Off-campus access
Using PhilPapers from home?
Click here to configure this browser for off-campus access.
- 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 is to recognize philosophy in what seems merely details of the whole picture and to develop a sense for how philosophical constellations are mirrored in one's life, no matter how ordinary that life may seem. As a theoretical position skepticism is sometimes stated by saying that we are in a prison from which we cannot escape. What if one had actually been in some kind of prison, say, a home or a university, and then described that episode so that the skeptical picture is revealed in the description? That would be what I call an autobiographical philosophical allegory: a part of one's life is sublimated into a picture of the human condition. To attain as much, the episode need not be imbued with philosophical significance at the time—it may have felt utterly ordinary or utterly private. Yet the telling of it can make it extraordinary and promote it into a philosophical piece. In the following, I shall elucidate the concept of philosophical allegory through a reading of some episodes in Jean-Jacques Rousseau's autobiographical works.Reading list | Discuss | Edit | Categorize |My bibliography
| Export citation | Other links: muse.jhu.edu dx.doi.org | Scholar | At my library 
Similar books and articles
While Nietzsche is notorious for seeing philosophy as a mode of autobiographical confession, other philosophers, such as Habermas, see philosophy as a discipline of rigorous argumentation and theory construction that constitutes a form of discourse to be sharply separated from literature and narrative. As with philosophical antinomies, these one-sided positions need to be overcome and we should see philosophy both as a commentary on the times framed by one’s social positionality and life-experiences, and a discursive practice that attempts to produce more general theoretical arguments and knowledge. Yet it is extremely difficult, I have found, to reflect on how one’s life and times have influenced one’s own theoretical work and I fear that the following reflections are more of a narrative construct than “scientific” commentary. Yet since such binary oppositions are ripe for deconstruction, I will gamely attempt to describe my philosophical adventures and speculate on what might have influenced my theoretical and political itinerary.
No categories
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Scholar | More options ...
| | Scholar | More options ... Simone de Beauvoir offers one of the most interesting philosophical accounts of childhood, and, as numerous scholars have argued, it is one of the most important contributions that she made to existentialism. Beauvoir stressed the importance of childhood on one's ability to assume one's freedom. This radically changed how freedom was construed for existentialism. Rather than positing an adult subjectivity that tries to flee freedom through bad faith, Beauvoir's account forces a recognition of a situated freedom that itself is also developmentally achieved. In this article, I explore the influence of Jean-Jacques Rousseau on Beauvoir's discussion of childhood. By reading Beauvoir through Rousseau—who was one of her favorite authors—we see not just one but two accounts of childhood in Beauvoir's philosophical work. On the one hand is the idealistic childhood wherein the child is an apprentice to freedom. On the other is the constrained childhood whose product is apprenticed to the serious. I begin with a brief summary of Rousseau's Emile. Next, I offer some justification for reading Beauvoir alongside Rousseau before offering an account of Beauvoir's discussion of childhood. I end by exploring some of the implications of my reading for freedom.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Other links: dx.doi.org | Scholar | At my library | More options ...
| | Other links: dx.doi.org | Scholar | At my library | More options ... In this paper I describe and analyze the need for an alternative, non-clinical approach to counseling, i.e., philosophical counseling. Throughout the first part of this paper. I aim to prove pragmatically the truth or validity of this new non-clinical approach to counseling by describing its effectiveness in a case-study. In the second part, I suggest that many philosophers have made use of philosophical self-diagnosis and self-help to improve their own well-being, although for their private practice of philosophy they did not use the words I have chosen here. I exemplify this by analyzing the representative life narrative of Jean-Jacques Rousseau as a case study.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Scholar | At my library | More options ...
| | Scholar | At my library | More options ... Abstract Feminists have interpreted Rousseau's attitudes to women as characteristic of a patriarchal ideology in which passion, nature and love are associated with the feminine and repressed in favour of masculine reason, culture and justice. Yet this reading does not cohere with Rousseau's adulation of nature, nor with the repression of writing and culture in favour of natural speech which Derrida finds in his texts. This paper uses Rousseau's accounts of his personal experiences to resolve this conflict and to develop a more complex understanding of Rousseau's attitudes to women. The reading emphasizes that Rousseau operated with a triadic picture in which reason, the passions of the heart and the passions of the body are distinguished. The discussion of Derrida's reading of Rousseau gives rise to some reflections on the relationship of speech and writing to subjectivity, autonomy and women's oppression.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Other links: informaworld.com tandfonline.com dx.doi.org | Scholar | At my library | More options ...
| | Other links: informaworld.com tandfonline.com dx.doi.org | Scholar | At my library | More options ... The following is a reflection on the possibility of teaching by example, and especially as the idea of teaching by example is developed in the work of Jean-Jacques Rousseau. My thesis is that Rousseau created a literary version of himself in his writings as an embodiment of his philosophy, rather in the same way and with the same purpose that Plato created a version of Socrates. This figure of Rousseau—a sort of philosophical portrait of the man of nature—is represented as an example for us to follow. This would appear to have been dangerous and destabilizing work, given the mental distress that it caused Rousseau in striving to live up to his fictional self. Rousseau's own ideas on the nature of teaching by example are presented in a discussion of the section in ‘Emile’ which Rousseau takes from an incident in his own life—the story of his meeting with a young Savoyard priest who befriended him and influenced him through the power of his example.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Other links: dx.doi.org doi.wiley.com | Scholar | At my library | More options ...
