Political Science

POLITICAL SCIENCE PROJECT SEMESTER II
RAJIV GANDHI NATIONAL

UNIVERSITY OF LAW, PUNJAB
JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL CONTRACT
Submitted By: Submitted to:

Shashwat Sharma Aditi Dubey
21014 Faculty of Political Science
Rajiv Gandhi National University of
Law, Punjab
ACKNOWLEDGEMENT
Every humble being should always first honour and thank those who have helped him/her
throughout their journey. With that, I would like to express my gratitude towards Rajiv
Gandhi National University of Law, which has allowed me to pursue good and structured
academic schemes and has added to my level of skills. Every opportunity I get here, every
work that I undertake or intend to undertake I will always be grateful to my University.
Further, I would like to thanks our respected Vice-Chancellor Dr. G.S. Bajpai for steering the
university towards growth based and efficient academic curriculum which allows one to
explore and implore their skills and work upon them to a greater extent.
Further, I would like to thank my teacher Aditi Dubey, for allowing me to choose a Topic of
my choice and then guiding me from the first rough draft to this extremely researched final
draft. In this journey and afterwards, I would always be indebted to you.
Lastly, I would like to extend my letter of thanks to my friends and family for showing faith
in me in the journey of this book review, they are the backbone of this project and have
motivated me when I felt like I cannot do it anymore. And God, without your eyes on me and
inner strength this project would have always remained an idea.
Shashwat Sharma
2 | Page JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL

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BONAFIDE CERTIFICATE
This is to certify that Shashwat Sharma is a bonafide student of Rajiv Gandhi National
University of Law, and has been diligently working on this project. Further, this project is an
original work of him on the social contract theory of Jean Jacques Rousseau and has
completed this under the guidance of Aditi Dubey (Faculty of Political Science RGNUL).
Aditi Dubey

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TABLE OF CONTENTS
ACKNOWLEDGEMENT.......................................................................................................2
BONAFIDE CERTIFICATE..................................................................................................3
TABLE OF CONTENTS.........................................................................................................4
RESEARCH METHODOLOGY...........................................................................................5
INTRODUCTION....................................................................................................................6
ROUSSEAU’S ROAD TO PHILOSOPHY...........................................................................7
1. Early Life........................................................................................................................7
2. Rise to fame.....................................................................................................................8
3. Final days......................................................................................................................10
SOCIAL CONTRACT...........................................................................................................11
1. Human Nature...............................................................................................................11
2. State Of Nature..............................................................................................................11
CONTEMPORARY WORLD..............................................................................................14
CONCLUSION.......................................................................................................................16
BIBLIOGRAPHY..................................................................................................................17

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RESEARCH METHODOLOGY
1. Hypothesis Formed
The hypothesis formed for this project is, that philosophies of Jean Jacques Rousseau is
most prominent to the development of social contract theory of formation of state. This =
study aims to highlight the developments in the life of Rousseau and further highlight his
theories and his social contract.
2. Research Question Formed
The research question for this project was essentially to understand the life of Rousseau,
which allowed him to become a great philosopher and one of the most prominent social
contractualist. The research will be based on understanding early life, the coming of
philosophy and his social contract.
3. Research Methodology Used
The research methodology used for this project is empirical research, the sources includes
journals, blogs, articles, books and various other research papers. These sources have
been used in this research paper and further proper credit has been given to the author of
such sources. The researcher goes through these sources and develops an understanding
of Rousseau’s life, takes view of his philosophies and finally takes the reader through the
Social contract theory. Lastly, the researcher concludes with critical analysis of the topic.

