https://www.robbiemcclintock.net/w/index.php?action=history&feed=atom&title=Texts%3A1980_Rousseau_and_American_Educational_ScholarshipTexts:1980 Rousseau and American Educational Scholarship - Revision history2026-04-03T18:37:35ZRevision history for this page on the wikiMediaWiki 1.45.1https://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2422&oldid=prevRobbie at 17:17, 28 November 20242024-11-28T17:17:13Z<p></p>
<a href="https://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2422&oldid=2421">Show changes</a>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2421&oldid=prevRobbie at 17:07, 28 November 20242024-11-28T17:07:38Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A17">A17</div><div class="annotext">There are some interesting reflections on what it would mean to hold someone like Rousseau to be insane in a strict meaning of the word in a three-part review of Morley's <i>Rousseau</i> in <i>The Literary World</i>, April 11, 25, and May 2, 1873, esp. p. 265 (April 25).</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A17">A17</div><div class="annotext">There are some interesting reflections on what it would mean to hold someone like Rousseau to be insane in a strict meaning of the word in a three-part review of Morley's <i>Rousseau</i> in <i>The Literary World</i>, April 11, 25, and May 2, 1873, esp. p. 265 (April 25).</div></div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A18"><del style="font-weight: bold; text-decoration: none;">A18</del></div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), pp. 192-5.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A18"><ins style="font-weight: bold; text-decoration: none;">A8</ins></div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), pp. 192-5.</div></div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A19"><del style="font-weight: bold; text-decoration: none;">A19</del></div><div class="annotext">Peter Gay, in his useful bibliographical essay, "Reading About Rousseau," <i>The Party of Humanity</i> (New York: Alfred A. Knopf, 1964), esp. pp. 217-8 on Morley, notes the ill effects on the understanding of Rousseau's thought of the nineteenth-century proclivity to partisanship, pro and con. See also the remark by Gosse quoted above in n. 14. After the first wave of translations in the 1760' and 1770's, there were virtually no translations of Rousseau into English until the end of the nineteenth-century, judging from Jean Sénelier's <i>Biblioqraphie générale des oeuvres de J.-J. Rousseau</i> (Paris: Presses Universitaires de France, 1950), a not entirely reliable source. The intention embodied in the late nineteenth-century translations of Emile will be discussed below.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A19"><ins style="font-weight: bold; text-decoration: none;">A9</ins></div><div class="annotext">Peter Gay, in his useful bibliographical essay, "Reading About Rousseau," <i>The Party of Humanity</i> (New York: Alfred A. Knopf, 1964), esp. pp. 217-8 on Morley, notes the ill effects on the understanding of Rousseau's thought of the nineteenth-century proclivity to partisanship, pro and con. See also the remark by Gosse quoted above in n. 14. After the first wave of translations in the 1760' and 1770's, there were virtually no translations of Rousseau into English until the end of the nineteenth-century, judging from Jean Sénelier's <i>Biblioqraphie générale des oeuvres de J.-J. Rousseau</i> (Paris: Presses Universitaires de France, 1950), a not entirely reliable source. The intention embodied in the late nineteenth-century translations of Emile will be discussed below.</div></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A20">A20</div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), Vol. 1, p. 88-9: "Rousseau was a man of singular genius, and he set an extraordinary mark on Europe, but this mark would have been very different if he had ever mastered any one system of thought, of if he had ever fully grasped what systematic thinking means.... In short, Rousseau has distinctions in abundance, but the distinction of knowing how to think, in the exact sense of that term, was hardly among them...." Ibid., p. 186: "Rousseau was always apt to think in a slipshod manner. He sensibly though illogically accepted wholesome practical maxims, as if they flowed from theoretical premises that were in truth utterly incompatible with them." Vol. 2, p. 137: "Let us here remark that it was exactly what strikes us as the desperate absurdity of the assumptions of the <i>Social Contract</i>, which constituted the power of that work, when it accidentally fell into the hands of men who surveyed a national system wrecked in all its parts. The <i>Social Contract</i> is worked out precisely in that fashion which, if it touches men at all, makes them into fanatics."</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A20">A20</div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), Vol. 1, p. 88-9: "Rousseau was a man of singular genius, and he set an extraordinary mark on Europe, but this mark would have been very different if he had ever mastered any one system of thought, of if he had ever fully grasped what systematic thinking means.... In short, Rousseau has distinctions in abundance, but the distinction of knowing how to think, in the exact sense of that term, was hardly among them...." Ibid., p. 186: "Rousseau was always apt to think in a slipshod manner. He sensibly though illogically accepted wholesome practical maxims, as if they flowed from theoretical premises that were in truth utterly incompatible with them." Vol. 2, p. 137: "Let us here remark that it was exactly what strikes us as the desperate absurdity of the assumptions of the <i>Social Contract</i>, which constituted the power of that work, when it accidentally fell into the hands of men who surveyed a national system wrecked in all its parts. The <i>Social Contract</i> is worked out precisely in that fashion which, if it touches men at all, makes them into fanatics."