When Jean Jacques Rousseau wrote the Social Contract, the concepts of liberty and freedom were not new ideas. Many political theorists such as Thomas Hobbes and John Locke had already developed their own interpretations of liberty, and in fact Locke had already published his views on the social contract. What Rousseau did was to revolutionize the concepts encompassed by such weighty words, and introduce us to another approach to the social contract dilemma. What would bring man to leave the state of nature, and enter into an organized society? Liberals believed it was the guarantee of protection - liberty to them signified being free from harm towards one’s property. Rousseau’s notion of freedom was completely different than that of traditional liberals. To him, liberty meant a voice, and participation. It wasn’t enough to be simply protected under the shield of a sovereign, Rousseau believed that to elevate ourselves out of the state of nature, man must participate in the process of being the sovereign that provided the protection. The differences between Rousseau’s theories and those of the liberals of his time, begin with different interpretations of the state of nature. Thomas Hobbes described the state of nature as an unsafe place, where the threat of harm to one’s property was always present. He felt that man could have no liberty in such a setting, as fear of persecution and enslavement would control his every action. From this dismal setting, Hobbes proposed that man would necessarily rise and enter into a social contract. By submitting himself to the power of a sovereign, man would be protected by that same power, thereby gaining his liberty. Rousseau’s version of the state of nature differs greatly. He makes no mention of the constant fear which Hobbes believed would control man’s life in the state of nature, rather he describes the setting as pleasant and peaceful. He described the people in this primitive state as living free, healthy, honest and happy lives, and felt that man was timid, and would always avoid conflict, rather than seek it out. Building from this favorable description of the state of nature, why would man want to enter into a social contract of any kind? If Rousseau was so fond of the state of nature, why would he be advocating any form of social organization? The answer is two fold. Firstly, Rousseau recognized that 18th century Europe was indeed very civilized, and that it would be impossible for man to shake off these chains and return to a state of nature.
Rousseau, however, believed, “the general will by definition is always right and always works to the community’s advantage. True freedom consists of obedience to laws that coincide with the general will.”(72) So in this aspect Rousseau almost goes to the far extreme dictatorship as the way to make a happy society which he shows in saying he, “..rejects entirely the Lockean principle that citizens possess rights independently of and against the state.”(72)
The Social Contract and the Leviathan by Jean-Jacques Rousseau and Thomas Hobbes, respectively, contextualizes man’s struggle to escape a brutish, short life within the state of nature. Man is confined in a lawless world where the words mine and thine are interchangeable, and where there is no regard for private possession; this indifference even extends to the right over someone’s body. And while there are those who revel in freedom from the synthetic chains of law, the reality of life in the state of nature- a life of constant war and distrust for one’s neighbor- trumps any short lived joys or monetary gains. Although it may seem like there is no hope for man in this state, Hobbes and Rousseau presents us with a way to escape this tragic
Society’s structure has been debated and contested as far back as ancient Greece. Since then, man has developed social systems that greatly differ from anything the ancients had in mind. One such system is the social contract theory, which first came to prominence around the time of the enlightenment. Simplified, social contractarians argued that in order to achieve a balanced and stable society, all of its members must sacrifice certain liberties to a government or similar authority. As Rousseau explains, the contract begins when “Each of us places his person and all his power in common under the supreme direction of the general will” (148). Essentially, it is an agreement between the rulers and the ruled that produces a stable political state. John Locke’s The Second Treatise of Government and Jean-Jacques Rousseau’s The Social Contract are both enlightenment works that detail contractarianism, yet each has a unique and different way of considering the social contract. Although John Stuart Mill is also known for his work with Utilitarianism, his essay On Liberty considers consent and other issues relating to contract theory. These authors provide different insights into the social contract, and frequently one will reject another’s idea and offer a new solution. Even after this meshing of ideas and solutions, contract theory falls short of practicality. The idea is appealing, appearing on the surface as a fair and just way of governance. However, true liberty cannot arise from a contract, as man cannot be “forced to be free” (150). There are two fundamental flaws with contractarianism: it is not practical and it ignores human nature, and even if were possible to establish a true contract-based society, the citi...
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...
This 18th century philosopher wrote three books but the most important of the three was the Social Contract. This greatly influenced the constitution and also many other things as well. He encouraged the minds of citizens who believe that they should deserve more freedom and more say in what the government decides. Now, every vote counts for every person no matter age, class, how intelligent they are, or their looks. In his book, he stresses constantly the different types of freedom there are, natural, civil, and moral. Natural freedom is being able to do whatever one wants. Civil freedom is in agreement with The Social Contract in which has to obey the laws the Rousseau helped make in the Constitution. Moral freedom is doing the right thing and not whatever you want. Rousseau thought that civil freedom was th...
...believed it kept many in bonds or slavery. While Jean-Jacques Rousseau believed that freedom was attained by entering into a social contract with limits established by good will and community participation. Both theories would put restraints on personal property and capital creating ownership relinquished to the state. He believed that laws to protect citizens could not keep up with the changing economic environment. One could conclude that Marx and Rousseau’s theories were relatively close in the role that it plays between citizens and personal property ownership.