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INTRODUCTION
'Popular Sovereignty' is a term used to define Jean Jacques Rousseau. The principles of
'Popular Democracy' and the General Will are central to his political thought. He had no
formal schooling because his father, a watchmaker, abandoned him when he was young. He
led a nomadic existence, with no regular occupation.1
We can deduce from his writings that he lived like a 'man in revolt.' In 1749, he entered an
essay contest and expressed his concerns about the decline of moral standards after the
abandoning of the unscientific state of nature. Rousseau received an award for his priceless
essay and caught the attention of the intellectuals as a result.
Rousseau is much more than a theorist of politics. He wrote numerous works on a variety of
topics, including society, nature, education, politics, and so on. Discourse of the Origin of
Inequality (1744), Emile (1762), and Social Contract (1764) are among his most important
works on political philosophy (1762). Nonetheless, everything he wrote is connected to his
social and political ideology in some way. 2
He stressed individual freedom in his work Social Contract, claiming that man is born free
yet shackled everywhere. He is one of the most impacted by his personal problems, quirks,
and prejudices. His political philosophy's basic goal is to rebuild a state and society that will
liberate man and restore all of his natural liberty. 3 Rousseau's social compact is regarded as
the foundation and centrepiece of his political system.
1
Shklar, Judith N. “Jean-Jacques Rousseau and Equality.” Daedalus, vol. 107, no. 3, 1978, pp. 13–25,
http://www.jstor.org/stable/20024561. Accessed 22 Apr. 2022.
2
Thomas, Paul. “Jean-Jacques Rousseau, Sexist?” Feminist Studies, vol. 17, no. 2, 1991, pp. 195–217,
https://doi.org/10.2307/3178331. Accessed 22 Apr. 2022.
3
Morgenstern, Mira. “Jean-Jacques Rousseau: Politics as Enlightenment Critique.” Historical Reflections /
Réflexions Historiques, vol. 26, no. 3, 2000, pp. 363–86, http://www.jstor.org/stable/41299183x`. Accessed 22
Apr. 2022.

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ROUSSEAU’S ROAD TO PHILOSOPHY
Early Life
He was born in Geneva, in the year 1712. Rousseau's mother died just days after he was born,
and he was raised by his watchmaker father, who pushed him to read Greek and Roman
literature. Rousseau's father was forced to leave Geneva while Rousseau was a child. Before
fleeing to Annecy in 1728, Rousseau served as an engraver's apprentice. When he was sixteen
years old, he encountered Françoise-Louise de Warens, his patron and mistress, there. He
spent the next decade as a lackey, an engraver, and a music instructor. Mme. de Warens
moved him to Turin during this time, when he abandoned Calvinism and turned to Roman
Catholicism.5
Rousseau arrived in Paris in 1742 to pursue a career as a musician and composer. Diderot,
who would later become the editor of the Encyclopédie, was one of his first pals. 6 Rousseau
4
Jean-Jacques Rousseau. Photogravure. https://jstor.org/stable/community.24814656. <a
href="https://wellcomecollection.org/">Wellcome Collection</a>. Accessed 22 Apr. 2022.
5
WEED, RONALD. “Jean-Jacques Rousseau on Civil Religion: Freedom of the Individual, Toleration, and the
Price of Mass Authenticity.” Civil Religion in Political Thought, edited by RONALD WEED and JOHN VON
HEYKING, Catholic University of America Press, 2010, pp. 145–66, https://doi.org/10.2307/j.ctt2851dz.11.
Accessed 22 Apr. 2022.
6
Lilti, Antoine. “The Writing of Paranoia: Jean-Jacques Rousseau and the Paradoxes of Celebrity.”
Representations, vol. 103, no. 1, 2008, pp. 53–83, https://doi.org/10.1525/rep.2008.103.1.53. Accessed 22 Apr.

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was assigned by Diderot with drafting the majority of the Encyclopédie's musical articles, as
well as one on political economy. Rousseau's tenure at Paris was cut short when he was
appointed Counselor to the French Ambassador in Venice from 1743 to 1744.
Rise to fame
Rousseau's Discussion on the Arts and Sciences, which was deemed the winning submission
in the Academy of Dijon's essay competition in 1750, launched him to prominence. In a
famous letter, he describes being dazzled by a thousand sparkling lights while travelling to
Vincennes to see Diderot: "Crowds of vibrant ideas swarmed into my head with a force and
uncertainty that threw me into unspeakable restlessness; I felt my head spinning in a
giddiness like that of intoxication." He said that this vision marked a turning point in his life,
predicting the essential concepts he would expose during his First and Second Discourses,
and also his Emile, which he labelled his three "main writings."7
In 1756, Rousseau relocated to the Hermit, a house on the estate of Mme. d'Epinay, a
philosophe's acquaintance. With this book, Rousseau's public feud with most of the greek
philosophers came to an end. Julie had first been published in 1761, and it rapidly became
one of the most popular novels of the time period. Rousseau received thousands of messages
from adoring fans, who mostly refused to accept that the people in the love story were all
made-up.
Rousseau's most productive phase was to come during this time. On the Social Contract and
Emile were both published in 1762. Both works were denounced by the authorities and
publicly burned in Geneva and Paris, owing to their heretical discussions of Christianity.
Rousseau was detained by the French government. As a result, Rousseau fled to Neuchâtel,
which was then under Prussian control.8
From 1763 until 1765, he also began work on his autobiography, Confessions, at this period.
Rousseau faced more aggressive attacks from numerous notable writers in the years that
followed, and he eventually chose to leave for England, accepting an invitation from
philosopher David Hume to join him there. Rousseau returned to France in 1767 after a two-
2022.
7
Temmer, Mark J. “Art and Love in the Confessions of Jean-Jacques Rousseau.” PMLA, vol. 73, no. 3, 1958,
pp. 215–20, https://doi.org/10.2307/460238. Accessed 22 Apr. 2022.
8
Salkever, Stephen G. “Interpreting Rousseau’s Paradoxes.” Eighteenth-Century Studies, vol. 11, no. 2, 1977,
pp. 204–26, https://doi.org/10.2307/2738384. Accessed 22 Apr. 2022.

