Discourse on the Arts and Sciences

Last updated
RousseauDiscourseSciencesArt.jpg
Original edition
Author Jean-Jacques Rousseau
Original titleDiscours sur les sciences et les arts
CountryFrance
LanguageFrench
PublisherGeneva, Barillot & fils [i. e. Paris, Noël-Jacques Pissot]
Publication date
1750
Published in English
London, W. Owen, 1751

A Discourse on the Moral Effects of the Arts and Sciences (1750), also known as Discourse on the Sciences and Arts (French: Discours sur les sciences et les arts) and commonly referred to as The First Discourse, is an essay by Genevan philosopher Jean-Jacques Rousseau which argued that the arts and sciences corrupt human morality. It was Rousseau's first successfully published philosophical work, and it was the first expression of his influential views about nature vs. society, to which he would dedicate the rest of his intellectual life. This work is considered one of his most important works.

Contents

Topic of the essay

Rousseau wrote Discourse in response to an advertisement that appeared in a 1749 issue of Mercure de France , in which the Academy of Dijon set a prize for an essay responding to the question: "Has the restoration of the sciences and arts contributed to the purification of morals?" According to Rousseau in his Confessions , "Within an instant of reading this [advertisement], I saw another universe and became another man." Rousseau had found the idea to which he would passionately dedicate the rest of his intellectual life: the destructive influence of civilization on human beings. Rousseau felt a sudden and overwhelming inspiration "that man is naturally good, and that it is from these institutions alone that men become wicked". Rousseau was able to retain only some of the thoughts, the "crowd of truths", that flowed from that idea—these eventually found their way into his Discourses and his novel Émile . [1] Rousseau's First Discourse drew inspiration, from a variety of sources, and even copied passages from other works without inspiration. Some of these sources include Montesquieu's Spirit of the Laws and Plutarch's Lives . [2] :29 The line with which Rousseau opens the discourse is a quote in Latin from Horace's On the Art of Poetry (line 25), which translates into: "We are deceived by the appearance of right."

According to Rousseau, the arts and sciences was accompanied by the corruption of morals. [2] :23 Before civilisation, humans lived "rustic but natural" lives untainted by the "perfidious veil of politeness", and by "all those vicious ornaments" of fashion. [2] :24 Using examples from Athens, Sparta, and Rome, Rousseau wrote that the arts and sciences sap humans of their virtue and ability to defend against invasion. [2] :24 Rousseau argued that human civilisation has become decadent as a result of their own cultural progress. [2] :26 However, Rousseau did not provide a clear account of how cultural progress had led to this decline. [2] :26

In his work Rousseau, Judge of Jean-Jacques, Rousseau used a fictional Frenchman as a literary device to lay out his intent in the Discourse on the Arts and Sciences and his other systematic works. The character explains that Rousseau was showing the "great principle that nature made man happy and good, but that society depraves him and makes him miserable....vice and error, foreign to his constitution, enter it from outside and insensibly change him." The character describes the Discourse on the Arts and Sciences as an effort "to destroy that magical illusion which gives us a stupid admiration for the instruments of our misfortunes and [an attempt] to correct that deceptive assessment that makes us honor pernicious talents and scorn useful virtues. Throughout he makes us see the human race as better, wiser, and happier in its primitive constitution; blind, miserable, and wicked to the degree that it moves away from it. His goal is to rectify the error of our judgements in order to delay the progress of our vices, and to show us that where we seek glory and renown, we in fact find only error and miseries". [1]

An example of one of "those metaphysical subtleties" that Rousseau may have been referring to was the consideration of materialism or Epicureanism. Scholar Victor Gourevitch, examining Rousseau's Letter to Voltaire , notes: "Although he returns to the problem of materialism throughout his life, Rousseau does not ever discuss it at any length. He chooses to write from the perspective of the ordinary course of things, and philosophical materialism breaks with the ordinary course of things. It is what he early called one of those metaphysical subtleties that do not directly affect the happiness of mankind". [3]

Rousseau went on to win first prize in the contest and—in an otherwise mundane career as composer and playwright, among other things—he had newfound fame as a philosopher. Scholar Jeff J.S. Black points out that Rousseau is one of the first thinkers within the modern democratic tradition to question the political commitment to scientific progress found in most modern societies (especially liberal democracies) and examined the costs of such policies. [1] In the Discourse on the Arts and Sciences, Rousseau "authored a scathing attack on scientific progress...an attack whose principles he never disavowed, and whose particulars he repeated, to some extent, in each of his subsequent writings." [1]

Response

Rousseau anticipated that his essay would cause "a universal outcry against [him]", but held that "a few sensible men" would appreciate his position. He holds that this will be because he has dismissed the concerns of "men born to be in bondage to the opinions of the society in which they live in." In this he includes "wits" and "those who follow fashion". He maintains that those who reflexively support ways of thinking that mirror the times they live in merely "play the free-thinker and the philosopher", and had they lived during the age of the French Wars of Religion these same people would have joined the Catholic League and "been no more than fanatics" advocating the use of force to suppress Protestants. [4]

