Mchten Sie Encyclopedie: Eruption of Mount Vesuvius in 1754; Copper engraving from: Diderot & d'Alembert 'Encyc kaufen? For example, Rousseau elaborates on the moral results of Muralt's claim that theatre perverts the relationship of things. He argues that the presence and authority of women in public spaces corrupts the male youth, turning them effeminate and void of patriotic passion. In a personal letter, Rousseau wrote that he was not ignorant that Voltaire had played a part in d'Alembert's entry, and indeed, he dedicates a substantial portion of the Letter to critiquing Voltaire's play, Mahomet.Footnote9 Thus, many scholars read his open letter to d'Alembert as a simultaneous response to Voltaire.Footnote10. 1 Ronald Grimsley, Jean d'Alembert (London, 1963), 5277. Comments. While Montesquieu's treatment of the theatre has been largely neglected by the scholarship, it appears not to have been neglected by Rousseau. de Montesquieu rightly calls a fine law the one which excludes from public office the citizens who fail to pay their own debts or those of [their] fathers after their death.Footnote5, What d'Alembert intended as an encomium, Jean-Jacques Rousseau regarded as an outrage.Footnote6 In 1758 Rousseau penned an open letter to d'Alembert expressing his indignation at the essay's claims regarding his beloved birthplace. See also Coleman, who discerns the same influence, but who maintains that Rousseau's view of what Montesquieu calls l'esprit general is [] much less accommodating than that of the constitutional jurist; see Coleman, Rousseau's Political Imagination, 4445, note 6. 48 Letter, 270. 83 Spirit, 19.5, 310 (2: 559). Get Annual Plans at a discount when you buy 2 or more! In the Letter, Rousseau rejected the traditional notion of male politicians being responsible for moral reform, and thought it was women's responsibility. Writing to Gilbert Imlay from France in 1784, she contemplated buying their daughter a sash "to honour J. J. Rousseau and why not?for I have always been half in love with him." 1 Half in love, indeed - and half infuriated. Rousseau endeavours quite extensively in the Letter to counter the appeal of commerceboth economic and socialas Montesquieu depicts its pleasing character and salutary effects in The Spirit of the Laws. 177. The Enlightenment was a diverse movement, represented in France by writers such as Voltaire, Diderot and the authors of the Encyclopdie. Thus, consideration of Rousseau's Letter helps to establish the formative character of the elder's thought on that of the younger. Please wait while we process your payment. Here, he began to write his famous autobiography, Confessions, and formally renounced his Genevan citizenship. 32 Spirit, 12.2, 188. Free trial is available to new customers only. As soon as they are elected, it is a slave, it is nothing; see Rousseau, Social Contract, in Collected Writings, IV, 3.15, 192. That minimal creed put Rousseau at odds with the orthodox adherents of the churches and with the openly atheistic philosophes of Paris, so that despite the enthusiasm that some of his writings, and especially The New Eloise, excited in the reading public, he felt himself increasingly isolated, tormented, and pursued. At this time, Rousseau wants to serve that truth that contributes to the "public good," that is to say, to all individuals. They eventually became lovers, and des Warens persuaded him to convert to Catholicism. Rousseaus attack on the theater proved to be an important turning point in his career as he decisively broke withother Enlightenment thinkers over questions of religion, gender, and contemporary social culture. In both the Persian Letters and The Spirit of the Laws, Montesquieu points to the theatre as a locus of sociability that has a transformative effect on its auditors. Catherine Larrre notes that although Montesquieu grants that the ancient republics needed to restrict the female presence in the public sphere so as to preserve their mores, in modernity, and especially in monarchies, feminine tastes are the spring of the commercial activity that results in a thriving public sphere: the positive effects of commerce are global ones, however much it turns individuals to self-interest, depriving them of virtue; see Catherine Larrre, Montesquieu on Economics and Commerce, in Montesquieu's Science of Politics, edited by David W. Carrithers, Michael A. Mosher, and Paul A. Rahe (Lanham, MD, 2001], 33574 (347, cf. [4], Rousseau portrays Geneva in a very romantic and positive light, where people are productive, happy and hard at work, but he also recognizes the extreme wealth and poverty in the city. Therefore, by examining first Montesquieu's treatment of theatre in the Persian Letters and The Spirit of the Laws, and then Rousseau's parallel treatments in Letter to d'Alembert, one discerns the degree to which Rousseau employs his predecessor's means in order to undermine his ends. After naming these passions in particular, Montesquieu immediately observes: Those who write on morality for us and so strongly proscribe the theaters make us feel sufficiently