In this inquiry I shall endeavour always to unite what right sanctions with what is prescribed by interest, in order that justice and utility may in no case be divided. I enter upon my task without proving the importance of the subject. I shall be asked if I am a prince or a legislator, to write on politics.
Commentary on Communist history and ideology with comparisons to other Totalitarian ideologies and movements. Also links contemporary political events to ideological themes and trends. Monday, September 24, Marx versus Rousseau J. Rousseau not Karl Marx is the real father and inspiration of the contemporary Left.
Marx was a pretend-scientist and after a time most everyone quit pretending that he was a real one. Whenever and wherever its practitioners failed, as in Russia and China, the true believers refused to retreat.
Scientists, engineers, economists — few if any, know or care Rousseau alienation Karl Marx any longer. Why Marx was Right. Rousseau was a very different creature from Marx and his legacy and influence more insidious and pervasive.
Rousseau was about grievances. The authority behind the civilized structures Rousseau alienation authority is fraudulent, deserving of repudiation.
Civilization was a problem for a Rousseau, not a solution for natural human limitations, as it was generally opined to be. To civilize for Rousseau meant to exert repressive and coercive forces of social organization that resulted in unjust and arbitrary inequalities among people.
Primitive man was free, equal and happy: Marx made victimhood the origin and engine of the proletarian revolution. Moreover, Rousseau was a thinker far ahead of his time. His ideas were destined to be an energizing ideological force with unlimited potential for the production of intellectual resentment—raw, festering, and intense—as the inequalities come into view, and for the complete dismantling of traditional institutions.
The various tropes of victimhood are now firmly entrenched in our political discourse and mass culture with a language developed and refined by the Illuminati from our best universities. For the Roussean, the gross disparities, the innumerable inequalities, the invidious comparisons that one inevitably finds separating human beings are the work of inherently corrupt social forces.
Truly creative, humanizing work expresses itself in the undoing of the inequality and injustice ruthlessly established and cruelly perpetuated by the agents of social institutions. The passion expressed by the slogan became a fundamental passion of modernity that would be translated into revolutionary programs designed to carry out the smashing of the old orders.
The throne and the cross were the most obvious symbols of oppression for the French revolutionaries, corruption and immorality— the last priest was to be strangled with the entrails of the last king. Here, late in the eighteenth century, was the terrible birth of total revolution, a new, totally modern phenomenon.
One of the great ironies of Rousseau is that his reaction against the crushing of the authentic self by a false and hypocritical society unleashed a subjective and emotive orientation steeped in self-righteous resentment that has only increased the alienation associated with modern life.
It inverts the traditional conception of individual-to-institutional relationship. In both the traditional conception, and the modern inverted version, the theme of constraint vigorously asserts itself—the radically different interpretation of its role and effects creates this all important inversion.
Constraints have come to be viewed and resented as the embodiment of something quite nefarious—engines of social exploitation and sources of social inequality. The reason for this is that existing constraints, the laws, rules and norms in their abstract form appear to be necessary or fair or reasonable.
But constraints, alas, are ultimately linked to constrainers, to individuals—real people hiding behind the abstractions—who enjoy the benefits that accrue from their socially or politically advantaged positions, while avoiding the constraints themselves—gross hypocrisy at the core, always!
This is most certainly the view of Rousseau and of all his ideological progeny; it is a seductive, troubling perspective that has traveled for over two hundred years far and well into the twenty-first century.
Their vocation is the systematic dismantling of traditional institutions. These institutions reveal their moral bankruptcy and their origins in the corrupted exercise of power.
No critique of an institution renders a more withering and morally deflating verdict than when it exposes a base hypocrisy; and no institutions exist without hypocrites. These were the theorist, richly infused with the indignation that the contemplation of social misery arouses, and the revolutionary—Lenin, Mao, Castro, Pol Pot, who could fan the white-hot coals of long-smoldering moral outrage into the blazing fires of an ideological conflagration.
Alienated and detached from his own institutions, impressed with his own infallible moral insights, he remains the solidly self-righteous, resentful agent of social insurrection.I ‘Perfectibilité’ and ‘the materialist conception of history’ In conjunction with his idea of ‘alienation’, Rousseau’s idea of ‘perfectibilité’ had a great impact on Marx.
Rousseau Alienation Rousseau was born in Geneva, which was at the time a city-state and a Protestant associate of the Swiss Confederacy. Since , Geneva had been a Huguenot republic and the seat of Calvinism. Social alienation is "a condition in social relationships reflected by a low degree of integration or common values and a high degree of distance or isolation between individuals, or between an individual and a group of .
Jean-Jacques Rousseau ( - ) was, arguably, the most original, profound, and creative writer of the eighteenth century, but also the most controversial, and his work continues to .
Realization of the general will requires total alienation of all rights to the community (perfect equality) commitment to the public good (agree to be directed by the general will=perfect reciprocity) and participation in the exercise of sovereign power (absolute obligation).
Rousseau goes on to say that the structure and customs of this. Search in over Osho books full of humor and wisdom at your fingertips. From Attachment to Zarathustra, from Anarchism to Zen, from Awareness to Zorba the Buddha – it is all here.