</div></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2420&oldid=prevRobbie at 17:04, 28 November 20242024-11-28T17:04:19Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p>Throughout Morley's <i>Rousseau</i>, and other works like it, the intended effect was to discourage the close study of Rousseau's work.<sup>[[#A19| A19 ]]</sup> Morley's own criticisms of Rousseau's books were extremely casual and sententious. In writing about Rousseau's more substantial works, Morley contented himself with brief, slipshod exposition, followed with rotund disquisitions on the error of Rousseau's points, however misstated, all this, a prelude to his own explanation of what Rousseau should have thought, had Rousseau been capable of right thinking and right living. Rousseau could infect others, owing to the gift of a brilliant style, and therefore the vaccine against potential contagion needed to be developed. But Rousseau could not reason systematically and there was no cumulative body of thought, carefully wrought, for which he stood, for he lacked the disposition and training, the character or intellect, to achieve such a work, and therefore Rousseau need not be studied.<sup>[[#A20| A20 ]]</sup> Rousseau reduced to the involuntary and unconscious voice of certain progressive movements is precisely where the Rousseau of the schools of education has since remained.</p></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p>Throughout Morley's <i>Rousseau</i>, and other works like it, the intended effect was to discourage the close study of Rousseau's work.<sup>[[#A19| A19 ]]</sup> Morley's own criticisms of Rousseau's books were extremely casual and sententious. In writing about Rousseau's more substantial works, Morley contented himself with brief, slipshod exposition, followed with rotund disquisitions on the error of Rousseau's points, however misstated, all this, a prelude to his own explanation of what Rousseau should have thought, had Rousseau been capable of right thinking and right living. Rousseau could infect others, owing to the gift of a brilliant style, and therefore the vaccine against potential contagion needed to be developed. But Rousseau could not reason systematically and there was no cumulative body of thought, carefully wrought, for which he stood, for he lacked the disposition and training, the character or intellect, to achieve such a work, and therefore Rousseau need not be studied.<sup>[[#A20| A20 ]]</sup> Rousseau reduced to the involuntary and unconscious voice of certain progressive movements is precisely where the Rousseau of the schools of education has since remained.</p></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">Consequently, let us start our effort to find the reasons why the history of educational thought has not become a field of scholarship by criticizing certain aspects of Bailyn's argument in <i>Education in the Forming of American Society</i>, for there are points at which Bailyn's critique was too impassioned, with the result that significant distinctions were blurred. The blurring of these distinctions made it difficult to understand precisely what caused the traditional history to be weak and what constituted Bailyn's real achievement, what gave his critique its leavening power. The main points of that critique are by now well known: the history of American education had been a repetitive, anachronistic search for the origins of the twentieth-century educational system, particularly the system of public schooling; it had been based on a narrow definition of education as schooling, one of interest to a narrow professional audience but unsuited to guide investigation of the role of education in American history; the tone of the whole endeavor arose from the effort to dignify and enthuse the educational profession, not to speak truthfully to the disinterested intellect; and the main workers in the field were set apart, institutionally and intellectually, from other American historians, content with their isolation from history as long as what they wrote had an audience in education.<sup>[[#A83| A83 ]]</sup></p></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"><p>One need only survey the fruits that have followed to be convinced of the substantial validity in Bailyn's critique, and we shall see all the problems that he identified in the history of American education richly exemplified in the history of educational thought. But two questions need to be raised about Bailyn's forays into the history of education, one concerning his assessment of what caused the weaknesses in the traditional history of education, and another concerning what it was in his critique that proved so liberating, so constructive, what quality in <i>Education in the Forming of American Society</i> provoked so much further work. Let us turn to the first of these problems and probe it with some care, with particular reference to the early history of educational thought, with the hope of coming to a more precise comprehension of how and why the characteristic limitations of that history arose. Having done that, we will be able to return to Bailyn's book and better understand the reasons for its intellectual influence.</p></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"><re</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p>During the latter half of the nineteenth century, Rousseau's educational thought received considerable attention. In 1858, Henry Barnard published a partial translation of the chapter on Rousseau from Karl von Raumer's <i>Geschichte der Pädagogik</i>. Barnard himself prefaced it with a brief survey of Rousseau's life, as survey full of misinformation and very hostile in tone "With these wretched early habits, which had strengthened his natural evil tendencies, ... he entered upon the vagrant and unhappy series of wanderings and adventures which might have been expected."