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year stay in England, where he had a falling out with Hume, whom he (falsely) suspected of
penning an anonymous pamphlet denouncing him.
Rousseau completed a number of other works in his final ten years of life. In 1772, he wrote
In 1777, he finished his final work, The Reveries of a Solitary Walker.9
Final days
In the last decade years of his life, Rousseau authored largely autobiographical essays, mostly
to protect himself versus his opponents' accusations. The most important of his works were
his Confessions, which were modeled on St. Augustine's works of the same name and
became classics.10 In response to specific charges levelled against him by his enemies, he
wrote Rousseau juge de Jean-Jacques (1780; Rousseau, Judge of Jean-Jacques), as well as
Les Rêveries du promeneur solitaire , one of his most movable works, in which the strenuous
passion of his early works is replaced by a gentle lyricism and serenity. 11
9
McKenzie, Lionel A. “Rousseau’s Debate with Machiavelli in the Social Contract.” Journal of the History of
Ideas, vol. 43, no. 2, 1982, pp. 209–28, https://doi.org/10.2307/2709200. Accessed 22 Apr. 2022
10
Waterhouse, Francis A. “An Interview with Jean Jacques Rousseau.” PMLA, vol. 37, no. 1, 1922, pp. 113–27,
11
Rosenberg, Aubrey. The French Review, vol. 67, no. 2, 1993, pp. 357–58, http://www.jstor.org/stable/397388.

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SOCIAL CONTRACT
1. Human Nature
Rousseau assumed that, above and beyond self-interest, men have an intrinsic aversion to
other people's misery. Feeling, not intellect, is the universal denominator of sociability. Men,
he believes, are born with positive qualities. Rousseau believed that man was born with no
evil traits, but that he became evil as a result of improper social acts.12
According to Rousseau, mankind are born pure and peace-loving and desire to live in a
conflicted world. Their lives are full of health, freedom, honesty, and happiness. They do not
have reason at birth, but they develop it later in life to resolve disagreements. As a result, they
are born with two basic instincts: self-preservation and empathy. Inequality, according to
Rousseau, is the original evil, the one that puts everyone else in peril. He went on to say that
nature produced equality among men, but that men created inequity. All of life's miseries are
created for man by society, private property, and social inequity, as Rousseau meant to
emphasise here. As a result, he came to the conclusion that private property and social
inequities are the root causes of human social issues.13
State Of Nature
In his essay A Discourse on the Origin and Foundation of Mankind's Inequality, Rousseau
explored the state of nature in depth. He considered nature to be both pre-social and pre-
political. There was society, even if it was basic, but no state. He spoke about man's life in
the natural world since he disagreed with Hobbes and Locke on the nature of man and man's
place in the natural world. He arrived at the pivotal opinions on the state of nature because he
believed it was critical to comprehend man's nature. He believed that the primitive man lived
a life that was solitary, free, simple, healthy, honest, and joyful. They showed up with a moral
compass. He is primarily guided by two instincts: self-interest and pity. In his natural form,
12
Schwitzgebel, Eric. “Human Nature and Moral Education in Mencius, Xunzi, Hobbes, and Rousseau.”
History of Philosophy Quarterly, vol. 24, no. 2, 2007, pp. 147–68, http://www.jstor.org/stable/27745086.
13
Rousseau, Emile, and Laurence D. Cooper. “Human Nature and the Love of Wisdom: Rousseau’s Hidden
(and Modified) Platonism.” The Journal of Politics, vol. 64, no. 1, 2002, pp. 108–25,
10 | P a g e JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL

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man had no idea how to communicate or clothe. As noble savages, men were treated equally
and were independent, self-sufficient, and lived a simple and lonely life.14
Rousseau assumed that in the natural world, all men lived alone, with no obligations or
responsibilities. Man was free, happy, and unaffected by social good, bad, or fear. He was not
even terrified of death, and he had no fear of losing his possessions or family because he
lacked both.
Man's conduct in nature was neither moral nor immoral, but rather amoral or nonmoral. The
primitive man was referred to by Rousseau as a "noble savage." Man had no sense of
morality since he had no concept of virtue or vice, right or wrong, good or bad. Man lived in
intimate proximity to nature and had complete liberty and equality. He is neither greedy nor
possessive, thus he is solely concerned with his immediate basic needs. Man has never been
interested in accumulating wealth.15
Rousseau felt that man could not live alone for long periods of time. He felt obliged to live in
groups because of his social instincts. Social institutions began to emerge gradually. Then
reason started to work on man.16 Man began to consider in terms of possessing private
property when his impulse of self-love morphed into pride. He is envious of the growth of
private property, as well as the advancement of their civilization. As a result, he hypothesised
that as the human population grew, man began to sense shortage and social tensions
intensified. It causes them to compete with one another. Man attempted to take another's
share, and as a result, he lost his paradise.17
The property institution was established. This sense of privatisation resulted in established
houses and families.18 He believed that the introduction of private property into society
disrupted the entire atmosphere of the pre-civil state. "It appeared as a serpent and bit
everyone." In the minds of men who were otherwise good and evil, it produced agony,
14
Wm. A. Dunning. “The Political Theories of Jean Jacques Rousseau.” Political Science Quarterly, vol. 24, no.
3, 1909, pp. 377–408, https://doi.org/10.2307/2140885. Accessed 22 Apr. 2022.
15
Scott, John T. “The Theodicy of the Second Discourse: The ‘Pure State of Nature’ and Rousseau’s Political
Thought.” The American Political Science Review, vol. 86, no. 3, 1992, pp. 696–711,
16
Ritchie, David G. “Contributions to the History of the Social Contract Theory.” Political Science Quarterly,
vol. 6, no. 4, 1891, pp. 656–76, https://doi.org/10.2307/2139203. Accessed 22 Apr. 2022.
17
Conroy, Peter V. “Rousseau’s Organic State.” South Atlantic Bulletin, vol. 44, no. 2, 1979, pp. 1–13,
18
Hasan, Rafeeq. “Autonomy and Happiness in Rousseau’s Justification of the State.” The Review of Politics,
vol. 78, no. 3, 2016, pp. 391–417, http://www.jstor.org/stable/24889997. Accessed 22 Apr. 2022.

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sadness, and evil." It shattered their sense of serenity and harmony. There was a lack of safety
for both the wealthy and the poor.19
The state of nature, according to Rousseau, is golden, and men dwell in harmony. However,
economic inequality and property privatisation disrupted societies tranquilly, causing friction
and violence.20 The loss of peace necessitated the creation of a civil society based on a social
compact. The transition from the natural world to civic society is abrupt. The function of a
civil society, according to Rousseau, is to defend or safeguard the property of a single
individual or a group.21
19
Havens, George R. “Rousseau’s Doctrine of Goodness According to Nature.” PMLA, vol. 44, no. 4, 1929, pp.
1239–46, https://doi.org/10.2307/457719. Accessed 22 Apr. 2022.
20
MacCannell, Juliet Flower. “Nature and Self-Love: A Reinterpretation of Rousseau’s ‘Passion Primitive.’”
PMLA, vol. 92, no. 5, 1977, pp. 890–902, https://doi.org/10.2307/461844. Accessed 22 Apr. 2022.
21
Marks, Jonathan. “Who Lost Nature? Rousseau and Rousseauism.” Polity, vol. 34, no. 4, 2002, pp. 479–502,

