Rousseau wants to preserve freedom and equality in politics. But you can find it. such a form of association that would correspond to nature. What is important here is not the form, in the sense of the form of rule of the ancient classifications, what is important here is the essence. Montesquieu was right when he pointed out the possibility of despotic republics like the Venusian one. He only developed Bodin’s thought: “based on the form of the constitution, it is still impossible to draw a direct conclusion regarding the spirit of government; Even in a monarchical state the spirit of government can be republican, but “in republics it is very despotic.”
Looking for the essence of association (i.e., the relationship between its political institutions and the position of the individual in it), the political individualism of the 18th century differs from the political individualistic tendencies of the 17th century.
[fragment illegible in the scan of the first edition]
This is the meaning of blame. Montesquieu and Thomas Pan.
[fragment illegible in the scan of the first edition]
a al 5
This is best seen in the political interpretation of Spinoza, who adapts his political combination to the individualistic elements of the natural legal doctrine based on the forms of government of the ancient classification.
Rousseau in this regard took advantage of Montesquieu’s erudition, his understanding of civil and political freedom,
and merged them into an individual - a sovereign under the auspices of the general will of the people.
To understand the significance of Rousseau for the doctrine of political individualism, it is necessary to remember the original philosophical views of the thinker Genevscato.
This is idealism and optimism, along with the rashonalistic method with which he operates.
Rousseau idealizes primitive man and the natural state. Rousseau believes in the innate sincerity and benevolence of human nature.
Sciences and art developed, but moral valor disappeared. This is observed at all times °).
Misguided civilization and the deceptions of the commanding classes created political fetters—fetters on human freedom *). Having not found a satisfactory solution to the question of human cohabitation from his predecessors Grosz, Spinoza, Hobbes, Sidney, Locke and Montesquieu (whose names are found in Emile, the Social Contract and Letters from the Mountain), he formulated his “proMeshe Yuyupaashepaya” (cited above) and made an attempt to resolve it purely rationalistically, on the basis of his mentioned philosophies.
soyskikh vzrЪry. He wanted to justify the state, but not to explain its historical origin. For this, Rousseau thought, it is enough to remind a person of his true purpose.
[fragment illegible in the scan of the first edition]
2) See “Did the revival of science and the arts contribute to the purification of morals?”
[fragment illegible in the scan of the first edition]
gender, freedoms and equality of the individual, it is enough to return to these properties and make them the starting points of political construction with the help of a social contract in order to find a perfect political association in which the general will of the people - the source of law - will prevail. It is a collection of private wills (zopipe 4е у0101{65 ragysiNegez *) of sincere and benevolent individuals; Its goal is the happiness and benefit of the members of the association. She is never wrong ®). With such unanimity, why separate individual and political freedom?
After all, this would mean double citizen 3). Whereas Rousseau wants, so to speak, to transplant the natural individual into the political state, grafting human reason onto the instincts of the savage; Instead of the power of the natural state, give law and justice to political association. Natural freedom to find a strong guarantee in such an association - a political whole, which will replace the mediation the contract is a natural state. Reasoning this way, one cannot, of course, transplant part of the natural individual and leave part intact, as Spinoza, Sidney, Locke, and especially Thomas Pan do. That’s why Rousseau proposed: “Swasip 4e poz she ep soshty for regzople her 1oshe for riizzapse 03 Sha zargbshe @tesyop @e Ta uo10t6 ©6p6ga]e; her popz geseuopz ep sogrz wedding tenge sotishe ragbe step Chi 10sch "). And let the individual not be afraid
[fragment illegible in the scan of the first edition]