L'ancien français, 3e édition by Gaston Zink

By Gaston Zink

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474. ” Collected Writings, vol. v, p. 341. See also Starobinski, Transparency and Obstruction, p. 287. 65 Rousseau, “Confessions,” in Collected Writings, vol. v, p. 326. 66 See E. Cassirer, The Question of Jean-Jacques Rousseau, ed. and trans. P. Gay (Bloomington: Indiana University Press, 1963), pp. 74–5; Wokler, “Rousseau’s Reading,” p. 91. Rousseau’s work as creator is, of course, not limited to his Freeing man from sin 23 refashioning of man in the Second Discourse, but extends to other works, most notably Julie and Emile.

51 Why is this controversy so significant? ”52 To assume that the truest religion is also the most social would be a mistake, and Rousseau sees great difficulties in reconciling such an assumption with the facts. ” In considering the endless persecutions and sacrifices of blood that every religion offers to its God, Rousseau realizes that they result not from a zeal for salvation, but from amour propre and pride. The only way to remove the “dagger from intolerance” is to free people from the fear and intimidation imposed by priests, and allow them to reason about religion.

Golinski, and S. Schaffer (University of Chicago Press, 1999), pp. 272–306. 3 One could say that all studies of the Second Discourse address this question, but, for our purpose, notable discussions of the transition from the Discourse’s first to the second part include P. de Man’s Allegories of Reading: Figural Language in Rousseau, Nietzsche, Rilke, and Proust (New Haven: Yale University Press, 1979), pp. 135–59. See also P. Lacoue-Labarthe, Poétique de l’ histoire (Paris: Galilée, 2002); and L.

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