To start, the basic premise for Rousseau is the movement from the state of nature to civil society is a movement ultimately to a significantly worse situation. Furthermore, the current state in the state of nature leaves us well provided without the help of each other, “it is in fact impossible to conceive why, in a state of nature, one man should stand more in need of the assistance of another” (Discourse, 1, 423). We could also say, humans in the state of nature are self-sufficient. Also, there is no moral relations nor is there obligation between one another, yet there is a desire for self-preservation as well as a motivation for morality in the state of nature. There is no such thing as vanity, esteem, contempt, or private property. In other words, because there are no relations between people, we have not developed self-love or esteem as no interaction has occurred. But, our natural compassion enables us to feel pain when we see others in distress – this is seen quite frequently in parents and in animals (Discourse, 1, 424). From this, we can conclude that compassion in the state of nature is more effective than laws and moral principles that we would see in a civil society. Though there is no reason for anyone to leave the state of nature, the role of private property plays a huge part in moving us away from the state of nature and into civil society, “the first man who say,
It is clear that Locke and Rousseau had different views on equality and democracy. Locke believed in reason and self-governance whereas Rousseau advocated for decision making for the good of the community rather than just the individual. Locke believed that the government is responsible for the protection of rights and freedoms in the state of nature, yet Rousseau relinquishes these rights and says that it is the government’s job to advance the general will of the people.
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.
Both Hobbes and Rousseau have different even opposing views on the topic of the natural state of man. These views play a major role on their beliefs and reasoning for why man needs society and government. These beliefs can be easily summarized with Hobbes believing in an inherent selfishness and competition in man, whereas Rousseau’s views on things is far more positive, believing that man is far happier in his natural state, and the root of his corruption is the result of his entrance into society. Rousseau’s theory is based on a state prior to the formation of society and any form of government. Thomas Hobbes, the founding father of political philosophy and who was in great opposition to the natural state of man, emphasizes that all people are selfish and evil; the lack of governmental structure is what results in a state of chaos, only to be resolved by an authority figure. Hobbes’s initial argument of natural state, in human nature, proves how society is in a constant state of destruction, mentally and physically, if not under controlled or command. Although Hobbes’s opinion was morally correct, Rousseau believes that all people are born in a state of emptiness, somewhat of a blank state and it is life experiences that determine their nature, society being a major driving force for people’s ill-will and lack of moral sensibilities. Hobbes, overall, is proven correct because all people need to be directed in order for society to properly function.
...ion with the general will. This may sound like a contradiction but, to Rousseau, the only way the body politic can function is by pursuing maximum cohesion of peoples while seeking maximum individuation. For Rousseau, like Marx, the solution to servitude is, in essence, the community itself.
The opening line of Jean-Jacques Rousseau's influential work 'The Social Contract' (1762), is 'man is born free, and he is everywhere in chains. Those who think themselves masters of others are indeed greater slaves than they'. These are not physical chains, but psychological and means that all men are constraints of the laws they are subjected to, and that they are forced into a false liberty, irrespective of class. This goes against Rousseau's theory of general will which is at the heart of his philosophy. In his Social Contract, Rousseau describes the transition from a state of of nature, where men are naturally free, to a state where they have to relinquish their naturalistic freedom. In this state, and by giving up their natural rights, individuals communise their rights to a state or body politic. Rousseau thinks by entering this social contract, where individuals unite their power and freedom, they can then gain civic freedom which enables them to remain free as the were before. In this essay, I will endeavour to provide arguments and examples to conclude if Rousseau provides a viable solution to what he calls the 'fundamental problem' posed in the essay title.
...ons on what kind of government should prevail within a society in order for it to function properly. Each dismissed the divine right theory and needed to start from a clean slate. The two authors agree that before men came to govern themselves, they all existed in a state of nature, which lacked society and structure. In addition, the two political philosophers developed differing versions of the social contract. In Hobbes’ system, the people did little more than choose who would have absolute rule over them. This is a system that can only be derived from a place where no system exists at all. It is the lesser of two evils. People under this state have no participation in the decision making process, only to obey what is decided. While not perfect, the Rousseau state allows for the people under the state to participate in the decision making process. Rousseau’s idea of government is more of a utopian idea and not really executable in the real world. Neither state, however, describes what a government or sovereign should expect from its citizens or members, but both agree on the notion that certain freedoms must be surrendered in order to improve the way of life for all humankind.
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
This indicates that the community will only be peaceful when the people are in the state of nature. However, this questions why a government is created if the result will only cause the government to be corrupt. He also believes that there are interest groups that will try to influence the government into supporting what they believe in. Rousseau sees that the people will only be involved in the government is they choose to participate in the voting. He also says that when the people are together as a collective, they work and are viewed differently compared to when they are as individuals. Although Rousseau does understand both Hobbes and Locke’s theories, it makes the audience wonder why he didn’t fully support the theory of leaving people in the state of nature. By doing so, it would allow the people to continue having individual freedom without causing a state of