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CONTEMPORARY WORLD
Despite the fact that the conflicts and uncertainties in Rousseau's work led to his theories
being developed in fundamentally incompatible and divergent ways, his thinking has had a
huge influence on later thinkers and political thinkers.22
Rousseau's most major philosophical influence was Immanuel Kant. Kant's home featured
just a portrait of Rousseau, and legend has it that reading Emile was the only time he
neglected to go for his daily walk. 23
Rousseau's influence can be seen in Kant's moral psychology, especially works like Religion
Within the Limits of Reason Alone, Kant's own thinking about conjectural history, and Kant's
writings on international justice, which draw on Rousseau's engagement with the work of the
Abbé St. Pierre.
While complimenting Rousseau for the notion that will is the basis of the state, he
misconstrues the general will in the Philosophy of Right as the overlap between contingent
wills of private individuals. In the Encyclopedia of Logic, he admits this was not Rousseau's
viewpoint.24
In the Phenomenology of Spirit, Hegel's exploration of the master-slave dialectic and the
difficulty of recognition is also based on Rousseau, this time on the notion of amour propre
and how trying to demand respect and recognition from others can backfire.25
It has been proposed that Karl Marx's worries about estrangement and exploit and Jean-
Jacques Rousseau's thinking on related topics are linked. In this situation, the evidence is
more speculative, given Marx's allusions to Rousseau are few and small.26
Rousseau's influence can be seen in contemporary political theory, particularly in John Rawls'
A Theory of Justice. A good example of this is Rawls' use of the "starting position" method to
22
Masters, Roger D. “Jean-Jacques Is Alive and Well: Rousseau and Contemporary Sociobiology.” Daedalus,
vol. 107, no. 3, 1978, pp. 93–105, http://www.jstor.org/stable/20024566. Accessed 22 Apr. 2022.
23
Durer, Christopher S. “Melville’s ‘The Confidence-Man’ and Jean-Jacques Rousseau.” Comparative
Literature Studies, vol. 21, no. 4, 1984, pp. 445–62, http://www.jstor.org/stable/40246505. Accessed 22 Apr.
2022.
24
Simon, Julia. “Singing Democracy: Music and Politics in Jean-Jacques Rousseau’s Thought.” Journal of the
History of Ideas, vol. 65, no. 3, 2004, pp. 433–54, http://www.jstor.org/stable/3654140. Accessed 22 Apr. 2022.
25
Leach, Stephen, and Simon Manby. “Jean-Jacques Rousseau and Joseph Wright’s ‘Philosopher by
Lamplight.’” The British Art Journal, vol. 13, no. 1, 2012, pp. 37–45, http://www.jstor.org/stable/41615267.
26
Johnston, Guillemette. “Representation, Poeticity, and Reading in the Writings of Jean-Jacques Rousseau.”
French Forum, vol. 27, no. 3, 2002, pp. 31–54, http://www.jstor.org/stable/40552220. Accessed 22 Apr. 2022.

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put self-interested decision at the service of the construction of justice principles. This is
identical to Rousseau's concept that citizens will be drawn to pick just laws as if from an
unbiased position since the law's universality and generality means that citizens will choose
the measurement that best reflects their own interests while considering their own interests.27
27
Howe, Steven. “Conclusion.” Heinrich von Kleist and Jean-Jacques Rousseau: Violence, Identity, Nation, vol.
128, Boydell & Brewer, 2012, pp. 195–206, http://www.jstor.org/stable/10.7722/j.ctt1x73mf.11. Accessed 22
Apr. 2022.

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CONCLUSION
In reality, Rousseau both a proponent and a critic of the ethical theory. Throughout his
labour, he believes society has corrupted mankind, and he rejects Hobbes' concept of a final
Leviathan. Simultaneously, he employs the social contract tradition's suggestions that the
people must give up sovereign power to an authority in order to maintain their freedom;
sovereign rights is found within every, in this case with the general will, in order to generate
his own slightly different Social Contract, of the kind that he sees as the only way to avoid
corruption. Simply by calling his work le contrat social, Rousseau implies that he desires to
be interpreted in the context of contractarianism.
He thus advances from the "old" to the "new" with his concept of society and politics.
Rousseau's system is both confusing and immutable, and he sees it as the solution to a corrupt
society. This is problematic because Rousseau fails to provide concrete examples of how to
carry out his Social Contract, leaving us unsure of how that might work in practise.
Furthermore, given his apparent belief in humanity's evolution, it looks unusual that it cannot
be influenced. It's important not to take him too seriously, though; after all, his technique is to
construct concrete and universal rules from generalisations about human experience, based
less on evidence and more about political 'rights.'

