of minds, preparation of a possibly wide range of living manifestations. In order to help the child correctly perceive unnecessary objects and manifestations, Rousseau introduced a complex of rights to the development of vision, hearing, and vision. Respectfully, before 12 p.m. the child leaves the “sleep of the mind,” then. does not mature in order to obtain much more systematic coverage, Rousseau, having taken into account that we will begin without the use of books. The child must practically acquire elements of various natural and precise knowledge. Moral education was recommended to be carried out especially on the butts, without any moralizing principles. Golovne zavdannya mentor for the moral education of a child up to 12 years of age, Rousseau is careful to prevent situations that would provoke the child into lying. He showed his lack of knowledge of literacy and moral rules until the stench fades away from the needs of people. Previous attempts to morally instruct the child to mechanically inherit from elders, to be hypocritical. The third period covers the age from 12 to 15 years, when the children have equal strength and energy, being prepared for any systematic rozoum cultivation. When selecting light subjects, Rousseau drew on his acquired knowledge, first of all natural science and mathematics. Everyday life may take place on the basis of special knowledge and self-indulgence. Rousseau introduced children's reading of books from Vitsia. The blame became "Robinson Crusoe" by the English writer D. Defoe. This advantage is explained by the fact that the hero of the novel was for Rousseau the ideal of a man who created his well-being with power. And this was in keeping with the philosopher’s interpretations. It is expected that from 15 years to age (25 years) the formation of the moral image of the youngster will end. You will soon become familiar with the regulations and conditions of excessive marriage. Moral education instills a practical character, developing in young people a sense of goodness, will, judgment and value. The time has come for reading historical works (primarily biographies of great people of the era of Antiquity), which is one of the important means of moral education. The young man may develop a religion that seems to be in the spirit of deism, in no way connected with this or any other denomination. Only later, having become fully mature, people are free to choose their religion, taking into account Rousseau.
Creations in the quiet of the Parisian frontier, “Emil” sounded like thunder, announcing the imminent death of the old way of life and revolution. Particularly fierce among clerics and monarchists was Rousseau’s opposition to the dogmas of all religions and church organizations, especially to Catholicism. The shalen tskuvannya of J.-J. has begun. Rousseau. Immediately after “Emil” appeared, it stumbled under the fence. 10 days after publication, the Parisian circulation was burned to the ground. The same share made up the Amsterdam circulation of the first edition of "Emil". The court's review was destroyed against the author. The threat of violence was so great that Rousseau wrote in those days: “Stinks can save me life, but not freedom. It was impossible to finish my career.”
Potential powers unleashed their wrath on the freethinker. The Parisian archbishop added “Emil” to the list of blasphemous books, which is a sweeping step on the basis of religion and power. The Roman Tato anathematizes Rousseau. Without falling to the likes of "Emil" with riches to reigning persons. The Russian Empress Catherine II wrote after reading the novel: “I especially don’t like Emil’s teaching. That’s not what they thought in our good old hour.” After such an attack, the import of "Emil" to Russia was blocked.
Resisting from reprisals, Rousseau played pranks and did not find a solution at various ends of Europe. There will be hesitation to flow from the beginning to Switzerland, and through Germany to England. Repetition and the hardships of life caused Rousseau to become mentally ill. Only in 1767, after five rocks, was driven out, under the names of others, J.-J. Rousseau turns to France. Here he will complete the rest of his work, again focusing on education and the peculiarities of childhood. Yes, in the treatise "Mirkuvannya about the governance of Poland" It is wrong to talk about the replacement of national education, proposing the plan of a secular, accessible “school-republic”.
J.-J. Rousseau, having broken down the program for the formation of specialness, transferred it to natural, physical, moral, and labor education. Rousseau's pedagogical ideas are unconventional and radical for their time. And although Rousseau did not dare to break with certain pedagogical concerns (shortly, in advocating the exchange of women's light), his ideas emerged as one of the greatest peaks of human thought and served as the core of a new theory ii and spiritual practices.
Rousseau came out with a strong criticism of the military system of education, which oppressed the peculiarity of the child. His pedagogical ideas are permeated with the spirit of humanism. Rousseau was a champion of the development of independent thought in children, the enemy of dogmatism and scholasticism. Hanging the theme of active navchannya, link vikhovannya with life and special dosvidom children, putting on labor training, Rousseau pointed out on the way the refinement of human specialness.
