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Rousseau's theory of freedom
Jean Jacques Rousseau's Two Treatises of Government
Rousseau's theory of freedom
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On the Virtues of Private Property in Locke and Rousseau
John Locke and Jean Jacques Rousseau, following their predecessor Thomas Hobbes, both attempt to explain the development and dissolution of society and government. They begin, as Hobbes did, by defining the “state of nature”—a time before man found rational thought. In the Second Treatise[1] and the Discourse on Inequality[2], Locke and Rousseau, respectively, put forward very interesting and different accounts of the state of nature and the evolution of man, but the most astonishing difference between the two is their conceptions of property. Both correctly recognize the origin of property to be grounded in man’s natural desire to improve his life, but they differ in their description of the result of such a desire. Locke sees the need and purpose of society to protect property as something sacred to mankind, while Rousseau sees property as the cause of the corruption and eventual downfall of society. Although Rousseau raises interesting and applicable observations, Locke’s argument triumphs because he successfully shows the positive and essential effect of property on man.
In order to examine either philosopher’s views on property and its origins, it is necessary to go back to the beginning of human development, as it were, and discuss their different conceptions of the state of nature. As opposed to Hobbes whose vision of the state of nature was a state of war, Locke’s state of nature is a time of peace and stability. “We must consider what State all Men are naturally in, and that is, a State of perfect Freedom…A State also of Equality, wherein all the Power and Jurisdiction is reciprocal, no one having more than another.” (Locke, Second Tre...
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... we have can never be a negative. However, Rousseau’s vision of ambition being the downfall of society is flawed. Individuals may be corrupted and may fall, but innovation improves greater society more than it hurts it. Locke successfully argued this, and is further shown to be on the mark by how much his vision resembles our present day society in comparison to Rousseau’s predictions.
[1] Locke, John. The Second Treatise. Ed. Peter Laslett. Cambridge University Press:
Cambridge, 1988.
[2] Rousseau, Jean Jacque. Discourse on Inequality. Ed. Victor Gourevitch. Cambridge
University Press: Cambridge, 1997.
[3] All text citations for Second Treatise will be given in the format
of “chapter.paragraph”.
[4] All text citations for Discourse on Inequality (also called the Second Discourse)
will be given in the format of “part.paragraph”.
The fight for improved health care for those with mental illness has been an ongoing and important struggle for advocates in the United States who are aware of the difficulties faced by the mentally ill and those who take care of them. People unfortunate enough to be inflicted with the burden of having a severe mental illness experience dramatic changes in their behavior and go through psychotic episodes severe enough to the point where they are a burden to not only themselves but also to people in their society. Mental institutions are equipped to provide specialized treatment and rehabilitative services to severely mentally ill patients, with the help of these institutions the mentally ill are able to get the care needed for them to control their illness and be rehabilitated to the point where they can become a functional part of our society. Deinstitutionalization has led to the closing down and reduction of mental institutions, which means the thousands of patients who relied on these mental institutions have now been thrown out into society on their own without any support system to help them treat their mental illness. Years after the beginning of deinstitutionalization and after observing the numerous effects of deinstitutionalization it has become very obvious as to why our nation needs to be re-institutionalized.
...o self-preservation, and a lack of morals coupled with an inability to establish ownership of property will eventually lead to a state of war. This of course necessitates a ruling state to determine what is good and evil, and to enforce morality and justice. Again Locke claims the opposite, that due to the existence of natural law and an enlightened self-interest, human beings by nature are social and peaceful creatures capable of governing themselves.
At the core of their theories, both Locke and Rousseau seek to explain the origin of civil society, and from there to critique it, and similarly both theorists begin with conceptions of a state of nature: a human existence predating civil society in which the individual does not find institutions or laws to guide or control one’s behaviour. Although both theorists begin with a state of nature, they do not both begin with the same one. The Lockean state of nature is populated by individuals with fully developed capacities for reason. Further, these individuals possess perfect freedom and equality, which Locke intends as granted by God. They go about their business rationally, acquiring possessions and appropriating property, but they soon realize the vulnerability of their person and property without any codified means to ensure their security...
In today’s society there is a greater awareness of mental illnesses. With this greater awareness one might assume that there would be a substantial increase in government involvement or funding in the area of mental illness treatment. Unfortunately this isn’t the case in the U.S. today. There are hundreds of thousands of people with mental illness that go untreated. These potential patients go untreated for many reasons. These reasons are discussed in the Time article “Mental Health Reform: What Would it Really Take.
States obtain many services that fall under mental health care, and that treat the mentally ill population. These range from acute and long-term hospital treatment, to supportive housing. Other effective services utilized include crisis intervention teams, case management, Assertive Community Treatment programs, clinic services, and access to psychiatric medications (Honberg at al. 6). These services support the growing population of people living in the...
Sullivan, Deborah A. "Tightening the Bonds of Beauty." Cosmetic Surgery: The Cutting Edge of Commercial Medicine in America. N.p.: Rutgers UP, 2001. N. pag. Print.
