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  1. Arash Abizadeh (2001). Banishing the Particular: Rousseau on Rhetoric, Patrie, and the Passions. Political Theory 29 (4):556-582.
    Rousseau initially attempts to secure freedom by grounding political rule in persuasion, rather than coercion. When the spectre of rhetoric undermines this strategy, he is led to ground the volonté générale in the silent and introspective disclosure of the solitary citizen’s inner conscience, which through a sentimentalist transformation of Descartes’s category of bon sens, is recast as an eminently public sentiment. But when rhetorical eloquence turns out to be indispensable to politics, Rousseau turns to republican virtue and the trope of (...)
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  2. Steven G. Affeldt (1999). The Force of Freedom: Rousseau on Forcing to Be Free. Political Theory 27 (3):299-333.
    In ancient times, when persuasion played the role of public force, eloquence was necessary. Of what use would it be today, when public force has replaced persuasion. One needs neither art nor metaphor to say such is my pleasure. Jean Jacques Rousseau.
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  3. Jeremiah Alberg (2007). A Reinterpretation of Rousseau: A Religious System. Palgrave Macmillan.
    In this radical reinterpretation of Rousseau, Jeremiah Alberg reveals the neglected theological dimension of Jean-Jacques Rousseau’s philosophy. Alberg shows how only Christianity can bring the coherence of Rousseau’s system to light, arguing that the philosopher's system of thought is founded on theological scandal and on his inability to accept forgiveness through Christianity. This book explores Rousseau’s major works in a novel way, advancing his system of thought as an alternative to Christianity.
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  4. Hartley Burr Alexander (1917). Rousseau and Political Humanitarianism. Journal of Philosophy, Psychology and Scientific Methods 14 (22):589-611.
  5. D. J. Allan (1937). Nature, Education and Freedom According to Jean-Jacques Rousseau. Philosophy 12 (46):191 - 207.
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  6. Louis Althusser (1972). Politics and History: Montesquieu, Rousseau, Hegel and Marx. London,Nlb.
  7. Joel Anderson (1995). The Persistence of Authenticity. [REVIEW] Philosophy and Social Criticism 21 (1).
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  8. Joel Anderson (1995). Review Essay : The Persistence of Authenticity: Alessandro Ferrara, Modernity and Authenticity: A Study of the Social and Ethical Thought of Jean-Jacques Rousseau (Albany, Ny: Suny Press, 1993) Charles Taylor, the Ethics of Authenticity (Cambridge, Ma: Harvard University Press, 1992) [Originally Published as the Malaise of Modernity (Concord, Ontario: House of Anansi Press, 1991)]. [REVIEW] Philosophy and Social Criticism 21 (1):101-109.
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  9. Keith Ansell-Pearson (1991). Nietzsche Contra Rousseau: A Study of Nietzsche's Moral and Political Thought. Cambridge University Press.
    Keith Ansell-Pearson's book is an important and very welcome contribution to a neglected area of research: Nietzsche's political thought. Nietzsche is widely regarded as a significant moral philosopher, but his political thinking has often been dismissed as either impossibly individualistic or dangerously totalitarian. Nietzsche contra Rousseau takes a serious look at Nietzsche as political thinker and relates his political ideas to the dominant traditions of modern political thought. In particular, the nature of Nietzsche's dialogue with the philosophy of Jean-Jacques Rousseau (...)
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  10. Vital Ataíde da Silva (2011). Rousseau: da liberdade natural á liberdade civil. Saberes Em Perspectiva 1 (1):51-77.
    The article is about the freedom in Rousseau splitting of two basic ideas. The first is that the freedom existed markedly in the natural man and the second is this man came to lose it along his history, when by far historical processes constituted in society. The text proposes a discussion – from the reading of two works of Rousseau, Discourse on the Origin and Basis of Inequality Among Men and The Social Contract – of the possibility of a return (...)
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  11. Robin Attfield (2004). Rousseau, Clarke, Butler and Critiques of Deism. British Journal for the History of Philosophy 12 (3):429 – 443.