Look, Russo played an incredibly important role in the development pedagogical ideas Enlightenment. "Emil" has generated unprecedented interest in the problems of education. In France, in the 25 years since the appearance of “Emil”, twice as many food preparations have been published, less than in the previous 60 years.
Already during Rousseau’s life, his pedagogical ideas became the subject of intense conversion. Many members of the French Enlightenment adopted Russian pedagogy with significant restrictions. Adherents of the social determinism of education were skeptical about it. Thus, Voltaire sneered at natural medicine as a cry to “put a man on his hands and knees.” Tim, no less than vin, has found fifty pages in the pedagogical novel that need to be interwoven into morocco.
Anti-Russians adopted two criticism schemes. Or they recognized the value of Rousseau’s pedagogical ideas, and they affirmed that they had a different system. Or they insisted that even if Rousseau’s idea was added, it was abandoned. There were many more, however, who realized the greatness and promise of the pedagogical concept of J.-J. Rousseau.
How is the rating important?Jean-Jacques Rousseau is a French writer and philosopher.
childishness
Jean-Jacques was born in 1712 on the 28th of June in Geneva (Switzerland) in the family of Suzanne Bernard, a retired local pastor, and Isaac Rousseau, a celebrant of dances. Unfortunately, Jean-Jacques never got to know his mother. She paid her life for the sake of the boy’s life.
Isaac was very worried about the loss of his squad, but his appointment to his little son didn’t even matter at all. He loved the boy dearly and tried to groom him in the finest traditions. Already, the seven-year old Jean-Jacques reads Volodya a lot. I loved reading at the same time from my father the life of the ancient Greek philosopher Plutarch and the novel “Astraea” by Honoré d’Urfe.
If Jean-Jacques was still a child, his father had the opportunity to leave his family home and move to the canton. Isaac was already shouting, because a violent attack was launched on one of the spivgromadians, and having decided that the best solution in such a situation would be the best way to enter. Nezabar Isaac became friends with his wife and became friends with her.
When my father passed away, Jean-Jacques’s care was taken over by his next maternal uncle. In the period 1723-1724, the boy began at the Protestant boarding house Lambercie, after which he became an apprentice notary, and a little later - an apprentice engraver. From his early life to reading, Jean-Jacques repeatedly rejected the reproaches of his mentors for those who instead of sitting behind books. Tired of constant persecutions and fences, in the spring of 1728 Jean-Jacques decided to leave Geneva. At that time, youmu was only sixteen years old.
Yunist
Having left Geneva, Jean-Jacques headed straight to Savoy. One priest told me to do it myself. He gave Rousseau a sheet addressed to Françoise Louise de Varan and ordered him to go to her. Françoise, having become acquainted with Jean-Jacques, encouraged him to accept Catholicism and sent him to the monastery in Turin. Having spent four months at the walls of the monastery, Jean-Jacques Viyshov became a converted Catholic.
PRODOVZHNYA LOWER
After this, Jean-Jacques Rousseau blindly lost his way to Switzerland. There were no pennies at all, it was due to hunger and evil. He had the opportunity to while away the nights of just the sky, without feeling the special sorrow from whose drive. You were already befitted by nature.
Born in 1732, Jean-Jacques still knew Françoise Louise de Varan. Regardless of those who at that moment the woman already had another “toy” (Swiss Anya), Rousseau did not want the chance to know the dust over his head and lost himself in Françoise’s booth. He remained there until 1737, after which de Varan sent him to Montpellier for a cure. When he turned around, his dear friend was already living not far from Chambery with a new young man (Ani had died a long time before). Jean-Jacques once again became the third member of this wonderful, yet friendly family.
Work hardships
Nezabar Russo realized that in this piece of work this family is not so smooth. More and more often, we realize that we value our presence as alien. I was overcome by depression, which had plagued me for two years. One day Jean-Jacques realized that he simply couldn’t continue like this. It is his responsibility to be independent.
In 1740, Rousseau became a home tutor in a family from Lyon. It’s true that you’ve been in a new place for a long time without getting wet. Jean-Jacques turned out to be completely unpretentious in life - he was unable to get along with children, often allowing himself to drink, flirting with girls around the house.
