26.04.2019

Humanity and good in the philosophy Jean-Jacques Rousseau. Jean Jacques Rousseau (political views)

N.A. Konstantinov, E.N.Medynsky, M.F.Shabaeva

Public and political situation in France in the middle of the XVIII century. Enlightenment philosophy.

The capitalist system developed in France long before the bourgeois revolution 1789-1794. In the country, mainly agrarian, in the second half of the XVIII century, the capitalist manufactory was widely spread. But feudal relationships greatly prevented the development of capitalism.

The entire population of the country was divided into three estates. The first estate was considered the clergy that owned enormous lands. It was freed from paying any taxes and had its own court. The second estate was the nobility, which was the owner of a significant part of the Earth. Feudal rights were given to this class the opportunity to widely exploit the peasants. The third estate did not have privileges; Most of it was the peasantry, which was completely powerless. The material position of the peasantry as a result of feudal payments and severe government taxes was poor.

The third estate was not united; Here they also included artisans, workers, urban poor. The leadership in the third estate was occupied by merchants, manufacturers and bankers. All of them were in opposition to the feudal orders, despite the various conditions of their lives. The bourgeoisie in the middle of the XVIII century, entering the third estate, not immediately, with fluctuations joins a powerful popular movement and leads his speeches against the king, the privileges of the clergy and the nobility, the estate system of upbringing.

The people's movement directed against the feudal system had a great influence on the entire course of the political life of the XVIII century. During this period, the struggle of writers and scientists, spoken of bourgeois ideology, against feudal orders, is revived. In his writings, they threatened the feudal worldview, the official religions were broken down (some enlighteners were atheists) long before the coming revolution. In the 1950s to the 1950s of the XVIII century, in the pre-revolutionary years, their performances acquired a particularly acute character.

French enlighteners sharply criticized religion as a stronghold of feudalism, feudal system and feudal ideology. They defended, on the basis of the positions of Locke, a contractual theory of the origin of the state (Rousseau, Didro, etc.) and argued that in their "natural state" a person has always had a "natural right" to freedom, equality and fraternity.

The enlighteners of the XVIII century were waiting for the onset of a new era, the kingdom of mind on earth.

At this time, the ideologists of the bourgeoisie sincerely considered themselves representatives not only the third estate. According to Engels, they performed "in the role of representatives of not any separate class, but the whole of the suffering of humanity" (Marx K. and Engels F. Ot., Vol. 19, p. 190).

But after the bourgeoisie captured the power in his hands, she, seeking to ensure his domination, moved to the offensive against the workers, against the developing working class.

French enlighteners believed in the mighty breeding power. They were convinced that, raising a new person, they are thereby re-create the whole world. By enlightenment, lies, prejudice, ignorance of the past will be destroyed, will disappear all negative, which is characteristic of feudalism.

An outstanding place among the French enlighteners was occupied by Jean-Jacques Rousseau and material philosophers.

Life is Jean-Jacques Rousseau.

Rousseau was born in 1712 in Geneva, in the family of the watchmaker. He did not receive a systematic education. For many years, I wandered in France and Switzerland, I tried a number of professions. The already established person, thirty years, Rousseau came to Paris, where he met a new bourgeois intelligentsia of that time, with its best publicist representatives and philosophers. In 1749, the Dijon Academy declared a competition for writing on the topic "Will the progress of science and art contribute to improving or deterioration of morals?". According to the council, Didro Rousseau took to write work on this topic. In this work, he strongly opposed social inequality, against aristocrats and loafers, against the culture and science of feudal society. For this work, Rousseau received a premium of the Dijon Academy.

In 1755, the second work of Rousseau appears - "reasoning on the origin and grounds of inequality between people", in which there are elements of dialectics. Then followed the "public contract" (1762). Rousseau argued that the inequality grew along with civilization. In the "social contract", developing the contractual theory of Locke, he opposed the civilized (i.e. feudal) society as an ideal of a certain society in allegedly "natural state", when people were equal and free, and then refused their rights to preserve their labor Property. Rousseau Bicheval Tiracy, the oppression of the exploiters and argued that the power that does not meet the interests of the people is illegal, it violates the initial public contract by which people voluntarily transferred some of their rights by their chosen authorities, obliged to serve the people. It was a literary work in the form of a literary work appeal to the overthrow of the king and feudal obstacles.

In 1762, Roman-treatise Rousseau "Emil, or about upbringing" was published. He created the author world fame. In it, Rousseau showed the way to upbringing the free man of the new, that is, bourgeois, society. The appearance of "Emil" caused indignation among the aristocrats and clergy. The book for the freedomoff expressed in it, although Rousseau was not an atheist, was burned on one of Paris's squares, and her author was forced to run abroad. Only shortly before death, the patient and broken physically and morally, he was able to return home. In 1778, Rousseau died.