<sup>[[#A21| A21 ]]</sup> Raumer, too, was no enthusiastic Rousseauist. <i>Émile</i> was a problem for nineteenth-century educators. One could not ignore it; but even more, one could not follow it. Raumer closed his exposition of <i>Émile</i> with a caution that would apply, not only to his, but also to most ensuing presentations. "The sketch which I have given of <i>Émile</i> will be made clearer by regarding it as a book at once instructive and corrupting.... Rousseau is corrupting, because he mingles truth and falsehood, good and evil, in the most cunning manner; so that good and bad are to be distinguished only by an exceedingly watchful and critical reader. I close with repeating my wish, that the proceeding sketch, and the subjoined remarks, may assist the reader in such a critical separation."<sup>[[#A22| A22 ]]</sup> All the early treatments of Rousseau in the history of educational thought propounded this caution, this attempt to separate the apparent good from the putative bad, this urge to domesticate <i>Émile</i>.</p></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p>During the latter half of the nineteenth century, Rousseau's educational thought received considerable attention. In 1858, Henry Barnard published a partial translation of the chapter on Rousseau from Karl von Raumer's <i>Geschichte der Pädagogik</i>. Barnard himself prefaced it with a brief survey of Rousseau's life, as survey full of misinformation and very hostile in tone "With these wretched early habits, which had strengthened his natural evil tendencies, ... he entered upon the vagrant and unhappy series of wanderings and adventures which might have been expected."<sup>[[#A21| A21 ]]</sup> Raumer, too, was no enthusiastic Rousseauist. <i>Émile</i> was a problem for nineteenth-century educators. One could not ignore it; but even more, one could not follow it. Raumer closed his exposition of <i>Émile</i> with a caution that would apply, not only to his, but also to most ensuing presentations. "The sketch which I have given of <i>Émile</i> will be made clearer by regarding it as a book at once instructive and corrupting.... Rousseau is corrupting, because he mingles truth and falsehood, good and evil, in the most cunning manner; so that good and bad are to be distinguished only by an exceedingly watchful and critical reader. I close with repeating my wish, that the proceeding sketch, and the subjoined remarks, may assist the reader in such a critical separation."<sup>[[#A22| A22 ]]</sup> All the early treatments of Rousseau in the history of educational thought propounded this caution, this attempt to separate the apparent good from the putative bad, this urge to domesticate <i>Émile</i>.</p></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A17">A17</div><div class="annotext">There are some interesting reflections on what it would mean to hold someone like Rousseau to be insane in a strict meaning of the word in a three-part review of Morley's <i>Rousseau</i> in <i>The Literary World</i>, April 11, 25, and May 2, 1873, esp. p. 265 (April 25).</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A17">A17</div><div class="annotext">There are some interesting reflections on what it would mean to hold someone like Rousseau to be insane in a strict meaning of the word in a three-part review of Morley's <i>Rousseau</i> in <i>The Literary World</i>, April 11, 25, and May 2, 1873, esp. p. 265 (April 25).</div></div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A18"><del style="font-weight: bold; text-decoration: none;">A8</del></div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), pp. 192-5.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A18"><ins style="font-weight: bold; text-decoration: none;">A18</ins></div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), pp. 192-5.</div></div></td></tr>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A19"><del style="font-weight: bold; text-decoration: none;">A9</del></div><div class="annotext">Peter Gay, in his useful bibliographical essay, "Reading About Rousseau," <i>The Party of Humanity</i> (New York: Alfred A. Knopf, 1964), esp. pp. 217-8 on Morley, notes the ill effects on the understanding of Rousseau's thought of the nineteenth-century proclivity to partisanship, pro and con. See also the remark by Gosse quoted above in n. 14. After the first wave of translations in the 1760' and 1770's, there were virtually no translations of Rousseau into English until the end of the nineteenth-century, judging from Jean Sénelier's <i>Biblioqraphie générale des oeuvres de J.-J. Rousseau</i> (Paris: Presses Universitaires de France, 1950), a not entirely reliable source. The intention embodied in the late nineteenth-century translations of Emile will be discussed below.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A19"><ins style="font-weight: bold; text-decoration: none;">A19</ins></div><div class="annotext">Peter Gay, in his useful bibliographical essay, "Reading About Rousseau," <i>The Party of Humanity</i> (New York: Alfred A. Knopf, 1964), esp. pp. 217-8 on Morley, notes the ill effects on the understanding of Rousseau's thought of the nineteenth-century proclivity to partisanship, pro and con. See also the remark by Gosse quoted above in n. 14. After the first wave of translations in the 1760' and 1770's, there were virtually no translations of Rousseau into English until the end of the nineteenth-century, judging from Jean Sénelier's <i>Biblioqraphie générale des oeuvres de J.-J. Rousseau</i> (Paris: Presses Universitaires de France, 1950), a not entirely reliable source. The intention embodied in the late nineteenth-century translations of Emile will be discussed below.