After this, Rousseau succeeded in obtaining the appointment of the household secretary of the Earl of Montagu, the French ambassador to Venice. But then everything went wrong - the count accepted Jean-Jacques as a servant, a lieutenant, and Rousseau, revealing himself to be a successful diplomat, became arrogant and ceased to follow the chain of command. As a result, Earl Montagu sent the unruly secretary out the door without paying the fee. Jean-Jacques, before speaking, did not lose honor from the Borg for his image. Arriving in Paris, he blatantly swindled the unscrupulous robot seller, and was quickly glanced at and satisfied.
Creativity
After a long series of low failures, Jean-Jacques decided to become the secretary of the burglar Frankel. Budynok Frankel began to collect the most popular writers and publicists at that time. Rousseau found himself at his plate. They began to stage home-made comedies, which were met with great success among the public (not innumerable).
In 1749, Jean-Jacques Rousseau, reading newspapers, was reluctantly aware of one very simple speech. We understand that culture is nonsense, enlightenment is a bad thing. He quickly shared his views with his friends and instantly became popular. Having conquered all the creators at once (painters, writers, dancers, singers, sculptors and others), Jean-Jacques became his leader. Thus began the most productive period of Rousseau’s life, the period of his creativity - his works, poems, articles, novels and other operas, the marriage greedily accepted and demanded more. This is the year of Rousseau, this era, this hour.
Jean-Jacques had already radically changed his way of life: the fashionable suit was replaced by coarse clothes made of simple cloth, sophisticated language began to become clearer, and Frankel’s promising job as a secretary was replaced by a writer with the modest task of copying notes. Over the years, his specialness became more and more a mystery - having ruined his friends, he did not like to appear in public. However, unimportant at all, until the end of his days he was deprived of a true revolutionary, an opponent of the zagal mode, a hater of progress.
Life Specialist
In the mid-1940s, when Jean-Jacques was still a poor, unknown young man, Thérèse Levasseur appeared in his life - a young village woman who was not attracted by either her brilliant mind or her attractive appearance. stu. Jean-Jacques had never sensed any special feelings before her. True, the daily life of the kingdom did not force Rousseau and Teresa to have five children. All children were sent to the veterinary office. Rousseau himself justified his lowly position by saying that he simply couldn’t spare a penny to get five people back on their feet.
All children were born in love. Jean-Jacques and Teresa got married less than 20 years after they met.
Sunset
The skin of Jean-Jacques was seeped through with his philosophy, his rebellious and unsuitable philosophy for marriage. In 1762, the writer was hesitant to return from France, having been threatened with arrest for the treatise “On the Treaty of Suspicion”, which stirred up a storm of emotions, and for the anti-church novel “Emil, or About the Spirituality”. Paris started around 1770. Up to this point, Rousseau’s mind was already very clouded - everywhere he was haunted by wickedness and unkindness, and by the belief that his thoughts and intrigues would weave around.
The last few months of his life, Jean-Jacques Rousseau spent the last few months of his life in France at the Château de Ermenonville at the estate residence of his friend the Marquis de Girardin. The Marquis de Girardin independently began to rant about his friend, so his mental health was no longer in good stead.
On June 2, 1778, Jean-Jacques Rousseau died in the arms of his faithful companion Teresa. His body was buried near the park on the territory of the residence of the Marquis de Girardin (Rousseau himself, a couple of days before his death, asked an old friend to bury him there himself - perhaps, having seen his death approaching).
In 1794, the remains of Jean-Jacques Rousseau were transferred to the Pantheon. In the mid-1810s, two unknown fanatics stole the remains of Rousseau and stole them, throwing them into a pit with a vapour.
Jean-Jacques Rousseau (French: Jean-Jacques Rousseau; 28 June 1712, Geneva - 2 June 1778, Ermenonville, near Paris) - French philosopher, writer, thinker of the Enlightenment era. Having adopted a direct form of government for the people - direct democracy, as is the case with Donina, for example, in Switzerland. Musician, composer and nerd.
The Franco-Swiss, in his quest for the idealization of the republican order of his father’s religion, is known as the “Genivian burgher,” “the guardian of liberties and rights” (A. S. Pushkin) Rousseau was a native Protestant ї Geneva, which was preserved until the 18th century. its strictly Calvinist and municipal spirit.
