Philosophy, 47 , pp. History and Imperialism: Writings, — translated and edited by G.
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Writings on Psychoanalysis: Freud and Lacan. Here, too, Althusser sets about exacerbating problems.
19/08/ · Althusser delivered these lectures on Rousseau’s Discourse on the Origins of Inequality at the Ecole normale superieure in Paris in They are fascinating for two reasons. First, they gave rise to a new generation of Rousseau scholars, attentive not just to Rousseau’s ideas, but also to those of his concepts that were buried beneath.
The purpose of this paper is to revisit and contest one of the central arguments made by the late Marxian philosopher, Louis Althusser, concerning Rousseau and his ideas about the historical development of man [sic] into a social and political being.
Louis Althusser, Lessons on Rousseau – read online at LitRes
Althusser delivered these lectures on Rousseau's Discourse on the Origins of Inequality at the Ecole normale superieure in Paris in 1972. They are fascinating for two reasons. First, they gave rise to a new generation of Rous…
Louis Althusser wrote this substantial analysis of Rousseau’s Social Contract on the basis of lectures notes for a course he delivered at the Ecole Normale Supérieure during the academic year. The full course was entitled ‘Rousseau and his predecessors’, and included sections on Hobbes, Locke, Rousseau’s Discourse on the Origin of Inequality, as well as this section on the.
Download Free PDF. The impossible origin. Althusser on Rousseau's Second Discourse. Stefano Pippa. Download PDF Download Full PDF Package This paper.
A short summary of this paper. The impossible origin Louis Althusser, Cours sur Rousseau, Le Temps des Cerises, Paris, For Althusser, the essential precondition of a genuinely materialist philosophy is the elimination of any reference to an 'origin', any recourse to a founding 'essence'. The theoretical foundations of a science of history demand a philosophical orientation purged of idealist references to extra-historical principles, to both 'origins' and 'ends' telos, purpose, etc.
Starting from such a premise, one might then be surprised to find Rousseau included in Althusser's list of philosophers who explore the 'underground current of the materialism of the encounter'. Who could deny that Rousseau was himself a great thinker of the origin? Didn't Rousseau devote much of his time to an investigation of the origins of language, of society, of inequality, of corruption, and so on?
Althusser begins the first lecture by placing Rousseau in a peculiar position between the two contrasting ways of approaching the conceptualization of politics represented by the 'Machiavellian paradigm' on the one hand, and that of the 'philosophy of natural law' on the other. These two models are opposed, according to Althusser, by virtue of their respective relations to matters of 'fact'. In the first case, the mode of existence of the object of enquiry for Machiavelli, the Italian state in the making is that of absence, and therefore philosophy will assume the form of a thinking of the 'fact to be accomplished'; in the second case, the mode of existence of the object of thought for the philosophers of natural law, the really existing modern states is the mode of presence, and philosophy assumes the task of founding what there is — it will be a philosophy of the 'accomplished fact', i.
The historical shift from the first to the second mode of thought is crucial because it entails, for Althusser, the deployment of a new theoretical device, which he characterizes as the couplet 'essence analysis' [analyse d'essence], and 'genesis of essence'. This couplet transcendentally grounds the 'accomplished fact' by resorting to an essence, which in the philosophy of natural law takes the form of the state of nature. Within the framework of this opposition, Rousseau occupies an odd position.
Criticizing the projection back to the timeless origin or essence of determinations drawn from the contingency of the present, i. Nevertheless, Althusser recognises that Rousseau remains bound to the philosophy of 'accomplished fact' - with his appeal to a 'state of pure nature', thought as the 'true' origin. Since reason cannot attain it, Rousseau argues that it is accessed by the heart, or by conscience: this, for Althusser, represents the 'impossible solution' to which Rousseau resorts in order to posit a state of nature not contaminated by extrapolation from what is established in the present.
As a consequence, the task of the second lecture is to demonstrate that if Rousseau still retains a concept of origin, nevertheless this does not perform the same role that it did in the old philosophy of natural law, i. In keeping with his critique of the 'circle of the origin', Rousseau rules out the possibility that the state of pure nature could function as cause of the historical process.
Its main feature is instead, according to Althusser, a radical separateness: if it is to escape the 'circle of the origin', it must be thought and located in a radical detachment from the historical process that is supposed to 'originate' from it.
As is well known, Rousseau dramatises his original state of nature as a sort of timeless forest, a state in which all basic needs are met. Althusser, arguably exacerbating some aspects of Rousseau's own account, describes this 'purely natural' habitat of primordial man as the 'Gestaltung' through which Rousseau represents the required separateness, interpreting it as a state incapable of producing its own future by virtue of a self-development. If it still figures as the origin of society, it is nonetheless marked by an 'absence of future', an absence of causal power.
How, then, can Rousseau think the development of society? In Rousseau's account, social development, far from being deduced from its essence, is marked by and tied up with the intervention of history, which makes its appearance in the form of event, of accident, chance, contingency, inventions - all factors capable of producing something new, i. With such a move, which prioritizes existence over essence, and in which the origin does not function as cause, Althusser claims that Rousseau abandons the philosophy of natural law for another discourse, one that bears on the 'real genesis' whereby 'the political' is subtracted from its own idealistic detachment and re- conceptualized, albeit only implicitly, as merged with the aleatory dimension of history.
Rousseau can then be invoked, after Machiavelli and against Hegel, as an ally of Althusser's campaign to negate every teleology of history along with any appeal to a form of Reason or spirit that might command the unfolding of the historical process.
London: NLB, Primary bibliography: Althusser, Louis. Paris: Seuil, Rousseau, Jean-Jacques. Du Contrat social , ed. Maurice Halbwachs. Paris: Aubier, The Social Contrat and Discourses , trans. London: Everyman,
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Lessons on Rousseau - Ebook written by Louis Althusser. Read this book using Google Play Books app on your PC, android, iOS devices. Download for offline reading, highlight, bookmark or take notes while you read Lessons on Rousseau.
Lessons on Rousseau - Ebook written by Louis Althusser. Read this book using Google Play Books app on your PC, android, iOS devices. Download for offline reading, highlight, bookmark or take notes while you read Lessons on Rousseau. 18/05/ · Chapter 6 From the Critique of Natural Law to the Void of the Forest and the Inexistence of the Origin: Althusser on Rousseau. Chapter 7 From the ‘Hidden God’ to the Materialism of the Encounter: Althusser on Pascal. Chapter 8 The Difficulties of being a Materialist in Philosophy: Assessing Aleatory Materialism. Althusser dissects the leading Enlightenment philosopher Althusser delivered these lectures on Rousseau's Discourse on the Origins of Inequality at the École normale supérieure in Paris in They are fascinating for two reasons. First, they gave rise to a new generation of Rousseau scholars, attentive not just to Rousseau's ideas, but also to those of his.
Louis Althusser: The Crisis of Marxism (interview)
Look Latex Sex Hd. Nov 26, ISBN Buy. Jan 21, ISBN Buy. They are fascinating for two reasons. Russeau are beautifully transcribed and Althusser Rousseau by Yves Vargas, an auditor to the lectures and himself a great Rlusseau scholar.
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