    Rousseau’s stance on natural religion, revealed religion and their relation are outlined (section 1), and then his agreements and disagreements with Samuel Clarke (section 2). After a survey of Joseph Butler's critique of deism (section 3), Rousseau’s arguments emerge as capable of supplying a counter-critique sufficient to show that deism could claim to have survived the eighteenth-century undefeated (section 4). If the attempted refutation of theistic arguments on the parts of David Hume and of Immanuel Kant was inconclusive (section 5), (...)
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  12. Paul Audi (2008). Rousseau--Une Philosophie de L'Âme. Verdier.
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  13. Irving Babbitt (1920). Rousseau and Conscience. Journal of Philosophy, Psychology and Scientific Methods 17 (7):186-191.
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  14. Jarosław Bacławski (2012). Wola powszechna i jej stabilność według koncepcji J.J. Rousseau. Przeglad Filozoficzny - Nowa Seria 21 (4):183-192.
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  15. Glen Baier (1999). A Proper Arbiter of Pleasure: Rousseau on the Control of Sexual Desire. Philosophical Forum 30 (4):249–268.
  16. Bernadette Baker (2001). (Ap)Pointing the Canon Rousseau's Emile, Visions of the State, and Education. Educational Theory 51 (1):1-43.
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  17. Friedrich Balke (2010). Governmentalization of the State: Rousseau's Contribution to the Modern History of Governmentality. In Ulrich Bröckling, Susanne Krasmann & Thomas Lemke (eds.), Governmentality: Current Issues and Future Challenges. Routledge. 74.
  18. Sidney Ball (1896). Book Review:The Social Contract. J. J. Rousseau; Annals of the British Peasantry. Russell M. Garnier; Economics and Socialism. F. A. Laycock; The Better Administration of the Poor Law. W. Chance; The Local Control of the Liquor Traffic. Arthur H. Boyden; The Socialist State. E. C. K. Gonner. [REVIEW] Ethics 6 (2):258-.
  19. Benjamin R. Barber (1985). How Swiss is Rousseau? Political Theory 13 (4):475-495.
  20. F. M. Barnard (1988). Self-Direction and Political Legitimacy: Rousseau and Herder. Oxford University.
    Johann Gottfried Herder (1744-1803) has been called the German Rousseau. Yet while Rousseau is recognized as a political thinker, Herder is not. This book explores each thinker's ideas--on nature and culture, selfhood and mutuality, paternalism, freedom, and autonomy--and compares their conceptions of legitimate statehood. Arguing that the crux of political legitimacy for both men was the possibility of "extended selfhood," Barnard shows that Herder, like Rousseau, profoundly altered human self-understandings, thus influencing modes of justifying political allegiance.
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  21. Evaldo Becker (2011). Política E Linguagem Em Rousseau E Condillac. Kriterion 52 (123):49-74.
  22. Isaiah Berlin (2002). Freedom and its Betrayal: Six Enemies of Human Liberty. Princeton University Press.
    Isaiah Berlin's celebrated radio lectures on six formative anti-liberal thinkers were broadcast by the BBC in 1952. They are published here for the first time, fifty years later. They comprise one of Berlin's earliest and most convincing expositions of his views on human freedom and on the history of ideas--views that later found expression in such famous works as "Two Concepts of Liberty," and were at the heart of his lifelong work on the Enlightenment and its critics. Working with BBC (...)
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  23. Marshall Berman (1976). Liberal and Totalitarian Therapies in Rousseau: A Response to James M. Glass. Political Theory 4 (2):185-194.
  24. Bruno Bernardi, Florent Guénard & Gabriella Silvestrini (eds.) (2005). La Religion, la Liberté, la Justice: Un Commentaire des Lettres Écrites de la Montagne de Jean-Jacques Rousseau. Vrin.