the power of music on our souls.Footnote16 Thus, Montesquieu here testifies to the power that theatre has over the feelings, and hence the actions, of human beings. They say that however slightly one man knows another, he has the right to suffocate him. -36:18. However, Rousseau was later to write in his autobiography, Confessions, that "in all of Europe [Discourse on Inequality] found only a few readers who understood it, and of these none who wished to talk of it." On Rousseau's awareness of these apparent paradoxes, see Jean-Jacques Rousseau, "Letter to D'Alembert on the Theatre," in Politics and the Arts, trans. [4], Towards the middle of this final section Rousseau reasons that the theatre does very little good for the poor, who cannot afford the taxes required to support a theatre. Allan Bloom makes the claim that Voltaire persuaded d'Alembert [] to insert a passage (which Rousseau insists Voltaire himself wrote) in an otherwise laudatory presentation suggesting that Geneva should have a theatre; see Allan Bloom, Introduction, Jean-Jacques Rousseau, Politics and the Arts: Letter to M. D'Alembert on the Theater, translated by Allan Bloom (New York, NY, 1960), xi-xxxiv (xv). Rousseau came under increasing attack, in print and in practice, from the French monarchy, Voltaire and many others. Many scholars have identified the decisive influence of Montesquieu's treatment of the ancient city in Rousseau's thought more generally, but have not yet fully explored the role that Montesquieu's treatment of the theatre plays in Rousseau's Letter. 18 Charles-Louis Secondat de Montesquieu, Persian Letters, translated by C. J. Betts (London, 2004, first published in 1979), letter 28, 79 (1:172). In making this case in Letter to d'Alembert, Rousseau engages Montesquieu's thought by confirming some aspects of his predecessor's reflections while challenging others, frequently adopting Montesquieu's very language in order to counter the trends his predecessor's work might promote. Rousseau's essay critiqued the immorality of the Parisian theater and argued that a theater in Geneva would have a similarly corruptive effect on their society. Similarly, Susan Okin notes that Rousseau held to his ''reactionary'' ideas Discourse on Inequality was completed in May 1754, and published in 1755. Some six years later Saint-Preux returns from his travels and is engaged as tutor to the Wolmar children. 11 Paul A. Rahe, Soft Despotism, Democracy's Drift: Montesquieu, Rousseau, Tocqueville, and the Modern Prospect (New Haven, CT, 2009), 120. People also read lists articles that other readers of this article have read. In subjecting the type of sociability that a theatre engenders to finely-grained analysis, Rousseau offers examples and language remarkably akin to those that Montesquieu employs in The Spirit of the Laws, yet he uses Montesquieu's teaching in order to oppose some of the very assertions his predecessor makes. [2], Rousseau believed that the theatre took people away from the community, and replaced any patriotic, unifying spirit with artificial emotions. The Letter shows Rousseau's tendency to think of the events in his own life as highly significant, as reflections of the larger social picture. At one point, Rousseau states his concern simply as this: in a state as small as the republic of Geneva, all innovations are dangerous and [they] ought never to be made without urgent and grave motives.Footnote79 This passage mirrors Montesquieu's teaching throughout The Spirit of the Laws, which he encapsulates in its preface: changes can be proposed only by those who are born fortunate enough to fathom by a stroke of genius the whole of a state's constitution.Footnote80 Thus, with an inflection borrowed from Montesquieu, Rousseau warns any would-be proposer of improvements to Geneva that even seemingly small and well-intentioned, but ill-considered, changes can have significant deleterious consequences. Whereas Montesquieu sees the theatre as a salutary way of teaching morality and sympathy, Rousseau condemns it as a corrupting influence. In 1756, Rousseau left Paris. 64 Mosher, Judgmental Gaze of European Women, 30; Schaub, Erotic Liberalism, 14243. Rousseau's later quarrel with Voltaire was legendary for its violence . Contact us 6 Rousseau authored many of the entries related to music in the Encyclopdie as well as the article Economie, in Encyclopdie, ou dictionnaire raisonn des sciences, des arts et des mtiers, etc., edited by Denis Diderot and Jean-Baptiste le Rond d'Alembert; see University of Chicago, IL: ARTFL Encyclopdie Project (Spring 2013 Edition), edited by Robert Morrissey, http://artflsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?c.4:599.encyclopedie0513 [accessed 18 June 2014]. In this different context religion plays a different role. But see, for example, Grimsley, d'Alembert, 5354; Gargett, Vernet, Geneva, and the Philosophes, 14546. The free trial period is the first 7 days of your subscription. In the decadence of France, Rousseau claims the most esteemed woman is the one who is most social, most talked about, judgmental