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BIBLIOGRAPHY
1. Collins, Peter M. “Rousseau’s Philosophy (or Philosophies?) Of Education.” The Irish

Journal of Education / Iris Eireannach an Oideachais, vol. 10, no. 2, 1976, pp. 51–80,
http://www.jstor.org/stable/30077246. Accessed 22 Apr. 2022._____________________8
2. Conroy, Peter V. “Rousseau’s Organic State.” South Atlantic Bulletin, vol. 44, no. 2,
1979, pp. 1–13, https://doi.org/10.2307/3198929. Accessed 22 Apr. 2022.____________12
3. Durer, Christopher S. “Melville’s ‘The Confidence-Man’ and Jean-Jacques Rousseau.”

Comparative Literature Studies, vol. 21, no. 4, 1984, pp. 445–62,
http://www.jstor.org/stable/40246505. Accessed 22 Apr. 2022.____________________14
4. Hasan, Rafeeq. “Autonomy and Happiness in Rousseau’s Justification of the State.” The
Review of Politics, vol. 78, no. 3, 2016, pp. 391–417,
5. Havens, George R. “Rousseau’s Doctrine of Goodness According to Nature.” PMLA, vol.

44, no. 4, 1929, pp. 1239–46, https://doi.org/10.2307/457719. Accessed 22 Apr. 2022.__13
6. Howe, Steven. “Conclusion.” Heinrich von Kleist and Jean-Jacques Rousseau: Violence,
Identity, Nation, vol. 128, Boydell & Brewer, 2012, pp. 195–206,
http://www.jstor.org/stable/10.7722/j.ctt1x73mf.11. Accessed 22 Apr. 2022.__________15
7. Jean-Jacques Rousseau. Photogravure. https://jstor.org/stable/community.24814656. <a

href="https://wellcomecollection.org/">Wellcome Collection</a>. Accessed 22 Apr.
2022.___________________________________________________________________7
8. Johnston, Guillemette. “Representation, Poeticity, and Reading in the Writings of Jean-

Jacques Rousseau.” French Forum, vol. 27, no. 3, 2002, pp. 31–54,
9. Leach, Stephen, and Simon Manby. “Jean-Jacques Rousseau and Joseph Wright’s
‘Philosopher by Lamplight.’” The British Art Journal, vol. 13, no. 1, 2012, pp. 37–45,
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10. Lilti, Antoine. “The Writing of Paranoia: Jean-Jacques Rousseau and the Paradoxes of
Celebrity.” Representations, vol. 103, no. 1, 2008, pp. 53–83,
https://doi.org/10.1525/rep.2008.103.1.53. Accessed 22 Apr. 2022.__________________7
11. MacCannell, Juliet Flower. “Nature and Self-Love: A Reinterpretation of Rousseau’s

‘Passion Primitive.’” PMLA, vol. 92, no. 5, 1977, pp. 890–902,
https://doi.org/10.2307/461844. Accessed 22 Apr. 2022.__________________________13
12. Marks, Jonathan. “Who Lost Nature? Rousseau and Rousseauism.” Polity, vol. 34, no. 4,
2002, pp. 479–502, http://www.jstor.org/stable/3235414. Accessed 22 Apr. 2022._____13
13. Masters, Roger D. “Jean-Jacques Is Alive and Well: Rousseau and Contemporary
Sociobiology.” Daedalus, vol. 107, no. 3, 1978, pp. 93–105,
14. McKenzie, Lionel A. “Rousseau’s Debate with Machiavelli in the Social Contract.”
Journal of the History of Ideas, vol. 43, no. 2, 1982, pp. 209–28,
https://doi.org/10.2307/2709200. Accessed 22 Apr. 2022__________________________9
15. Morgenstern, Mira. “Jean-Jacques Rousseau: Politics as Enlightenment Critique.”