The works of Rousseau deeply worried about the minds of an advanced prereforming bourgeois society, their influence extended far beyond France.

Socio-political and philosophical views of Rousseau.

The power and wealth created inequality, said Rousseau, man so lost his freedom. "The person was born free, meanwhile he is everywhere in chains," he wrote. He believed that power should belong to the people himself, demanded that everyone worked. He called for only minor property to be admitted, and the property of the noble feudalist was destroyed. This teaching Rousseau in his time was revolutionary. It expressed the interests of small owners (artisans, peasants) and led to the approval of the bourgeois system. The ideal Rousseau is a petty-bourgeois labor property and a social device based on this property and on each work.

Considering the question of the perception of the world around us, Rousseau reasoned as a sensualist: there is nothing in our consciousness, which would not have been obtained by means of sensations through the senses. But he could not make materialist conclusions from this position. He denied the official religion and was a supporter of the "religion of feelings", believing that every person was free to believe in his own way. According to him, "everything is good that comes out of the hands of the Creator of the Universe, everything degenerates in the hands of a person."

Man, according to Rousseau, is spoiled by modern society. Hence the conclusion: to bring up a child outside the spoiled society, away from civilization, on the "Lon of Nature".

The existence of people must be supported by personal labor. Without difficult, there can be no normal human life. But in an unfair, spoiled world, many are assigned the results of someone else's labor. Truly free is a person living in his labor. According to Rousseau, the task is to raise such a person who would not depend on anyone, would live by the fruits of his works, would appreciate his freedom and could defend her. That person who appreciates his freedom will learn, of course, respect and the freedom of others, based on labor.

Rousseau said that the children do not need to educate children, they are already brought up by life. It is necessary to re-educate feudalists, aristocrats, correctly educate their children, and the world will become different. Therefore, he makes Emil, originating from a notable family, the hero of his work "Emil, or about upbringing". As a result of the education received by him, he should become free-thinking and live by his own work.

Natural and free upbringing.

Children should be brought up, in Rousseau, naturally, according to nature. This means that in the upbringing it is necessary to follow the nature of the child, take into account its age characteristics. "Nature wishes that the children be children before they become adults," Russo wrote. He believed that the upbringing was obtained from three sources: from nature, from people around and from things. Nature education, in his opinion, is carried out by the "internal" development of human abilities, the development of sense organs; Raising people - this person's teaching use the development of these abilities and organs; Finally, education from things is its own person's own experience gained by it from the things he faces and affect it. The right upbringing will be when all three factors (upbringing by nature, people, things or external circumstances) are agreed in one direction.

In direct communication with the natural education of Rousseau set and free upbringing. The first of the natural human rights, he said, - Freedom. Relying on this position, he spoke against a scholastic school with her cramp, harsh discipline, corporal punishments and the suppression of the child's personality. He demanded to respect the identity of the child, to reckon with his interests and requests. In this positive importance of his call for free education.

Rousseau attached great importance to the guiding role of the educator, but understood this role peculiar, in his own way. The educator, he said, only leads his pupil to the solution of the issue, leads his interests so that the child himself does not notice this, has mainly indirect effects. It organizes the whole environment, all the surrounding influences that they suggest certain decisions. He denied coercion as a preparation method.

Education in various age periods of children's development
The basis of pedagogical views Rousseau is the theory natural upbringingwhich is closely connected with his social views, with his teaching about the natural law Rousseau argued that a person will be born perfect, but modern social conditions, existing education urged the nature of the child. Education will promote its development only if it becomes natural, nature-like.
In the upbringing, Rousseau believed, nature, people and things participate. Education performs his role then considered Rousseau when all three decisive factors would act coordinated.
Understanding Rousseau Natural, Natural Education differs from the interpretation of its Komensei. In contrast to the Czech teacher, Rousseau believed that he was naturally educated - it means to follow the natural course of the development of the nature of the child himself. He demanded a careful study of the child, good knowledge of its age and individual characteristics.
Recognizing that human nature is perfect, Rousseau idealized the nature of the child and considered it necessary to take care of creating conditions in which everyone inherent in the birth of the deposit could be unimpeded. The educator should not impose his eyes and beliefs, ready-made moral rules, but should provide him with the opportunity to grow and develop freely, according to its nature and, if possible, eliminate everything that this can interfere. Natural upbringing is and free upbringing.
In Rousseau, the tutor must be acting so that children make the power of necessity, the logic of the natural course of things, i.e., it is necessary to widely apply the method of "natural consequences", the essence of which is that the child himself felt the result of his wrong actions, inevitably arising from - This is the implications harmful to him. In fact, Rousseau put the child dependence and from things, and from the mentor constantly at it. On the pupil, only the visibility of freedom was preserved, as he always had to come according to the desire of the educator. Thus, it is an educator, affecting his pupil indirectly, encourages it to a versatile manifestation of activity and amateur activities.
The educator, to whom Rousseau assigned a big role in the formation of a new person, should clearly imagine the goal standing before him. He must give a pupil not a class, not professional, and universal Education. This requirement in the time of Rousseau was undoubtedly progressive.
Natural upbringing described by Rousseau in his work "Emil ..." is carried out on the basis of the age periodization proposed by them. Going away from the characteristic features of children's nature on various levels of natural development, Rousseau established four ages in the child's life. Having determined the leading start for each stage of development, he in accordance with this indicated that the focus of the educator should be directed.