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A20">A20</div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), Vol. 1, p. 88-9: "Rousseau was a man of singular genius, and he set an extraordinary mark on Europe, but this mark would have been very different if he had ever mastered any one system of thought, of if he had ever fully grasped what systematic thinking means.... In short, Rousseau has distinctions in abundance, but the distinction of knowing how to think, in the exact sense of that term, was hardly among them...." Ibid., p. 186: "Rousseau was always apt to think in a slipshod manner. He sensibly though illogically accepted wholesome practical maxims, as if they flowed from theoretical premises that were in truth utterly incompatible with them." Vol. 2, p. 137: "Let us here remark that it was exactly what strikes us as the desperate absurdity of the assumptions of the <i>Social Contract</i>, which constituted the power of that work, when it accidentally fell into the hands of men who surveyed a national system wrecked in all its parts. The <i>Social Contract</i> is worked out precisely in that fashion which, if it touches men at all, makes them into fanatics."</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A20">A20</div><div class="annotext">Morley, <i>Rousseau</i>, op. cit. (n. 12), Vol. 1, p. 88-9: "Rousseau was a man of singular genius, and he set an extraordinary mark on Europe, but this mark would have been very different if he had ever mastered any one system of thought, of if he had ever fully grasped what systematic thinking means.... In short, Rousseau has distinctions in abundance, but the distinction of knowing how to think, in the exact sense of that term, was hardly among them...." Ibid., p. 186: "Rousseau was always apt to think in a slipshod manner. He sensibly though illogically accepted wholesome practical maxims, as if they flowed from theoretical premises that were in truth utterly incompatible with them." Vol. 2, p. 137: "Let us here remark that it was exactly what strikes us as the desperate absurdity of the assumptions of the <i>Social Contract</i>, which constituted the power of that work, when it accidentally fell into the hands of men who surveyed a national system wrecked in all its parts. The <i>Social Contract</i> is worked out precisely in that fashion which, if it touches men at all, makes them into fanatics."</div></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2419&oldid=prevRobbie at 16:49, 28 November 20242024-11-28T16:49:34Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A90">A90 </div><div class="annotext">Brickman, Ibid., pp. 211-4, rather disjointedly points out various classical, renaissance, and early modern trials at the history of education. These works, however interesting, are not what is important here. As a field of scholarship, the history of education started to develop in late-eighteenth-century Germany and took substantial form early in the nineteenth century. A scholarly field is not static, for its driving questions and leading sources can change as practitioners of it mutually develop and criticize their work, but a scholarly field is coherent and trans-personal, for at any time there must be at least partial consensus within a group of practitioners over what questions are relevant, what procedures are acceptable, and what purposes are significant. The field is, in a sense, the transpersonal, coherent cultivation, discussion, and development of the questions, procedures, and purposes in force at any time. The first two chapters of Carl Diehl's excellent study, <i>Americans and German Scholarship 1770-1870</i> (New Haven: Yale University Press, 1978 , pp. 7-48, give a good sense of how German philology came to cohere into a field of scholarship. Stephen Toulmin's <i>Human Understanding</i> is a very important discussion, in a much broader context, of the concept of a field in relation to the very possibility of knowledge.</div></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A90">A90 </div><div class="annotext">Brickman, Ibid., pp. 211-4, rather disjointedly points out various classical, renaissance, and early modern trials at the history of education. These works, however interesting, are not what is important here. As a field of scholarship, the history of education started to develop in late-eighteenth-century Germany and took substantial form early in the nineteenth century. A scholarly field is not static, for its driving questions and leading sources can change as practitioners of it mutually develop and criticize their work, but a scholarly field is coherent and trans-personal, for at any time there must be at least partial consensus within a group of practitioners over what questions are relevant, what procedures are acceptable, and what purposes are significant. The field is, in a sense, the transpersonal, coherent cultivation, discussion, and development of the questions, procedures, and purposes in force at any time. The first two chapters of Carl Diehl's excellent study, <i>Americans and German Scholarship 1770-1870</i> (New Haven: Yale University Press, 1978 , pp. 7-48, give a good sense of how German philology came to cohere into a field of scholarship. Stephen Toulmin's <i>Human Understanding</i> is a very important discussion, in a much broader context, of the concept of a field in relation to the very possibility of knowledge.</div></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A91"><del style="font-weight: bold; text-decoration: none;">A01 </del></div><div class="annotext">These generalizations anticipate results that will be documented in the ensuing chapters. Suffice it for now to note here that Werner Jaeger wrote <i>Paideia: The Ideals of Greek Culture</i>, 3 vols., (Gilbert Highet, trans., Vol. 1, 2nd ed., New York: Oxford University Press, 1945, 1943, 1944) with definite educational purposes in mind, stated clearly in the introduction to Vol. 1, pp. xiii-xxix, and that these were the same purposes he had voiced speaking directly to the educational issues of the time in "Humanismus and Jugenbildung" (1921) in Jaeger, <i>Humanistische Reden and Vortrage</i> (2nd ed., Berlin: Walter de Gruyter &amp; Co., 1960), pp. 41-67.</div></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A91"><ins style="font-weight: bold; text-decoration: none;">A91 </ins></div><div class="annotext">These generalizations anticipate results that will be documented in the ensuing chapters. Suffice it for now to note here that Werner Jaeger wrote <i>Paideia: The Ideals of Greek Culture</i>, 3 vols., (Gilbert Highet, trans., Vol. 1, 2nd ed., New York: Oxford University Press, 1945, 1943, 1944) with definite educational purposes in mind, stated clearly in the introduction to Vol. 1, pp. xiii-xxix, and that these were the same purposes he had voiced speaking directly to the educational issues of the time in "Humanismus and Jugenbildung" (1921) in Jaeger, <i>Humanistische Reden and Vortrage</i> (2nd ed., Berlin: Walter de Gruyter &amp; Co., 1960), pp. 41-67.</div></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Bibliogra[phy</h2></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Bibliogra[phy</h2></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2418&oldid=prevRobbie at 16:48, 28 November 20242024-11-28T16:48:01Z<p></p>