Historical Reflections / Réflexions Historiques, vol. 26, no. 3, 2000, pp. 363–86,
http://www.jstor.org/stable/41299183x`. Accessed 22 Apr. 2022.____________________6
16. Ritchie, David G. “Contributions to the History of the Social Contract Theory.” Political
Science Quarterly, vol. 6, no. 4, 1891, pp. 656–76, https://doi.org/10.2307/2139203.
Accessed 22 Apr. 2022.___________________________________________________12
17. Rosenberg, Aubrey. The French Review, vol. 67, no. 2, 1993, pp. 357–58,
http://www.jstor.org/stable/397388. Accessed 22 Apr. 2022_______________________10
18. Rousseau, Emile, and Laurence D. Cooper. “Human Nature and the Love of Wisdom:
Rousseau’s Hidden (and Modified) Platonism.” The Journal of Politics, vol. 64, no. 1,
2002, pp. 108–25, http://www.jstor.org/stable/2691667. Accessed 22 Apr. 2022.______11
19. Salkever, Stephen G. “Interpreting Rousseau’s Paradoxes.” Eighteenth-Century Studies,

vol. 11, no. 2, 1977, pp. 204–26, https://doi.org/10.2307/2738384. Accessed 22 Apr. 2022
________________________________________________________________________9

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20. Schwitzgebel, Eric. “Human Nature and Moral Education in Mencius, Xunzi, Hobbes,
and Rousseau.” History of Philosophy Quarterly, vol. 24, no. 2, 2007, pp. 147–68,
21. Scott, John T. “The Theodicy of the Second Discourse: The ‘Pure State of Nature’ and
Rousseau’s Political Thought.” The American Political Science Review, vol. 86, no. 3,
1992, pp. 696–711, https://doi.org/10.2307/1964132. Accessed 22 Apr. 2022._________12
22. Shklar, Judith N. “Jean-Jacques Rousseau and Equality.” Daedalus, vol. 107, no. 3, 1978,
pp. 13–25, http://www.jstor.org/stable/20024561. Accessed 22 Apr. 2022.____________6
23. Simon, Julia. “Singing Democracy: Music and Politics in Jean-Jacques Rousseau’s
Thought.” Journal of the History of Ideas, vol. 65, no. 3, 2004, pp. 433–54,
http://www.jstor.org/stable/3654140. Accessed 22 Apr. 2022._____________________14
24. Temmer, Mark J. “Art and Love in the Confessions of Jean-Jacques Rousseau.” PMLA,
vol. 73, no. 3, 1958, pp. 215–20, https://doi.org/10.2307/460238. Accessed 22 Apr. 2022.
________________________________________________________________________8
25. Thomas, Paul. “Jean-Jacques Rousseau, Sexist?” Feminist Studies, vol. 17, no. 2, 1991,
pp. 195–217, https://doi.org/10.2307/3178331. Accessed 22 Apr. 2022._______________6
26. Waterhouse, Francis A. “An Interview with Jean Jacques Rousseau.” PMLA, vol. 37, no.
1, 1922, pp. 113–27, https://doi.org/10.2307/457210. Accessed 22 Apr. 2022._________10
27. WEED, RONALD. “Jean-Jacques Rousseau on Civil Religion: Freedom of the

Individual, Toleration, and the Price of Mass Authenticity.” Civil Religion in Political
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POLITICAL SCIENCE PROJECT SEMESTER II

RAJIV GANDHI NATIONAL

JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL CONTRACT

Submitted By: Submitted to:

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2. Research Question Formed

3. Research Methodology Used

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ROUSSEAU’S ROAD TO PHILOSOPHY

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10 | P a g e JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL

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1. Collins, Peter M. “Rousseau’s Philosophy (or Philosophies?) Of Education.” The Irish

3. Durer, Christopher S. “Melville’s ‘The Confidence-Man’ and Jean-Jacques Rousseau.”

5. Havens, George R. “Rousseau’s Doctrine of Goodness According to Nature.” PMLA, vol.

7. Jean-Jacques Rousseau. Photogravure. https://jstor.org/stable/community.24814656. <a

8. Johnston, Guillemette. “Representation, Poeticity, and Reading in the Writings of Jean-

11. MacCannell, Juliet Flower. “Nature and Self-Love: A Reinterpretation of Rousseau’s

15. Morgenstern, Mira. “Jean-Jacques Rousseau: Politics as Enlightenment Critique.”

19. Salkever, Stephen G. “Interpreting Rousseau’s Paradoxes.” Eighteenth-Century Studies,

17 | P a g e JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL

27. WEED, RONALD. “Jean-Jacques Rousseau on Civil Religion: Freedom of the

18 | P a g e JEAN JACQUES ROUSSEAU: PHILOSOPHY AND SOCIAL

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