The first period - from birth to 2 years, before the appearance of speech. During this period, Russo preferentially considered it necessary to pay physical Education Child.

The second period - from 2 to 12 years - Rousseau figuratively calls "Single Mind." Believing that during this period the child is still not capable of distracted thinking, Rousseau offered mainly develop its external feelings.

The third period - from 12 to 15 years. At this age the focus needs to be given mental and labor education.

The fourth period is from 15 years before the age of majority, on the terminology of Rousseau, "the period of storms and passions". At this time, it should be put forward to the fore moral education boys.

Rousseau believed that the participation of a teenager in the work activity of adults will give him the opportunity to understand modern public relations, "he will be able to have respect for workers, contempt for people living on someone else's account. In labor, he also saw an effective means for the mental development of the child. Rousseau believed that the teenager should be seized not only by some kinds of agricultural labor, but also receiving crafts.

Raising women
Thoughts Rousseau about the upbringing of a woman (the bride of Emil) were determined by his views on the nature of a woman's social purpose. It consists, according to Rousseau, in being a mother, to keep the economy, create a family comfort, like and be a useful husband. Therefore, the natural upbringing of the girl, he considered it a fundamentally differ from the education of a young man, in the girl you need to raise obedience and humility, willingness to learn other people's views, even if they do not coincide with her own.
In order for a woman to give birth to healthy and strong children, so that it acquires natural beauty and grace, the corresponding physical education is necessary. She does not need any serious mental classes. Rousseau extremely limited the formation of the bride of Emil, but he believed that since childhood it should be trained to teach her religion; The views of the girl in this area are entirely determined by the authority of people whose subordination she is. Any girl, according to Rousseau, must confess the religion of his mother, and every wife is a religion of her husband. Thus, putting the goal to raise a free independent citizen from a boy, Rousseau simultaneously refused to make a woman in independence.
Rousseau views on the appointment of a woman in society and her upbringing is very conservative. Resting against the corrupted morals that dominated in his time among the top nobility and the clergy of France, Rousseau built an ideal, a modest, unlawful woman belonging to the third class, but he illegally opposed the upbringing of the young man and the girl.
The meaning of the pedagogical theory of Rousseau
Rousseau subjected to a critting criticism of the exhausting feudal system of education, the overwhelming personality of the child: the estate restrictions in the field of education, verbal training, dogmatism and a cramp, wandering discipline, corporal punishment.
Expressing the views of advanced people of their time, he made a passionate call to free a person from the feudal oppression, protect childhood rights. Rousseau called for love to relate to the child, carefully study his age and individual characteristics, to reckon with his needs.
He emphasized the need to educate the senses of children, develop their observation, to stimulate the development of independent thinking in children, creative forces.
Very important were the requirements of Rousseau to give the formation of a real nature, to associate him with life, develop the activity and amateurness of children in the learning process, prepare them to work as a public responsibility of every citizen.
And yet the ideas of Rousseau on the upbringing of an active, thinking, free man had a huge positive impact on the development of pedagogical theory and practice in many countries, although later were almost completely rejected by bourgeois pedagogy.