<a href="https://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2418&oldid=2417">Show changes</a>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2417&oldid=prevRobbie at 16:32, 28 November 20242024-11-28T16:32:37Z<p></p>
<a href="https://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2417&oldid=2416">Show changes</a>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2416&oldid=prevRobbie at 16:17, 28 November 20242024-11-28T16:17:13Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A1">A1</div><<del style="font-weight: bold; text-decoration: none;">p </del>class="annotext">Jean-Jacques Rousseau. <i>Emile, or Education</i>. Allan Bloom, trans. New York: Basic Books, 1979.</<del style="font-weight: bold; text-decoration: none;">p</del>></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><div class="anno" ID="A1">A1</div><<ins style="font-weight: bold; text-decoration: none;">div </ins>class="annotext">Jean-Jacques Rousseau. <i>Emile, or Education</i>. Allan Bloom, trans. New York: Basic Books, 1979.</<ins style="font-weight: bold; text-decoration: none;">div</ins>></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><<del style="font-weight: bold; text-decoration: none;">p::first-line </del>class="<del style="font-weight: bold; text-decoration: none;">annotext</del>" ID="<del style="font-weight: bold; text-decoration: none;">A2 </del>">I have in mind here the following: Roger D. Masters, <i>The Political Philosophy of Rousseau</i> (Princeton: Princeton University Press, 1968); Lester G. Crocker, <i>Rousseau's Social Contract: An Interpretative Essay</i> (Cleveland: The Press of Case Western Reserve University, 1968); Judith N. Shklar, Men and <i>Citizens: A Study of Rousseau's Social Theory</i> Cambridge: Cambridge University Press, 1969); Anne M. Cohler, <i>Rousseau and Nationalism</i> (New York: Basic Books, 1970); Ronald Grimsley, "Introduction," to Jean-Jacques Rousseau, Du Contrat Social (Oxford: Clarendon, Press, 1972); David Cameron, <i>The Social Thought of Rousseau and Burke: A Comparative Study</i> (Toronto:, University of, Toronto Press, 1973); John C. Hall, <i>Rousseau: An Introduction to his Political Philosophy</i> (London: The Macmillan Press, <i>1973);</i> Merle L. Perkins, <i>Jean-Jacques Rousseau on the Individual and Society</i> (Lexington: The University of Kentucky Press, 1974); John Charvet, <i>The Social Problem in the Philosophy of Rousseau</i> (Cambridge: Cambridge University Press, 1974); Kennedy F. Roche, <i>Rousseau: Stoic and Romantic</i> (London: Methuen &amp; Co., 1974); Andrew Levine, <i>The Politics of Autonomy : A Kantian Reading of Rousseau's Social Contract</i> (Amherst: University of Massachusetts Press, 1976); Stephen Ellenburg, <i>Rousseau's Political Philosophy: An Interpretation from Within</i> (Ithaca: Cornell University Press, <i>1976);</i> Madeleine B. Ellis, <i>Rousseau's Socratic Aemelian Myths: A Literary Collation of Emile and the Social Contract</i> (Columbus: Ohio State University Press, 1977); Ramon M. Lemos <i>Rousseau's Political Philosophy: An Exposition and Interpretation</i> (Athens: The University of Georgia Press, 1977); Julius Steinberg, <i>Locke, Rousseau, and the Idea of Consent: An Inquiry into the Liberal-Democratic Theory of Political Obligation</i> (Westport, CN: Greenwood Press, 1978); and Richard Fralin, <i>Rousseau and Representation: A Study of the Development of His Concept of Political Institutions</i> (New York: Columbia University Press, 1978). In addition, the recent noteworthy translations of Rousseau have been by scholars concerned with his social and political thought. See along with Bloom's <i>Émile</i>, his other translation, Jean-Jacques Rousseau, <i>Politics and the Arts: Letter to M. D'Alembert on the Theatre</i> (Allan Bloom, trans., Ithaca: Cornell University Press, 1960); Jean-Jacques Rousseau, <i>The First and Second Discourses</i> (Roger D. Masters, ed. and Judith R. Masters, trans. New York: St. Martin's Press, 1964); Jean-Jacques Rousseau, <i>On the Social Contract with Geneva Manuscript and Political Economy</i> (Roger D. Masters, ed. and Judith R. Masters, trans., New York: St. Martin's Press, 1978); and Ben Barber's translation of <i>Narcisse</i>.</<del style="font-weight: bold; text-decoration: none;">h5</del>></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><<ins style="font-weight: bold; text-decoration: none;">div </ins>class="<ins style="font-weight: bold; text-decoration: none;">anno</ins>" ID="<ins style="font-weight: bold; text-decoration: none;">A1">A1</div><div class="annotext</ins>">I have in mind here the following: Roger D. Masters, <i>The Political Philosophy of Rousseau</i> (Princeton: Princeton University Press, 1968); Lester G. Crocker, <i>Rousseau's Social Contract: An Interpretative Essay</i> (Cleveland: The Press of Case Western Reserve University, 1968); Judith N. Shklar, Men and <i>Citizens: A Study of Rousseau's Social Theory</i> Cambridge: Cambridge University Press, 1969); Anne M. Cohler, <i>Rousseau and Nationalism</i> (New York: Basic Books, 1970); Ronald Grimsley, "Introduction," to Jean-Jacques Rousseau, Du Contrat Social (Oxford: Clarendon, Press, 1972); David