Rousseau's argument was controversial, and drew a great number of responses. One from critic Jules Lemaître (1853–1914) called the instant deification of Rousseau as "one of the strongest proofs of human stupidity." Several critics argued that the idea of an ancient golden age was a myth, and argued that Rousseau failed to indicate at what point humans' moral decline occurred. [2] :30 Rousseau himself answered five of his critics in the two years or so after he won the prize. Among these five answers were replies to Stanisław Leszczyński, former King of Poland, the Abbé Raynal, and the "Last Reply" to the philosopher Charles Borde. These responses provide clarification for Rousseau's argument in the First Discourse, and begin to develop a theme he further advances in the Discourse on Inequality – that misuse of the arts and sciences is one case of a larger theme, that man, by nature good, is corrupted by civilization. Inequality, luxury, and the political life are identified as especially harmful. Critics also noted that Rousseau did not offer any solutions to the corruption of human morals. Rousseau acknowledged this, noting that he had only tried to locate its sources rather than to find a solution. [2] :42

Oddly, Rousseau, who claims to be motivated by the idea of bringing forth something to promote the happiness of mankind, sets most of humanity as his adversaries. [1] Scholar Jeff J. S. Black points out that this is because Rousseau wants his work to outlive him. Rousseau holds that if he wrote things that were popular with the fashionable and trendy, his work would fade with the passing of fashion, "To live beyond one's century, then, one must appeal to principles that are more lasting and to readers who are less thoughtless." [1]

Rousseau's own assessment of his First Discourse was ambiguous. In one letter he described it as one of his "principal writings," and one of only three in which his philosophical system is developed (the others being the Discourse on Inequality and Émile ), but in another instance he evaluated it as "at best mediocre." [5]

Notes

  1. 1 2 3 4 5 6 Jeff J.S. Black (January 16, 2009). Rousseau's Critique of Science: A Commentary on the Discourse on the Sciences and the Arts. Lexington Books.
  2. 1 2 3 4 5 6 7 8 Wokler, Robert (2001). Rousseau: a very short introduction. Very short introductions. Oxford: Oxford Univ. Press. ISBN   978-0-19-280198-2.
  3. Todd Breyfogle, ed. (1999). Literary Imagination, Ancient and Modern: Essays in Honor of David Grene. University of Chicago Press.
  4. Jean-Jacques Rousseau (1973). The Social Contract and Discourses. G.D.H. Cole (trans.). Everyman's Library.
  5. Campbell (1975), 9.

Related Research Articles

<span class="mw-page-title-main">Jean-Jacques Rousseau</span> Genevan philosopher, writer, and composer (1712–1778)

Jean-Jacques Rousseau was a Genevan philosopher (philosophe), writer, and composer. His political philosophy influenced the progress of the Age of Enlightenment throughout Europe, as well as aspects of the French Revolution and the development of modern political, economic, and educational thought.

Materialism is a form of philosophical monism which holds that matter is the fundamental substance in nature, and that all things, including mental states and consciousness, are results of material interactions of material things. According to philosophical materialism, mind and consciousness are by-products or epiphenomena of material processes, without which they cannot exist. Materialism directly contrasts with idealism, according to which consciousness is the fundamental substance of nature.

<span class="mw-page-title-main">Noble savage</span> Stock character

In Western anthropology, philosophy, and literature, the noble savage is a stock character who is uncorrupted by civilization. As such, the noble savage symbolizes the innate goodness and moral superiority of a primitive people living in harmony with Nature. In the heroic drama of the stageplay The Conquest of Granada by the Spaniards (1672), John Dryden represents the noble savage as an archetype of Man-as-Creature-of-Nature.

<span class="mw-page-title-main">Social contract</span> Concept in political philosophy

In moral and political philosophy, the social contract is an idea, theory or model that usually, although not always, concerns the legitimacy of the authority of the state over the individual. Conceptualized in the Age of Enlightenment, it is a core concept of constitutionalism, while not necessarily convened and written down in a constituent assembly and constitution.

<span class="mw-page-title-main">Jacques Derrida</span> Algerian-French philosopher (1930–2004)

Jacques Derrida was an Algerian-born French philosopher. He developed the philosophy of deconstruction, which he utilized in a number of his texts, and which was developed through close readings of the linguistics of Ferdinand de Saussure and Husserlian and Heideggerian phenomenology. He is one of the major figures associated with post-structuralism and postmodern philosophy although he distanced himself from post-structuralism and disowned the word "postmodernity".