Mother, Suzanne Bernard, daughter of a Geneva pastor, died just before the curtains.
Father - Isaac Rousseau (1672-1747), godinnik and dance teacher, sadly experiencing the loss of his squad.
Jean-Jacques was a beloved child in the family, already from seven years of age reading from his father to the dawn of the morning "Astraea" and life stories. Seeing himself as the ancient hero Scaevola, he placed his hand over the brazier.
Through a renewed attack on his father’s spivgrodyanin, Isaac, he began to flock to the judicial canton and became friends there. Jean-Jacques, imprisoned in Geneva under the guardianship of his maternal uncle, 1723-1724 he was registered at the Protestant boarding house Lambercier, then married to a notary, and in 1725 to an engraver. At this hour, having read a lot, I began to work for an hour, for which I recognized the brutal beast. As you write in your book “Confession”, through it the sound of lying, pushing, stealing.
Walking around the place for a week, he turned around more than once when the gates were already closed, and he had to spend the night in pure heaven. At 16 rocks, 14 bereznya 1728 rocks, I decided to leave the place.
Behind the gates of Geneva began the Catholic Savoy - the priest of the neighboring village, encouraging her to accept Catholicism and giving her a leaf from Vevie, to Mrs. Françoise Louise de Warens (Warens, born de la Tour du Pil; 31 March 1699 - 29 June 1762). There was a young woman from a wealthy homeland in the canton of Vaud, who embarrassed her camp with industrial enterprises, abandoned her husband and moved to Savoy. For praising Catholicism, she refused to help the king. Jean-Jacques Rousseau was released from above.
We are the most reliable lackey to the aristocratic booth, where we have previously been assigned to the duty of the Count’s son, the abbot, having become a reader of his Italian language and having read from him. Having settled down from Geneva, Rousseau immediately followed him from Turin, without acknowledging his benefactor.
She showed up again in Annecy with Madame de Varan, deprived her of him and became her “mother.” Vaughn taught him how to write correctly, how to speak with my sanctified people, and, as friendly as he was, to behave in a secular way. Ale “mama” was more than 30 years old; she was completely devoid of moral principles and very little poor influx on Rousseau. In anticipation of the next day, she placed Rousseau in the seminary, and then paid her respects to the organist, who, having suddenly left and turned back to Annese, the companion of Madame de Varan went to Paris.
For two years, Rousseau distrusted Switzerland, aware of all kinds of needs. As if I was in Paris, which I did not deserve. Having completed their crossings, spending the night just in the sky, without wearing any clothes, enjoying nature. Spring 1732 Rousseau became again the guest of Mme de Varan; His place was taken by the young Swiss Anya, which did not cause Rousseau to lose a member of the friendly trio.
In his “Spovid”, he described his sickening cowardice in sharp-witted farbs. After Anya's death, she lost her relationship with Madame de Varens until 1737, when she sent him to prison in Montpellier. After returning home to her benefactor near the town of Chambery, she rented a farm in the town of Les Charmettes; The new “factotum” was the young Swiss Vincinried. Rousseau called him brother and again sat down with “Matus”.
Vіn entered at 1740 r. home tutor to the family of Mable (the brother of the writer), who lived in Lyon. Ale vin would be of little use for this role; You don’t have to deal with either your students or your grown-ups, so take the wine home to your room, being the “eyes” of Mr. Budinka. As a result, Rousseau had a chance to sing.
After a short attempt to turn to Charmetti, Rousseau flew to Paris to introduce the Academy to Wine, and he found a system for marking notes with numbers; she was accepted, regardless of “Mirkuvannya about everyday music,” written by Rousseau in her zakhist.
Rousseau takes over the position of household secretary from Count Montagu, the French envoy to Venice. The envoy marveled at him as if he were a servant, Rousseau revealed himself to be a diplomat and became important. I wrote a year ago that I had stolen the Kingdom of Naples from this hour. However, the messenger sent him home without paying the fee.
Rousseau turned to Paris and filed a sack against Montague, which ended in success.
He decided to stage the opera Les Muses Galantes, written by him, in his home theater, but it didn’t end up on the royal stage.