Cameron, <i>The Social Thought of Rousseau and Burke: A Comparative Study</i> (Toronto:, University of, Toronto Press, 1973); John C. Hall, <i>Rousseau: An Introduction to his Political Philosophy</i> (London: The Macmillan Press, <i>1973);</i> Merle L. Perkins, <i>Jean-Jacques Rousseau on the Individual and Society</i> (Lexington: The University of Kentucky Press, 1974); John Charvet, <i>The Social Problem in the Philosophy of Rousseau</i> (Cambridge: Cambridge University Press, 1974); Kennedy F. Roche, <i>Rousseau: Stoic and Romantic</i> (London: Methuen &amp; Co., 1974); Andrew Levine, <i>The Politics of Autonomy : A Kantian Reading of Rousseau's Social Contract</i> (Amherst: University of Massachusetts Press, 1976); Stephen Ellenburg, <i>Rousseau's Political Philosophy: An Interpretation from Within</i> (Ithaca: Cornell University Press, <i>1976);</i> Madeleine B. Ellis, <i>Rousseau's Socratic Aemelian Myths: A Literary Collation of Emile and the Social Contract</i> (Columbus: Ohio State University Press, 1977); Ramon M. Lemos <i>Rousseau's Political Philosophy: An Exposition and Interpretation</i> (Athens: The University of Georgia Press, 1977); Julius Steinberg, <i>Locke, Rousseau, and the Idea of Consent: An Inquiry into the Liberal-Democratic Theory of Political Obligation</i> (Westport, CN: Greenwood Press, 1978); and Richard Fralin, <i>Rousseau and Representation: A Study of the Development of His Concept of Political Institutions</i> (New York: Columbia University Press, 1978). In addition, the recent noteworthy translations of Rousseau have been by scholars concerned with his social and political thought. See along with Bloom's <i>Émile</i>, his other translation, Jean-Jacques Rousseau, <i>Politics and the Arts: Letter to M. D'Alembert on the Theatre</i> (Allan Bloom, trans., Ithaca: Cornell University Press, 1960); Jean-Jacques Rousseau, <i>The First and Second Discourses</i> (Roger D. Masters, ed. and Judith R. Masters, trans. New York: St. Martin's Press, 1964); Jean-Jacques Rousseau, <i>On the Social Contract with Geneva Manuscript and Political Economy</i> (Roger D. Masters, ed. and Judith R. Masters, trans., New York: St. Martin's Press, 1978); and Ben Barber's translation of <i>Narcisse</i>.</<ins style="font-weight: bold; text-decoration: none;">div</ins>></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p::first-line class="annotext" ID="A3 ">Mabel Lewis Sahakian and William S. Sahakian, <i>Rousseau as Educator</i> (New York: Twayne Publishers, 1974). This is an unbelievably bad book. For a sample of its acumen, try page 105: Rousseau "anticipated the Puritan ethic in his statement that, rich or poor, everyone should work, for only a cheat does not work." On being asked to review this work, I decided not to on having read it with dismay, thinking that the less said about it the better--alas an error. It has found its way, however, into the bibliography of <i>Doctrines of the Great Educators</i> by Robert R. Rusk and James Scotland (5th ed. New York: St. Martin's Press, 1979). There in a nut shell is the weakness of the field, incompetent secondary studies and undiscriminating texts.</h5></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p::first-line class="annotext" ID="A3 ">Mabel Lewis Sahakian and William S. Sahakian, <i>Rousseau as Educator</i> (New York: Twayne Publishers, 1974). This is an unbelievably bad book. For a sample of its acumen, try page 105: Rousseau "anticipated the Puritan ethic in his statement that, rich or poor, everyone should work, for only a cheat does not work." On being asked to review this work, I decided not to on having read it with dismay, thinking that the less said about it the better--alas an error. It has found its way, however, into the bibliography of <i>Doctrines of the Great Educators</i> by Robert R. Rusk and James Scotland (5th ed. New York: St. Martin's Press, 1979). There in a nut shell is the weakness of the field, incompetent secondary studies and undiscriminating texts.</h5></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2415&oldid=prevRobbie at 16:14, 28 November 20242024-11-28T16:14:10Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 10:14, 28 November 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Annotations</h2></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Annotations</h2></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><<del style="font-weight: bold; text-decoration: none;">p </del>class="anno" ID="A1">A1</<del style="font-weight: bold; text-decoration: none;">p</del>><p class="annotext">Jean-Jacques Rousseau. <i>Emile, or Education</i>. Allan Bloom, trans. New York: Basic Books, 1979.</p></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><<ins style="font-weight: bold; text-decoration: none;">div </ins>class="anno" ID="A1">A1</<ins style="font-weight: bold; text-decoration: none;">div</ins>><p class="annotext">Jean-Jacques Rousseau. <i>Emile, or Education</i>. Allan Bloom, trans. New York: Basic Books, 1979.</p></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p::first-line class="annotext" ID="A2 ">I have in mind here the following: Roger D. Masters, <i>The Political Philosophy of Rousseau</i> (Princeton: Princeton University Press, 1968); Lester G. Crocker, <i>Rousseau's Social Contract: An Interpretative Essay</i> (Cleveland: The Press of Case Western Reserve University, 1968); Judith N. Shklar, Men and <i>Citizens: A Study of Rousseau's Social Theory</i> Cambridge: Cambridge University Press, 1969); Anne M. Cohler, <i>Rousseau and Nationalism</i> (New York: Basic Books, 1970); Ronald Grimsley, "Introduction," to Jean-Jacques Rousseau, Du Contrat Social (Oxford: Clarendon, Press, 1972); David Cameron, <i>The Social Thought of Rousseau and Burke: A Comparative Study</i> (Toronto:, University of, Toronto Press, 1973); John C. Hall, <i>Rousseau: An Introduction to his Political Philosophy</i> (London: The Macmillan Press, <i>1973);</i> Merle L. Perkins, <i>Jean-Jacques Rousseau on the Individual and Society</i> (Lexington: The