    La publication de l' "Emile" et du "Contrat social" a dressé les autorités de l'Europe entière contre Rousseau. A Genève, les deux ouvrages sont condamnés et brûlés le 18 juin 1762.
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  25. Sandra Berns (2005). Liberalism and the Privatised Family: The Legacy of Rousseau. Res Publica 11 (2):125-155.
    This article argues that the intellectual legacy of Rousseau is at the root of the failure of 20th century egalitarian theorists such as Rawls and Dworkin to engage intellectually with feminist theorists working within the liberal tradition. Through an extended critique of Rousseau’s delineation of the relationship between liberal citizenship and the private family, it argues that the failure of such liberal theorists to take gender hierarchy seriously is a consequence of their attempt to place the private family outside the (...)
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  26. Christopher Bertram (forthcoming). Jean Jacques Rousseau. Stanford Encyclopedia of Philosophy.
    Jean-Jacques Rousseau remains an important figure in the history of philosophy, both because of his contributions to political philosophy and moral psychology and because of his influence on later thinkers. Rousseau's own view of philosophy and philosophers was firmly negative, seeing philosophers as the post-hoc rationalizers of self-interest, as apologists for various forms of tyranny, and as playing a role in the alienation of the modern individual from humanity's natural impulse to compassion. The concern that dominates Rousseau's work is to (...)
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  27. Christopher Bertram (2004). Routledge Philosophy Guidebook to Rousseau and the Social Contract. Routledge.
    Rousseau's Social Contract is a benchmark in political philosophy. It has inspired and influenced moral and political thought since publication and is widely studied for this reason. This GuideBook takes a thematic look at the text, discussing and examining ideas in the context of the time and their implications for future philosophical and political thought. It will be vital reading for anyone coming to the book for the first time.
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  28. Stefan Bird-Pollan (2011). Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition. Journal of Moral Philosophy 8 (2):293-295.
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  29. Jan H. Blits (1991). The Depersonalized-Self: Rousseau's Emile. Educational Theory 41 (4):397-405.
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  30. Bernard Boxill (2005). Rousseau, Natural Man, and Race. In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press.
  31. Richard Boyd (2004). Pity's Pathologies Portrayed: Rousseau and the Limits of Democratic Compassion. Political Theory 32 (4):519-546.
    Jean-Jacques Rousseau is renowned for defending the pity of the state of nature over and against the vanity, cruelty, and inequalities of civil society. In the standard reading, it is this sentiment of pity, activated by our imagination, that allows for the cultivation of compassion. However, a closer look at the "pathologies of pity" in Rousseau's system challenges this idea that pity is a pleasurable sentiment that arises from a recognition of the identity of our natures and leads ultimately to (...)
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  32. Corey Brettschneider (2011). Rights Within the Social Contract : Rousseau on Punishment. In Austin Sarat, Lawrence Douglas & Martha Merrill Umphrey (eds.), Law as Punishment/Law as Regulation. Stanford Law Books.
  33. M. E. Brint (1988). Echoes of Narcisse. Political Theory 16 (4):617-635.
  34. J. H. Broome (1963). Rousseau, a Study of His Thought. New York, Barnes & Noble..
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  35. Steve Buckler (1997). Machiavelli and Rousseau: The Standpoint of the City and the Authorial Voice in Political Authorial Voice in Political Theory. History of the Human Sciences 10 (3):69-86.
    A systematic comparison is made between the respective political theories of Machiavelli and Rousseau. Initially, the comparison centres upon key substantive claims made by each theorist with a view to estab lishing a general, thematic contrast. This is used as a basis for structur ing a further comparison between the respective authorial standpoints adopted by Machiavelli and Rousseau. It will be suggested that this comparison establishes, (a) that a connection can be made between sub stantive theory and authorial standpoint and, (...)
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  36. Paul Bullen (1988). Book Review:The Longing for Total Revolution: Philosophic Sources of Social Discontent From Rousseau to Marx and Nietzsche. Bernard Yack. [REVIEW] Ethics 98 (4):860-.