When contemplating the vastness of social policies that could benefit from advocacy for policy change and a thoughtful, responsive audience, there is one topic that situates itself to the forefront of the list of policies needing major reform. This topic is that of health care resources available to those coping with mental health concerns. Though this population faces a variety of challenges such as housing/ homelessness, employment/ training opportunities and educational attainment to suggest a few, each challenge cycles into the next, effecting one another, disturbing how an individual can cope medically. Health care rights for those with mental health concerns bubbled to the public consciousness around with the acknowledgement of “serious
John Locke is a seventeenth century philosopher who believed that government should be based around the people rather than the power of one person. Equality and property were two factors that Locke considered to be the key to a great society. Locke begins his writings with a discussion on individual property and how each man body is his own property. This leads Locke into the argument that man can obtain property only by using his own labor. an example Locke gives is the picking of an apple. The apple is the property of the man who used his labor to pick it. He goes on to say “A person may only acquire as many things in this way as he or she can reasonably use to their advantage”. With the discussion of property Locke leads into the discussion of trade and monetary value stating that it is natural of man to w...
The aims of this policy, and other health policies, must not be separated from how actors interact within institutional and social structures. Social structures in the past have rejected mental illness as a health condition, leading to perceptions of madness and actions of abuse, thus resulting in minimal awareness and political action (Foerschner, 2010). There is a now a gradual of shift of acceptance, due to the change in perceptions of what is normal among the various actors in society. The agents in this case, are those who are able to influence changes in the social structure while simultaneosly having push factors for change through the structures themselves. In the case of mental health, the changing attitudes towards the issue have resulted in changes of policy framing, avalibility of services and awareness but these have in turn contributed to the change in societal norms and
Thomas Hobbes and John Locke are comparable in their basic political ideologies about man and their rights in the state of nature before they enter a civil society. Their political ideas are very much similar in that regard. The resemblance between Hobbes and Locke’s philosophies are based on a few characteristics of the state of nature and the state of man. Firstly, in the state of nature both Hobbes and Locke agree that all men are created equal, but their definitions of equality in the state of nature slightly differ. According to Locke, “…in the state of nature… no one has power over another…” Locke’s version or idea of equality in the state of nature is based around the equality of authority and control. Each man has the authority to judge and punish themselves, but they do not have “…license to abuse others…” On the other hand, Hobbes’ definition of equality is based around the equality of man physically and mentally because “Nature hath made men so equal in the faculties of the body and mind…” Nevertheless, the natural equality in both Hobbes and Locke’s states of nature contribute to man’s urge and want to join a civil society.
Aristotle, Locke, and Hobbes all place a great deal of importance on the state of nature and how it relates to the origin of political bodies. Each one, however, has a different conception of what a natural state is, and ultimately, this leads to a different conception of what a government should be, based on this natural state. Aristotle’s feelings on the natural state of man is much different than that of modern philosophers and leads to a construction of government in and of itself; government for Hobbes and Locke is a departure from the natural state of man.
Jean-Jacques Rousseau was a great philosopher who lived in the Enlightenment. He was a very influential philosopher and “Thinker” he has written many books including The Discourse on the Origin of Inequality. Rousseau’s theory was in essence that humans were created naturally pure and innocent but over time and new technologies become more evil. He had thought that in the very first light of man he was completely innocent, a being who had no intention to harm anyone else. However as time progressed and the growing capacity for man increased and the
In his Discourse on Inequality, Rousseau hypothesizes the natural state of man to understand where inequality commenced. To analyze the nature of man, Rousseau “strip[ped] that being, thus constituted, of all the supernatural gifts he could have received, and of all the artificial faculties he could have acquired only through a lengthy process,” so that all that was left was man without any knowledge or understanding of society or the precursors that led to it (Rousseau 47). In doing so, Rousseau saw that man was not cunning and devious as he is in society today, but rather an “animal less strong than some, less agile than others, but all in all, the most advantageously organized of all” (47). Rousseau finds that man leads a simple life in the sense that “the only goods he knows in the un...
Rousseau presumes that in the beginning, humans were living in a peaceful state of nature and lived in equality, but as civilization progressed it began to change man as challenges became more elaborate, lives became more complicated, development of the possession of property began, and habitually more comparisons were made amongst us. The first law of nature also contributed to our sense of ownership. The first law of nature recognized by Rousseau is self-preservation; we care about ourselves then society and this law is used to defend or prove our own independence. As a result or this change of civility, we shifted to a state of nature that was far from grace, where we desired the suffering of others, only cared about ourselves, and developed the meaning of inequalities. People realized that their natural rights could no longer coexist with their freedom in the state of nature and also that they would perish if they did not leave the state of nature. Therefore, the state of nature no longer became desirable and society restored that motive; in this new societal environment we develop morals to handle conflicts and help preserve ourselves. Locke believes that while in our natural state we all have morals, though Rousseau challenges that belief by claiming that society generates a moral character within us. Rousseau insists that everyone can be free and live
The belief that society should be ruled under one universal idea, the “general will,” is the heart of Jean-Jacques Rousseau’s philosophy. In the state of nature, people were born innocent and free, they found themselves at the finest stage of life, where people only lived for themselves and were content with their absolute independence. However, people became corrupt with the uncommon influences of a built civilization and society. Rousseau’s concept of reality is demonstrated on different levels, since his idea of the general will relates to the living notion of the state as not solely real, but more real than the people existing among its borders. An individual is part of a whole, which is what matters in society since a person’s own values