University of Kentucky Press, 1974); John Charvet, <i>The Social Problem in the Philosophy of Rousseau</i> (Cambridge: Cambridge University Press, 1974); Kennedy F. Roche, <i>Rousseau: Stoic and Romantic</i> (London: Methuen &amp; Co., 1974); Andrew Levine, <i>The Politics of Autonomy : A Kantian Reading of Rousseau's Social Contract</i> (Amherst: University of Massachusetts Press, 1976); Stephen Ellenburg, <i>Rousseau's Political Philosophy: An Interpretation from Within</i> (Ithaca: Cornell University Press, <i>1976);</i> Madeleine B. Ellis, <i>Rousseau's Socratic Aemelian Myths: A Literary Collation of Emile and the Social Contract</i> (Columbus: Ohio State University Press, 1977); Ramon M. Lemos <i>Rousseau's Political Philosophy: An Exposition and Interpretation</i> (Athens: The University of Georgia Press, 1977); Julius Steinberg, <i>Locke, Rousseau, and the Idea of Consent: An Inquiry into the Liberal-Democratic Theory of Political Obligation</i> (Westport, CN: Greenwood Press, 1978); and Richard Fralin, <i>Rousseau and Representation: A Study of the Development of His Concept of Political Institutions</i> (New York: Columbia University Press, 1978). In addition, the recent noteworthy translations of Rousseau have been by scholars concerned with his social and political thought. See along with Bloom's <i>Émile</i>, his other translation, Jean-Jacques Rousseau, <i>Politics and the Arts: Letter to M. D'Alembert on the Theatre</i> (Allan Bloom, trans., Ithaca: Cornell University Press, 1960); Jean-Jacques Rousseau, <i>The First and Second Discourses</i> (Roger D. Masters, ed. and Judith R. Masters, trans. New York: St. Martin's Press, 1964); Jean-Jacques Rousseau, <i>On the Social Contract with Geneva Manuscript and Political Economy</i> (Roger D. Masters, ed. and Judith R. Masters, trans., New York: St. Martin's Press, 1978); and Ben Barber's translation of <i>Narcisse</i>.</h5></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p::first-line class="annotext" ID="A2 ">I have in mind here the following: Roger D. Masters, <i>The Political Philosophy of Rousseau</i> (Princeton: Princeton University Press, 1968); Lester G. Crocker, <i>Rousseau's Social Contract: An Interpretative Essay</i> (Cleveland: The Press of Case Western Reserve University, 1968); Judith N. Shklar, Men and <i>Citizens: A Study of Rousseau's Social Theory</i> Cambridge: Cambridge University Press, 1969); Anne M. Cohler, <i>Rousseau and Nationalism</i> (New York: Basic Books, 1970); Ronald Grimsley, "Introduction," to Jean-Jacques Rousseau, Du Contrat Social (Oxford: Clarendon, Press, 1972); David Cameron, <i>The Social Thought of Rousseau and Burke: A Comparative Study</i> (Toronto:, University of, Toronto Press, 1973); John C. Hall, <i>Rousseau: An Introduction to his Political Philosophy</i> (London: The Macmillan Press, <i>1973);</i> Merle L. Perkins, <i>Jean-Jacques Rousseau on the Individual and Society</i> (Lexington: The University of Kentucky Press, 1974); John Charvet, <i>The Social Problem in the Philosophy of Rousseau</i> (Cambridge: Cambridge University Press, 1974); Kennedy F. Roche, <i>Rousseau: Stoic and Romantic</i> (London: Methuen &amp; Co., 1974); Andrew Levine, <i>The Politics of Autonomy : A Kantian Reading of Rousseau's Social Contract</i> (Amherst: University of Massachusetts Press, 1976); Stephen Ellenburg, <i>Rousseau's Political Philosophy: An Interpretation from Within</i> (Ithaca: Cornell University Press, <i>1976);</i> Madeleine B. Ellis, <i>Rousseau's Socratic Aemelian Myths: A Literary Collation of Emile and the Social Contract</i> (Columbus: Ohio State University Press, 1977); Ramon M. Lemos <i>Rousseau's Political Philosophy: An Exposition and Interpretation</i> (Athens: The University of Georgia Press, 1977); Julius Steinberg, <i>Locke, Rousseau, and the Idea of Consent: An Inquiry into the Liberal-Democratic Theory of Political Obligation</i> (Westport, CN: Greenwood Press, 1978); and Richard Fralin, <i>Rousseau and Representation: A Study of the Development of His Concept of Political Institutions</i> (New York: Columbia University Press, 1978). In addition, the recent noteworthy translations of Rousseau have been by scholars concerned with his social and political thought. See along with Bloom's <i>Émile</i>, his other translation, Jean-Jacques Rousseau, <i>Politics and the Arts: Letter to M. D'Alembert on the Theatre</i> (Allan Bloom, trans., Ithaca: Cornell University Press, 1960); Jean-Jacques Rousseau, <i>The First and Second Discourses</i> (Roger D. Masters, ed. and Judith R. Masters, trans. New York: St. Martin's Press, 1964); Jean-Jacques Rousseau, <i>On the Social Contract with Geneva Manuscript and Political Economy</i> (Roger D. Masters, ed. and Judith R. Masters, trans., New York: St. Martin's Press, 1978); and Ben Barber's translation of <i>Narcisse</i>.</h5></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2414&oldid=prevRobbie at 16:11, 28 November 20242024-11-28T16:11:52Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 10:11, 28 November 2024</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Annotations</h2></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><h2>Annotations</h2></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><p<del style="font-weight: bold; text-decoration: none;">::first-line </del>class="<del style="font-weight: bold; text-decoration: none;">annotext</del>" ID="A1 ">Jean-Jacques Rousseau. <i>Emile, or Education</i>. Allan Bloom, trans. New York: Basic Books, 1979.</p></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><p class="<ins style="font-weight: bold; text-decoration: none;">anno</ins>" ID="A1<ins style="font-weight: bold; text-decoration: none;">">A1</p><p class="annotext</ins>">Jean-Jacques Rousseau. <i>Emile, or Education</i>. Allan Bloom, trans. New York: Basic Books, 1979.