and authoritative. The letter attracted remarkable attention; over four hundred articles and pamphlets were written in response to it. Letter of M. d'Alembert to M. J. J. Rousseau ; "Response to the anonymous letter written by members of the legal profession" ; Letter from Julien-David Leroy to Rousseau ; From Rousseau to Leroy. Ace your assignments with our guide to Discourse on Inequality! Rousseau adheres to Montesquieu's specific terminology here, even though Muralt makes a brief but related statement: foreigners would rather go to France than elsewhere [ceux-l iront pltt en France qu'ailleurs]; see Muralt, Lettres, 225, cf. If you don't see it, please check your spam folder. For example, Rousseau in his Letter both adopts and adapts salient elements of Montesquieu's juxtaposition of French and English societies in Book 19. The Scottish philosopher David Hume took him there and secured the offer of a pension from King George III; but once in England, Rousseau became aware that certain British intellectuals were making fun of him, and he suspected Hume of participating in the mockery. Montesquieu devotes the entirety of Part 4 of Spirit to commerce and population. 69 Letter, 328 (5: 95). His First Discourse, on the Arts and Sciences, won first prize in a competition run by the Dijon Academy, and he had an opera and a play performed to great acclaim. Muralt uses the word timide only twice in his description of England, neither of which occurs in a comparable context; see Muralt, Lettres, 107, 130. For example, he condemns a law of the Visigoths that permitted the children of an adulterous wife to accuse her of that crime and to torture the family's slaves in order to extract evidence: This was an iniquitous law that, in order to preserve the mores, overturned nature, in which the mores have their origin.Footnote40 At this point, Montesquieu turns to Racine's play and presents it as an appealing contrast to such civil laws that are contrary to natural law.Footnote41 Indeed, Montesquieu concludes his discussion of Phaedra with a reflection on the relation of pleasure and nature: The accents of nature cause this pleasure; it is the sweetest of all voices.Footnote42 Racine's tragedy displays for its audience Hippolytus's admirable decisions rooted in his unconditional respect for his kin, even in light of his father's failure to distinguish between guilt and innocence. Thus, [i]n the theater we congratulate ourselves for our moral sensitivity while remaining isolated from irksome involvement with our fellows; see Christopher Kelly, Rousseau and the Case for (and Against) Censorship, in Jean-Jacques Rousseau, Critical Assessments of Leading Political Philosophers, edited by John T. Scott, 4 vols (New York, NY, 2006, first published in 1997), IV, 20122 (209). Here is a lecture on Rousseau's Letter to D'Alembert. Aspects of Rousseau's ideas from Discourse on Inequality, particularly his idea of a system of increasing needs that govern modern society are found in Hegel's account of civil society, and perhaps in Marx's idea of alienated labour. Moreover, theatre is incompatible with the rural mindset, where people work hard, and as a result should find simple relaxation pleasurable, rather than the extravagant, over-stimulating entertainment which retards the imagination. By the time his Lettre dAlembert sur les spectacles (1758; Letter to Monsieur dAlembert on the Theatre) appeared in print, Rousseau had already left Paris to pursue a life closer to nature on the country estate of his friend Mme dpinay near Montmorency. [4], The Letter starts off with a more grim and urgent tone, then shifting at the end to a brighter and optimistic one when the community oriented solution to the problem of the theatre is discussed. for a customized plan. 54 Letter, 271. Find many great new & used options and get the best deals for Music and the French Enlightenment: Rameau and the Philosophes in Dialogue by Cy at the best online prices at eBay! Members will be prompted to log in or create an account to redeem their group membership. Rousseau was particularly opposed to the adoption of French mores in Geneva; see Whatmore, Against War and Empire, 50, 59. Jean le Rond d'Alembert's article on Geneva ignited much controversy when it was published in 1757 in the seventh volume of l'Encyclopdie.Footnote1 The article, which names Geneva as one of the most flourishing cities of Europe, served as a vehicle by which d'Alembert endeavoured to promote not only a tolerant and enlightened Christianity, but also the establishment of a theatre in the otherwise stern Calvinist city.Footnote2 D'Alembert enlists by name the authority of both Voltaire and Montesquieu to aid him in his treatment of the small, Protestant republic. 