Jean-Jacques: The early life and work of Jean-Jacques Rousseau 1712–1754

The paper presents important new information about the life of Jean Barbeyrac, the famous Huguenot translator of Grotius, Pufendorf, and Cumberland. Based on extensive research in the Secret State Archives (Geheimes Staatsarchiv) and the archive of the French Church (Französicher Dom) in Berlin, it discusses two previously unknown letters of Barbeyrac to court officials, and the role of this interaction in his departure, in 1710, to the University of Lausanne. It also reintroduces a relatively unknown work by Barbeyrac on gambling, the Traité du Jeu (1709), and clarifies the role of various personages in the French Colony of Berlin in the early eighteenth century. The investigation articulates various family relationships of Barbeyrac and follows him to the University of Groningen (in 1717)—a relatively unexplored period of his life—whose archives have recently yielded a comprehensive inventory of his possessions. Also, by analyzing documents dealing with the life of Barbeyrac's brother, Jacques, the paper contributes to our understanding of the early modern pastorate in Brandenburg (Prussia). A prelude to a larger study of Barbeyrac and the Huguenot diaspora in Berlin, it focuses on essential texts, both old and new, which are needed for an adequate understanding of this formative period of the early German Enlightenment and its main figures.     

Émile Meyerson,d'après sa correspondance

Building upon Emile Meyerson's correspondence and other personal papers, all of them hosted by the Central Zionist Archives in Jerusalem, this article presents a mainly personal portrait of the philosopher (1859–1933). Thus this article describes his family circle in Lublin (Poland), his higher education (in Germany) and his professional course: settled in France, he worked first in chemistry, then get a job as foreign news editor and later took an important position at the Jewish Colonization Association. This article deals also with Meyerson's contacts with the French and international intellectuel milieu (scientists as well as writers).     

Rousseau’s reception as an Epicurean: from atheism to aesthetics

ABSTRACT

What did Rousseau's readers mean when they called him an ‘Epicurean’? A seemingly simple question with complex implications. This article attempts to answer it by reconstructing Rousseau's contemporary reception as an Epicurean thinker. First, it surveys the earliest and most widely read critics of the second Discourse: Prussian Astronomer Royal Jean de Castillon, Jesuit priest Louis Bertrand Castel, and Hanoverian biblical scholar Hermann Samuel Reimarus. These readers branded Rousseau an Epicurean primarily to highlight his atheism, his anti-providential and materialist natural philosophy. Then, it discusses Genevan pastor Jacob Vernet's positive assessment of Rousseau as a critic of ‘fashionable’ Epicureanism, before reconstructing Rousseau's critique of the reception of Alexander Pope's Essay on Man as an Epicurean text. These sources elucidate Rousseau's engagement with a range of ideas and argumentative positions that would inform his later self-identification as a ‘refined’ Epicurean. In particular, they highlight his interest in how a sentimental awareness of beauty might mitigate the potentially vicious effects of hedonism. The article concludes with novelist Mme. de Genlis’ critique of Rousseau's Wise Materialism, using his thoughts on the imagination to suggest some of the ways the neglected aesthetic dimensions of Rousseau's reception of Epicureanism might be developed.     

Silencing the laws to save the fatherland: Rousseau’s theory of dictatorship between Bodin and Schmitt

ABSTRACT

Jean-Jacques Rousseau devoted an important chapter of his Social Contract to the dictatorship. Carl Schmitt interpreted Rousseau’s chapter as marking the transition from ‘commissarial’ to ‘sovereign dictatorship’. This article argues that Schmitt’s interpretation is historically and conceptually inaccurate. Instead of paving the way for sovereign dictatorship, Rousseau carefully distinguished the dictatorship from the people’s sovereign authority. Taking position in the ‘debate’ between Bodin and Grotius on the relation between dictatorship and sovereignty, he argued that the dictator could provisionally suspend the people’s sovereign authority, but not abolish it. More particularly, the dictator did not possess the power to make generally binding laws, which had to remain the exclusive authority of the popular assembly. However, this did not prevent Rousseau from recognizing the dictatorship as a means for democratic reform. Rousseau thus conceived of the dictatorship as a time-limited and revocable commission to protect the constitution and to provide for a more stable and effective state organization based on the principle of popular sovereignty.     

When one heart can speak to another: the role of tenderness in Rousseau’s theory of passions

The aim of this paper is to show how tenderness (attendrissement) plays a key role in Rousseau’s theory of emotion. A deeper analysis of tenderness will shed light on the complex dynamics of Rousseau’s conception of the passions, which appears to be one of the principal means of understanding both the transition from the homme de la nature to the homme de l’homme and the development of human morality in the latter. Furthermore, the concept of attendrissement allows us to view from an unfamiliar, original standpoint a central problem of Rousseauian ethics, which has been debated, particularly in recent literature, namely that of recognition. Tenderness, thanks to its authentic and spontaneous nature, is able to retain the principles of the law of nature – pity and love of the self – while elevating them to an ethically superior height. For this reason, it might be considered a positive fulfillment of amour-propre capable of eliminating the pathological and competitive aspects that connote, from a historical but not constitutive point of view, the reciprocal interdependence of consciences.     

Robespierre's Éloge De Gresset: Sources of Robespierre's Anti‐Philosophe Discourse

One of the most important debates in the field of eighteenth‐century French intellectual history concerns the ideological significance of the rise of the cult of the Great Frenchmen. Taking this debate as a frame of reference, the paper attempts a close reading of Robespierre's Éloge de Gresset (written in 1784, published in 1785). Usually dismissed by Robespierre scholars, this text is, in fact, a very important document offering clues not only to Robespierre's intellectual formation, but also his appropriation of what he regarded as the official and conventional rhetoric of his age. These questions engage the larger debate regarding the origins of the French Revolution, in particular its ‘cultural origins’, and its intellectual origins, defined as the distillation of and interactions between competing representations of society and its relation to the public sphere. The thesis proposed is that Robespierre's eulogy of Gresset indicates that his anti‐philosophical ideas came from a much broader array of sources than previously believed. Among these sources, Gresset's 1740s–1750s polemics against the philosophes pointed the way towards the type of criticism of the Enlightenment that underpinned Robespierre's cultural revolutionary politics.     

Apology of Liberty in Lettres sur les ouvrages et le caractère de J.-J. Rousseau: Mme de Staël's Contribution to the Discourse on Natural Sociability

This article analyses Mme de Staël's ideas on liberty as they were expressed in Lettres sur les ouvrages et le caractère de J.-J. Rousseau of 1788–1789. Lettres sur les ouvrages et le caractère de J.-J. Rousseau was a reaction to highly polemical debates on liberty that originated in the discourse on natural sociability and that existed in the Parisian salon society between the 1770s and 1780s. Staël combined the two opposing philosophical and economic viewpoints, by the philosophes and Rousseau on the one hand and by Necker and the economists on the other, into a set of liberal values applicable to a new political era despite some self-contradictions. As such, Staël sustained the intellectual legacy of the French enlightenment into revolutionary France.