  37. John P. Burke (1976). The Social Thought of Rousseau and Burke: A Comparative Study (Review). Journal of the History of Philosophy 14 (3):370-371.
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  38. C. Delisle Burns (1916). Book Review:The Political Writings of Jean Jacques Rousseau. C.E. Vaughan. [REVIEW] Ethics 26 (4):553-.
  39. Steinar Bøyum (2007). Philosophical Allegories in Rousseau. Philosophy and Literature 31 (1):67-78.
    We usually think of philosophy as the production of theories and arguments. Yet there are other sides to philosophy, the recognition of which is necessary to understand its wider personal and cultural significance. Some of these sides are seldom acknowledged as philosophical at all, perhaps because literature has appropriated what professional philosophy unfortunately has lost. One philosophical activity often overlooked is the construction of philosophical allegories: to describe one's life in explicit philosophical terms or philosophically suggestive ways. Reading life allegorically (...)
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  40. Lawrence Cahoone (2006). Our Recent Rousseau. Environmental Philosophy 3 (1):13-26.
    Paul Shepard, a Rousseau armed with modern evolutionary ecology, presents our most rational primitivism. In his work, ecology recapitulates mythology. His critique of civilization compares to 20th century critics of “alienation,” except for Shepard the break with “authentic” existence is not Modern industrialism but Neolithic agrarianism. His argument remains largely impractical. Yet his late work suggests a reasonable meliorism. He recognized that his “Techno-Cynegeticism” may find room in a postmodern society that is hostile to agro-industrial, but not to what Ernest (...)
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  41. David Cameron (1971). Rousseau Religious Writings. Edited by Ronald Grimsley. Oxford: Clarendon Press. 1970. Pp. Viii, 403. $11.25.Men and Citizens: A Study of Rousseau's Social Theory. By Judith N. Shklar. Cambridge: Cambridge University Press. 1969. Pp. Viii, 246. $8.75. [REVIEW] Dialogue 10 (03):598-601.
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  42. David R. Cameron (1973). The Social Thought of Rousseau and Burke. London,Weidenfeld and Nicolson.
  43. David R. Cameron (1969). Rousseau and the Religious Quest, By Ronald Grimsley, Oxford, Clarendon Press, 1968. Pp. Xiv, 148. $3.75. [REVIEW] Dialogue 8 (01):140-142.
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  44. Sally Howard Campbell (2012). Rousseau and the Paradox of Alienation. Lexington Books.
    Alienation prior to Rousseau -- The Rousseauian state of nature -- The path to alienation -- Man in civil society -- The paradox of alienation -- The legacy of Rousseau's innovation.
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  45. Patrice Canivez (2004). Jean-Jacques Rousseau’s Concept of People. Philosophy and Social Criticism 30 (4):393-412.
    s political theory apparently leads us to choose between patriotism and cosmopolitism. The two major works published in 1762, On the Social Contract and Emile , would represent the two sides of the alternative. However, the opposition between patriotism and cosmopolitism is the ultimate development of an internal tension between two aspects of Rousseau’s political concept of people: the intersubjectivity that permits the formation of the general will; and the individual’s devotion to the state. On the one hand, the political (...)
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  46. María Cintia Caram (2011). Zaretsky, Robert & Scott, John: La querella de los filósofos. Rousseau, Hume y los límites del entendimiento humano. Barcelona, 2009. [REVIEW] Daimon 52:219-220.
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  47. Peter F. Carbone (1985). Toward an Understanding of Rousseau's Educational Ambivalence. Educational Theory 35 (4):399-410.
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  48. George Carew (2009). Rousseau and the Problem of Democratic Transition in Postcolonial Africa. Clr James Journal 15 (1):164-177.
  49. Mark C. Carnes (2005). Rousseau, Burke and Revolution in France, 1791. Pearson Longman.
  50. Barbara Carnevali (2004). Romanticismo E Riconoscimento: Figure Della Coscienza in Rousseau. Il Mulino.
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