Having no opportunity to sleep, Rousseau entered into a relationship with the servant of the hotel in which he lives, Thérèse Levasseur, a young peasant woman, ungarnished, unwritten, obedient - she could not learn to recognize the time - and even vulgar. He knew that he had never given her the last chance, but ended up with her twenty years later.
Together with her, you can treat your father and their family. I have 5 children, all of whom were sent to the veterinary office. Rousseau was convinced that he did not benefit from their losses, that the stinks would not allow him to do his work in peace, and that he was interested in making villagers out of them better, for no prank purposes, which he himself was.
Having taken over the position of secretary from the buyer Frankel and his mother-in-law, Rousseau became a domestic person in the group, until which Madame d'Epinay, her friend Grimm, and .
Rousseau often visited them, staging comedies, enchanting them with his honest, albeit embellished with fantasy, accounts of his life. They forgave him for his lack of tact (for example, starting from the fact that Frankel’s mother-in-law wrote a sheet of information from Kohanna).
Vlitku 1749 rub. Rousseau sent Diderot to the castle of Vincennes. On the way, having opened the newspaper, having read the excitement from the Dijon Academy about the prize on the topic “What has brought about the revival of science and mysticism and the purification of fruits.” Rapt's thought struck Rousseau; The hostility was so strong that, according to my description, I lay sleeping under a tree all day; When you arrive, your vest will be wet with tears. The thought that Rousseau had in his mind was to take away the whole essence of his worldview: “the world is disgraceful and culture itself is nonsense and evil.”
Two years later, the opera “The Silk Chaklun” was staged on the court stage. singing yogo arias; They wanted to show him to the king, but Rousseau was scornful of the honor that he could create for him.
Madame d'Epinay, keeping an eye on Rousseau's relishes, arranged a dacha for her in her estate's garden near Saint-Denis - at the junction of the marvelous Montmorency forest. In the spring of 1756, Rousseau moved to his "Hermitage": the nightingales slept under his windows, the forest becoming his “working office,” at the same time giving him the opportunity to wander all day long in his own thoughts.
Rousseau was in heaven, and Teresa and her mother came to the dacha and gasped, having learned that Rousseau wanted to stay in the Hermitage for the winter. The one on the right was pledged by friends, but the 44-river Rousseau was passionately cooing with the 26-river Countess Sophie d'Houdetot (French Sophie d'Houdetot), a friend of Saint-Lambert, who was amicably promoted to Jean-Jacques. Saint-Lambert is near the campaign; In the spring of 1757, the Countess settled alone with her husband. Rousseau often came and settled in it; at the same time crying for the sake of their “friend.” The countess cheated him, heard his promotional knowledge: she was sung by her love before the other, she allowed intimacy, which brought Rousseau’s passion to Godville. In a changed and idealized view, this history was transformed by Rousseau into the development of the plot of his novel “Julia or Nova Eliza.”
Madame d'Epinet mockingly regarded the love of the now middle-aged Rousseau and Countess d'Houdito and did not believe in the purity of their centuries. Saint-Lambert was notified by an anonymous letter and turned back to the army. Rousseau suspected the disgruntled Madame d'Epinay and wrote an ignoble sheet of paper for her. She won him over, but her friends were not so forgiving, especially Grimm, who considered Rousseau a maniac and considered it unsafe to deal with such people.
Following these first discussions, there was a new rift with the “philosophers” and with the group of “Encyclopedias”. Madame d'Epinay, flying to Geneva in the presence of the famous physician Théodore Tronchin, asked Rousseau to see her off. Rousseau vіdpovіv, it would be wonderful to treat an ailment; When Dedro began to attack the train, while he was in unemployment, Rousseau suspected that something had gone wrong, with the aim of disgracing him by appearing in Geneva in the role of a lackey for a bribe, etc.
Rousseau informed the public about the break-up with Didro, declaring in the editorial before “List about theatrical views” (1758), that he did not want to know anyone more than his Aristarchus (Didro).
Having lost the “Hermitage”, the Duke of Luxembourg, the ruler of the Montmorency castle, gave him a pavilion near his park. Here Rousseau spent 4 years and wrote “New Eliza” and “Emilia”, reading them to his beloved rulers, who at the same time depicted suspicions that the stench was not widely dissolved, and statements that he hated them th title high dormitory camp.