86 Letter, 298 (5: 59). When the hospitality of Mme dpinay proved to entail much the same social round as that of Paris, Rousseau retreated to a nearby cottage, called Montlouis, under the protection of the Marchal de Luxembourg. Register to receive personalised research and resources by email. In this manner, Rousseau adheres closely to Montesquieu's language, even if their ultimate judgements on the phenomenon differ. It is also halfway between a novel and a didactic essay. Because of the natural respect men have for the moral sense and timidity of women, for men to be amongst women as actresses will be a further threat to men's morality. Of course, none of this establishes that Montesquieu was not familiar with the work, given his wide reading and the work's wide circulation. Il ne veut pas ressembler aux . Discourse on Inequality was completed in May 1754, and published in 1755. But sometimes human beings forget themselves and their natural feelings. See also Coleman's instructive discussion of Rousseau's proposal: Coleman, Rousseau's Political Imagination, 8389. to start your free trial of SparkNotes Plus. Rousseau engages the Swiss author, Bat Louis de Muralt, to support his claim: It is an error, said the grave Muralt, to hope that the true relations of things will be faithfully presented in the theater.Footnote48 Rousseau is known to have obtained a copy of Muralt's Lettres sur les Anglais et les Franais in 1756, and was undoubtedly influenced by his accounts of French and English society.Footnote49 Muralt's Lettres were written in the 1690s, and widely circulated before being published in Geneva in 1725,Footnote50 which suggests that the works could be a common source for Rousseau and Montesquieu, though it is uncertain whether Montesquieu had read them.Footnote51 In his Letter, Rousseau largely agrees with Muralt's description of French society in particular, including a brief discussion of the theatre. This extension of the empire of women is against natural order. While serving as secretary to M. and Mme Dupin, he studied and took notes on Montesquieu's The Spirit of the Laws in order to aid his employers in writing their rebuttals of the work.Footnote13 Rousseau credits his predecessor throughout his corpus.Footnote14. At the end of The New Eloise, when Julie has made herself ill in an attempt to rescue one of her children from drowning, she comes face-to-face with a truth about herself: that her love for Saint-Preux has never died. In 1758, Jean Le Rond d'Alembert proposed the public establishment of a theater in Genevaand Jean-Jacques Rousseau vigorously objected. Maloy follows Eric Nelson in reading Montesquieu as favourable to the ancient republics generally and to their land reforms particularly. If the play is a comedy, for example, the content is undermined, and if it is tragic, the heroic ideals are exaggerated and placed out of the reach of man. Wed love to have you back! It was the first of Rousseau's writings to be translated into Russian. They appreciate the routines of country life and enjoy the beauties of the Swiss and Savoyard Alps. Use up and down arrows to review and enter to select. Evidence suggests that the feminist consensus on Jean-Jacques Rousseau "misogyny" is breaking down.New studies are emerging that bring to light the many sympathetic portrayals of women in Rousseau's works and the important role he ascribed to women within the family. Save over 50% with a SparkNotes PLUS Annual Plan! Did you know that with a free Taylor & Francis Online account you can gain access to the following benefits? Rousseau initially declares at the beginning of the Letter that theatre only serves to intensify rather than change established morals, positing that drama would be good for the good and bad for the vicious.Footnote73 He ultimately revises his position, however, as he embraces Montesquieu's views both of the fundamental importance of mores in a given society and of the fact that different societies require different mores as well as different laws and institutions.Footnote74 This change of orientation occurs when Rousseau seems to adopt verbatim Montesquieu's formulation that mores and manners can be effectively changed not through direct legislation but less obtrusively through the introduction of other mores and manners, or via public opinion: matters of morals and universal justice are not arranged, as are those of private justice and strict right, by edicts and laws.Footnote75 This is nearly identical to Montesquieu's advice to the legislator in 19.14: when one wants to change the mores and manners, one must not change them by the laws [] it would be better to change them by other mores and other manners.Footnote76 Rousseau's discussion of the possible elimination of duels in France through the force of public opinion provides his readers with an example of spectacle appealing to amour-propre in such a way as to mitigate vice.Footnote77 Indeed, Rousseau declares in this context: I am convinced that we will never succeed in working these changes without bringing about the intervention of women, on whom men's way of thinking in large measure depends.Footnote78 Thus, not only does Rousseau confirm Montesquieu's teaching regarding the importance of mores, but he also expressly adopts Montesquieu's very conclusion regarding the importance of female society in effecting their change. 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