| | Other links: dx.doi.org doi.wiley.com | Scholar | At my library | More options ... This paper explores the Rousseauian background to Kant’s critique of metaphysics and philosophical theology. The core idea is that the rejection of metaphysics and philosophical theology is part of a turn from theoretical to practical reason influential on European philosophy of religion, a turn we associate with Kant but that is prefigured by Rousseau. Rousseau is not, however, a thinker normally associated with the notion of metaphysical criticism, nor the notion of the primacy of practical reason. The paper draws out this dimension of Rousseau’s thinking and its importance for Kantian thought. It will proceed by discussing the Kant-Rousseau connection; demonstrate the importance of practical philosophy for Kant and the critical project generally; overview Kant’s critique of metaphysics; and turn to a consideration of Rousseau, particularly from the text Émile . Given the indisputable influence of Rousseau on Kant, the purpose of this paper is to explore the ways that Rousseau’s own rejection of philosophical theology might be suggestive to those interested in Kant and the way in which it throws new light on Kant’s philosophy of religion. As well as drawing out the Kant-Rousseau connection, it also, implicitly, defends the general orientation of these philosophers as one that is important, perhaps vital, to philosophy of religion.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Scholar | At my library | More options ...
| | Scholar | At my library | More options ... An important idea in antiquity was that to engage in philosophy meant more than the theoretical inquiry into fundamental questions, it was also conceived of as a way of life modelled on the philosophical life of Socrates. In a recent article, John Cooper defends the thesis that, for Socrates and his all successors, the philosophical life meant to live according to reason, understood as the exercising of one’s capacity for argument and analysis in pursuit of the truth – which he conceives of as wisdom. It is our contention that an inclusion and close reading of Xenophon’s testimony casts doubt on Cooper’s unified model of Socrates and his conception of philosophy as a way of life. Xenophon’s Socrates, we argue, conceived of the philosophical life as essentially the exercise of one’s capacity for self-mastery. Moreover, as we interpret Xenophon, it is this self-mastery, not wisdom, which seems to form the basis or core of Socratic ethics. We try to show that for several of Socrates’ philosophical successors living a philosophical life meant something much closer to Xenophon’s picture of that life than the one Cooper describes.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Scholar | At my library | More options ...
| | Scholar | At my library | More options ... An examination of the genre of philosophical autobiography sheds light on the role of personal judgment alongside objective rationality in philosophy. Building on Monk's conception of philosophical biography, philosophical autobiography can be seen as any autobiography that reveals some interplay between life and thought. It is argued that almost all autobiographies by philosophers are philosophical because the recounting of one's own life is almost invariably a form of extended speech act of self-revelation. When a philosopher is the autobiographer, this self-revelation illuminates the interplay between thought, life, and personality. Understanding how this works allows us to address three problems of biography raised by Honderich: how to give an account of something as large and complex as a human life; how a life-story is also a judgment; and how we can justify identifying one part of a causal circumstance as 'the cause'. There is also a new ethical problem raised about the autobiographer's right to make public details of a shared private life.
No categories
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Other links: informaworld.com tandfonline.com dx.doi.org | Scholar | At my library | More options ...
| | Other links: informaworld.com tandfonline.com dx.doi.org | Scholar | At my library | More options ... We often speak about religious experience, and sometimes we speak about metaphysical experience. Yet we seldom hear about philosophical experience. Is philosophy purely a matter of theories and theses, or does it have an experiential aspect? In this article, I argue for the following three claims. First, there is something we might call philosophical experience, and there is nothing mystical about it. Second, philosophical experiences are expressed in something quite similar to what Kant called "aesthetic judgements." Third, philosophical experiences are expressed by using words in what Wittgenstein called "secondary sense." Finally, I try to show the educational significance of pursing philosophical experiences. Through articulating them one might find one's ground, and through articulating them in a less private and more universal form one might raise oneself to universality. Thus, in expressing philosophical experiences one aspires to speak in a universal voice.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Other links: interscience.wiley.com dx.doi.org | Scholar | At my library | More options ...
| | Other links: interscience.wiley.com dx.doi.org | Scholar | At my library | More options ... Strangely, the concept of philosophical education is not much in use, at least not as a philosophical concept. In this essay, Steinar Bøyum attempts to outline such a philosophical concept of philosophical education. Bøyum uses Plato's Allegory of the Cave, René Descartes's life of doubt, and Immanuel Kant's criticism of metaphysics as paradigms or defining examples of this concept. Bøyum's aim in this essay is not exegetical; rather, he hopes to describe these examples in a way that will let their character as conceptions of philosophical education show forth. His underlying aims are to show which forms such conceptions may take and why philosophical education is or should be an important topic for both philosophy and education.
Reading list
| Discuss | Edit | Categorize | My bibliography | Export citation | Other links: doi.wiley.com dx.doi.org | Scholar | At my library | More options ...
| | Other links: doi.wiley.com dx.doi.org | Scholar | At my library | More options ... Discussion of Steinar Bøyum, Philosophical allegories in Rousseau
 Back
All discussions
Start a new thread
|
There are no threads in this forum |
Nothing in this forum yet.