<span class="mw-page-title-main">Richard Rorty</span> American philosopher

Richard McKay Rorty was an American philosopher. Educated at the University of Chicago and Yale University, he had strong interests and training in both the history of philosophy and in contemporary analytic philosophy. Rorty's academic career included appointments as the Stuart Professor of Philosophy at Princeton University, Kenan Professor of Humanities at the University of Virginia, and Professor of Comparative literature at Stanford University. Among his most influential books are Philosophy and the Mirror of Nature (1979), Consequences of Pragmatism (1982), and Contingency, Irony, and Solidarity (1989).

In the 19th century, the philosophers of the 18th-century Enlightenment began to have a dramatic effect on subsequent developments in philosophy. In particular, the works of Immanuel Kant gave rise to a new generation of German philosophers and began to see wider recognition internationally. Also, in a reaction to the Enlightenment, a movement called Romanticism began to develop towards the end of the 18th century. Key ideas that sparked changes in philosophy were the fast progress of science, including evolution, most notably postulated by Charles Darwin and Jean-Baptiste Lamarck, and theories regarding what is today called emergent order, such as the free market of Adam Smith within nation states, or the Marxist approach concerning class warfare between the ruling class and the working class developed by Karl Marx and Friedrich Engels. Pressures for egalitarianism, and more rapid change culminated in a period of revolution and turbulence that would see philosophy change as well.

Social theories are analytical frameworks, or paradigms, that are used to study and interpret social phenomena. A tool used by social scientists, social theories relate to historical debates over the validity and reliability of different methodologies, the primacy of either structure or agency, as well as the relationship between contingency and necessity. Social theory in an informal nature, or authorship based outside of academic social and political science, may be referred to as "social criticism" or "social commentary", or "cultural criticism" and may be associated both with formal cultural and literary scholarship, as well as other non-academic or journalistic forms of writing.

<span class="mw-page-title-main">General will</span> Term in political philosophy

In political philosophy, the general will is the will of the people as a whole. The term was made famous by 18th-century Genevan philosopher Jean-Jacques Rousseau.

<i>Discourse on Inequality</i> Work by Jean-Jacques Rousseau

Discourse on the Origin and Basis of Inequality Among Men, also commonly known as the "Second Discourse", is a 1755 treatise by philosopher Jean-Jacques Rousseau, on the topic of social inequality and its origins. The work was written in 1754 as Rousseau's entry in a competition by the Academy of Dijon, and was published in 1755.

Discourse is a use of written or spoken communication.

French philosophy, here taken to mean philosophy in the French language, has been extremely diverse and has influenced Western philosophy as a whole for centuries, from the medieval scholasticism of Peter Abelard, through the founding of modern philosophy by René Descartes, to 20th century philosophy of science, existentialism, phenomenology, structuralism, and postmodernism.

The Preliminary Discourse to the Encyclopedia of Diderot is the primer to Denis Diderot's Encyclopédie ou Dictionnaire raisonné des sciences, des arts et des métiers, par une Société de Gens de lettres, a collaborative collection of all the known branches of the arts and sciences of the 18th century French Enlightenment. The Preliminary Discourse was written by Jean Le Rond d'Alembert to describe the structure of the articles included in the Encyclopédie and their philosophy, as well as to give the reader a strong background in the history behind the works of the learned men who contributed to what became the most profound circulation of the knowledge of the time.

<span class="mw-page-title-main">Maurice Cranston</span> British philosopher

Maurice William Cranston was a British philosopher, professor and author. He served for many years as Professor of Political Science at the London School of Economics, and was also known for his popular publications. In the late 1970s and early 1980s he was Professor of Political Theory at the European University Institute in Florence (Italy).

Essay on the Origin of Languages is an essay by Jean-Jacques Rousseau published posthumously in 1781. Rousseau had meant to publish the essay in a short volume which was also to include essays On Theatrical Imitation and The Levite of Ephraim. In the preface to this would-be volume, Rousseau wrote that the Essay was originally meant to be included in the Discourse on Inequality, but was omitted because it "was too long and out of place". The essay was mentioned in Rousseau's 1762 book, Emile, or On Education.

<span class="mw-page-title-main">Philosophy of color</span> Dispute between color realism and fictionalism

The philosophy of color is a subset of the philosophy of perception that is concerned with the nature of the perceptual experience of color. Any explicit account of color perception requires a commitment to one of a variety of ontological or metaphysical views, distinguishing namely between externalism/internalism, which relate respectively to color realism, the view that colors are physical properties that objects possess, and color fictionalism, the view that colors possess no such physical properties.

This is a list of articles in modern philosophy.

The Abbé Claude Yvon was a French encyclopédiste, a savant who contributed to the Encyclopédie edited by Denis Diderot and Jean le Rond d'Alembert.

<span class="mw-page-title-main">Essay on the Life of Seneca</span>

Essay on the Life of Seneca was one of the final works of Denis Diderot. It contains an analysis of the life and works of Seneca, criticism of La Mettrie and Jean-Jacques Rousseau, autobiographical notes, and a tribute to modern America. It was published in 1779. In 1782 a revised and expanded version of this essay titled Essay on the Reigns of Claudius and Nero was published.

References