</p></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p::first-line class="annotext" ID="A2 ">I have in mind here the following: Roger D. Masters, <i>The Political Philosophy of Rousseau</i> (Princeton: Princeton University Press, 1968); Lester G. Crocker, <i>Rousseau's Social Contract: An Interpretative Essay</i> (Cleveland: The Press of Case Western Reserve University, 1968); Judith N. Shklar, Men and <i>Citizens: A Study of Rousseau's Social Theory</i> Cambridge: Cambridge University Press, 1969); Anne M. Cohler, <i>Rousseau and Nationalism</i> (New York: Basic Books, 1970); Ronald Grimsley, "Introduction," to Jean-Jacques Rousseau, Du Contrat Social (Oxford: Clarendon, Press, 1972); David Cameron, <i>The Social Thought of Rousseau and Burke: A Comparative Study</i> (Toronto:, University of, Toronto Press, 1973); John C. Hall, <i>Rousseau: An Introduction to his Political Philosophy</i> (London: The Macmillan Press, <i>1973);</i> Merle L. Perkins, <i>Jean-Jacques Rousseau on the Individual and Society</i> (Lexington: The University of Kentucky Press, 1974); John Charvet, <i>The Social Problem in the Philosophy of Rousseau</i> (Cambridge: Cambridge University Press, 1974); Kennedy F. Roche, <i>Rousseau: Stoic and Romantic</i> (London: Methuen &amp; Co., 1974); Andrew Levine, <i>The Politics of Autonomy : A Kantian Reading of Rousseau's Social Contract</i> (Amherst: University of Massachusetts Press, 1976); Stephen Ellenburg, <i>Rousseau's Political Philosophy: An Interpretation from Within</i> (Ithaca: Cornell University Press, <i>1976);</i> Madeleine B. Ellis, <i>Rousseau's Socratic Aemelian Myths: A Literary Collation of Emile and the Social Contract</i> (Columbus: Ohio State University Press, 1977); Ramon M. Lemos <i>Rousseau's Political Philosophy: An Exposition and Interpretation</i> (Athens: The University of Georgia Press, 1977); Julius Steinberg, <i>Locke, Rousseau, and the Idea of Consent: An Inquiry into the Liberal-Democratic Theory of Political Obligation</i> (Westport, CN: Greenwood Press, 1978); and Richard Fralin, <i>Rousseau and Representation: A Study of the Development of His Concept of Political Institutions</i> (New York: Columbia University Press, 1978). In addition, the recent noteworthy translations of Rousseau have been by scholars concerned with his social and political thought. See along with Bloom's <i>Émile</i>, his other translation, Jean-Jacques Rousseau, <i>Politics and the Arts: Letter to M. D'Alembert on the Theatre</i> (Allan Bloom, trans., Ithaca: Cornell University Press, 1960); Jean-Jacques Rousseau, <i>The First and Second Discourses</i> (Roger D. Masters, ed. and Judith R. Masters, trans. New York: St. Martin's Press, 1964); Jean-Jacques Rousseau, <i>On the Social Contract with Geneva Manuscript and Political Economy</i> (Roger D. Masters, ed. and Judith R. Masters, trans., New York: St. Martin's Press, 1978); and Ben Barber's translation of <i>Narcisse</i>.</h5></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><p::first-line class="annotext" ID="A2 ">I have in mind here the following: Roger D. Masters, <i>The Political Philosophy of Rousseau</i> (Princeton: Princeton University Press, 1968); Lester G. Crocker, <i>Rousseau's Social Contract: An Interpretative Essay</i> (Cleveland: The Press of Case Western Reserve University, 1968); Judith N. Shklar, Men and <i>Citizens: A Study of Rousseau's Social Theory</i> Cambridge: Cambridge University Press, 1969); Anne M. Cohler, <i>Rousseau and Nationalism</i> (New York: Basic Books, 1970); Ronald Grimsley, "Introduction," to Jean-Jacques Rousseau, Du Contrat Social (Oxford: Clarendon, Press, 1972); David Cameron, <i>The Social Thought of Rousseau and Burke: A Comparative Study</i> (Toronto:, University of, Toronto Press, 1973); John C. Hall, <i>Rousseau: An Introduction to his Political Philosophy</i> (London: The Macmillan Press, <i>1973);</i> Merle L. Perkins, <i>Jean-Jacques Rousseau on the Individual and Society</i> (Lexington: The University of Kentucky Press, 1974); John Charvet, <i>The Social Problem in the Philosophy of Rousseau</i> (Cambridge: Cambridge University Press, 1974); Kennedy F. Roche, <i>Rousseau: Stoic and Romantic</i> (London: Methuen &amp; Co., 1974); Andrew Levine, <i>The Politics of Autonomy : A Kantian Reading of Rousseau's Social Contract</i> (Amherst: University of Massachusetts Press, 1976); Stephen Ellenburg, <i>Rousseau's Political Philosophy: An Interpretation from Within</i> (Ithaca: Cornell University Press, <i>1976);</i> Madeleine B. Ellis, <i>Rousseau's Socratic Aemelian Myths: A Literary Collation of Emile and the Social Contract</i> (Columbus: Ohio State University Press, 1977); Ramon M. Lemos <i>Rousseau's Political Philosophy: An Exposition and Interpretation</i> (Athens: The University of Georgia Press, 1977); Julius Steinberg, <i>Locke, Rousseau, and the Idea of Consent: An Inquiry into the Liberal-Democratic Theory of Political Obligation</i> (Westport, CN: Greenwood Press, 1978); and Richard Fralin, <i>Rousseau and Representation: A Study of the Development of His Concept of Political Institutions</i> (New York: Columbia University Press, 1978). In addition, the recent noteworthy translations of Rousseau have been by scholars concerned with his social and political thought. See along with Bloom's <i>Émile</i>, his other translation, Jean-Jacques Rousseau, <i>Politics and the Arts: Letter to M. D'Alembert on the Theatre</i> (Allan Bloom, trans., Ithaca: Cornell University Press, 1960); Jean-Jacques Rousseau, <i>The First and Second Discourses</i> (Roger D. Masters, ed. and Judith R. Masters, trans. New York: St. Martin's Press, 1964); Jean-Jacques Rousseau, <i>On the Social Contract with Geneva Manuscript and Political Economy</i> (Roger D. Masters, ed. and Judith R. Masters, trans., New York: St. Martin's Press, 1978); and Ben Barber's translation of <i>Narcisse</i>.</h5></div></td></tr>
</table>Robbiehttps://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2413&oldid=prevRobbie at 16:05, 28 November 20242024-11-28T16:05:44Z<p></p>
<a href="https://www.robbiemcclintock.net/w/index.php?title=Texts:1980_Rousseau_and_American_Educational_Scholarship&diff=2413&oldid=2411">Show changes</a>Robbie