U 1761 r. appeared in the press “Nova Eloiza”, in the spring of the coming fate - “Emil”, and a few years later - “Grandma Agreement” (“Contrat social”). At the hour of writing “Emil,” Rousseau was in great fear: he had no strong patrons, but suspected that the bookseller would sell the manuscript to the Jews and that his enemies would destroy his text. “Emil”, however, turned on the light; The thunderstorm began to swell later.
The Parisian parliament, ready to vote victoriously over the Jezuites, having condemned philosophers for the need, and condemned “Emil” for religious free-thinking and obscenity, the bedroom with the hand of a cat, and its author - before going to bed. Prince Conti told the nobles of Montmorency; The Duchess of Luxembourg ordered Rousseau to be awakened and implored him to leave peacefully. Rousseau, prote, having waited a whole day and become a victim of his own indulgence; At the age of 10, the Sustras sent bailiffs for him, who bowed to him in some way.
Rousseau knew a corner of the Principality of Neuchatel, which belonged to the Prussian king, and settled in the town of Motier. You know new friends here, wandering around the mountains, chatting with the villagers, singing romances to the village girls. He wore a suit - a spacious, full-length archaluk, wide trousers and a knitted hat, which was obviously chosen for hygienic cleaning. Ale yogo spiritual calm buv mіtsny. It occurred to me that the local men should be respected because they have evil tongues; They began to call Mothieux “the greatest place of exuberance.” Having lived like this for too many years; Then came a new hardship and disbelief.
If Rousseau was called “destructive,” then in truth there could not have been more confusion than between these two writers. The antagonism between them appeared in 1755, when Voltaire, in response to the terrible Lisbon earthquake, turned to optimism, and Rousseau stood up for Providence. Intersected by glory and enduring luxury, Voltaire, in the words of Rousseau, suffers no more sorrow on earth; But, the weightless and the poor, know that everything is good.
The Vidnosins began to entertain themselves, like Rousseau, at “Listes about Views”, strongly rebelling against Geneva’s promotion of the theater. Voltaire, who is alive near Geneva and developed at the help of his home theater at Ferney, a relish for dramatic manifestations among the Genevans, realized that the list of directions against him and against him would flow into Geneva. Not knowing the peace of his anger, Voltaire hated Rousseau: either mocking his ideas and works, or presenting him as divine.
The controversy between them especially flared up when Rousseau was blocked from entering Geneva, which he attributed to the influx of Voltaire. Voltaire was accused of having seen an anonymous pamphlet, calling Rousseau in the intention of overthrowing the Genevan constitution and Christianity, and firmly, without destroying Teresa's mother.
In 1770 he settled in Paris, and a more peaceful life began for him; Although you still don’t know peace of mind, you make suspicious accusations against him and against his creators. The head of the city was the Duke de Choiseul, who ordered the conquest of Corsica from him, so that Rousseau would become the legislator of this island.
In the Masonic archives of the Great Assembly of France, Rousseau, as well as the Count of Saint-Germain, appears in the lists of members of the Masonic lodge “Community of St. John of Spain” from the 18th sickle of 1775 until his death.
Only with one version, price 1777 rub. Once healthy, Rousseau began to instill fear in his friends. Spring, 1778 r. one of them, the Marquis de Girardin, took him to his estate residence (in the Chateau de Ermenonville). For example, a concert on the island in the middle of the park was planned for the new one; Rousseau asked to grab him here. 2 Lipnya Russo rapto died in Terezi’s arms.
Yogo bazhannya bulo vikonan; His grave on the island of “Iv” began to receive hundreds of robbers, who believed in the new victim of the tyranny and martyr of humanity - a manifestation expressed by young Schiller in famous vertices, as described by Socrates, who now nothing from the sophists, Rousseau, who suffered from the Christians, what kind of wines do you want to earn from people? At the hour of the Convention, Rousseau's body, simultaneously with Voltaire's remains, was transferred to the Pantheon, but 20 years later, at the hour of restoration, two fanatics secretly stole Rousseau's ashes at night and threw him into a pit with a vat.
This is another version of Rousseau's death. At the Swiss town of Bile/B'ennet, near Neuchâtel, in the center of the old town, booth 12 on Untergasse, there is a sign: “At this booth J.-J. Rousseau knew his death at the end of 1765.”