Pedagogical views of Denis Didro (1713-1784).The visible representative of the French materialism of the XVIII century was Denis Didro. His works were hostile to the authorities. As soon as his work was published, "letters about the blind in the edification of Seryachim", Didro was arrested. After liberation from the conclusion, he gave all the power to prepare for the publication of "Encyclopedia of Sciences, Arts and Crafts". The encyclopedia, around which he collected the whole color of the then bourgeois intelligentsia, played a huge role in the ideological training of the bourgeois French revolution.
Didro attached great importance to sensations, but he did not reduce knowledge to them, and rightly pointed out that the sensations of the mind were recycling.
He believes that education can be achieved a lot, however, education develops what the child gave the child. By education, it is possible to develop good natural deposits and drown bad, but only if the education will take into account the physical organization of a person, its natural features.
The position of the Didro on the meaning, which has natural differences in people in their development, the need to reckon in education with the peculiarities of the physical organization and the psyche of the child deserve a positive assessment. Meanwhile, as subsequently established the founders of Marxism, the nature of a person varies in the course of historical development, people in the process of revolutionary practice change their own nature.
Didro believed that good natural deposits are bye not only in favorites; He, on the contrary, argued that the people are much more likely to be a carrier of talents than representatives of nobility.
Didro rightly stated that the talents were dying around and near the people's masses, as the bad social system deprives children of the people of proper upbringing and education. He was a supporter of the Enlightenment of the Wide Mass, recognized him a huge liberation role.

Didro strongly criticized the French feudal system of upbringing, stressing that primary schools who were in the hands of the clergy disseminate the education of children from the people, and the privileged secondary schools of the classic type briefly educate only disgust to the sciences and give insignificant results. It is necessary that all children study in schools, regardless of their social affiliation. Schools should be withdrawn from the conduct of the clergy and are made by state. Primary education should be free and mandatory, in schools should be established public catering. The children of the poor know the price of education than the rich. Didro demanded a decisive perestroika high school. He opposed the Zasil in secondary schools of classical education, considered it necessary to ensure teaching in them on the scientific foundations of mathematics, physics, chemistry, natural science, astronomy, insisted on real education.
Didro compiled in 1775 the plan of the organization in Russia of public education on new foundations called "University Plan for Russia" (implied by the University of the All System of Folk Education). Catherine and was not going, of course, to carry out a plan to Didro, he was too radical.

Francois-Marie Aruue de Voltaire (Voltaire, Franois-Mari Aruet DE) (1694-1778), French philosopher, novelist, historian, playwright and poet Epoch of Enlightenment, one of the greatest French writers.
Voltaire more than once applied to the problem of the ideal of a person, the content of the concept of eternal spiritual values \u200b\u200band the goals of education. In his opinion, eternal moral laws exist, which are reflected in both religious and other exercises.
Voltaire, developing views on "intelligent egoism," argued that the idea of \u200b\u200bChristian salvation after the coffin is vicious that a person implements all his desires in real life and education makes sense only when it is focused on the personality assistance in the "earthly" self-realization.
The axiological views of Voltaires were adjacent to the ancient "golden rule" - a person must come in relation to other people as I would like that they would come in relation to him. Acts of a person, according to his teaching, should bring a specific benefit to other people, and about it, ideally, each person must take care of more than about its own benefit or salvation of the soul. Passion and temperament of a person - his natural property, to deprive the human of which is not given to anyone, and there is nothing galloping in their manifestation, if it does not damage other people. According to Voltaire, all works of art are created by the passions of a free man.
Voltaire argued that a person is not perfect in his origin, since, unlike the "Free Higher Being," is mortal. Freedom of a person is limited to his biological life, and talking about complete freedom of personality - utopia. Before a person, there is freedom to choose his actions and actions and ideally a person should direct his will in that sphere in which he will acquire greater freedom.
The ideal of a free man in the philosophical teaching of Voltaire takes a leading place. The thinker drew attention to the dialectical relationship between freedom and non-free personality. In his performances, the perfect person is a person who came to understand that the personal blessing received to the detachment of others is temporarily, and is very dangerous for this person himself, since sooner or later will turn evil in relation to him

The purpose of the upbringing is a person who is able to make a difficult choice of honey with a momentary blessing and conscious refusal from him, for the benefit of others, and the education itself, in line with Voltaire's reasoning, is a process leading to the unity of the rational, volitional and sensual parties of consciousness.

J.J. Rousse (1712 - 1778)

At the heart of pedagogical views Rousse It lies its dualistic, sensualistic worldview of the thinker. Rejecting religious religions, the philosopher assumed the existence of an external force - the Creator of all things. Central Point of Pedagogical Program Rousseau - Natural Education. In the treatise "reasoning about the origin and grounds of inequality between people" it was proved that a person was created on the basis of amazing harmony, but the society destroyed this harmony.

The main pedagogical work is "Emil". He put forward the idea of \u200b\u200bfree upbringing. The main and most complex art of the mentor is to be able to do nothing with the student. In Rousseau, there are three factors: nature, people, society. An integral part of natural upbringing is negative education.

Natural and free upbringing. Children should be brought up, in Rousseau, naturally, according to nature. This means that in the upbringing it is necessary to follow the nature of the child, take into account its age characteristics. He believed that the upbringing was obtained from three sources: from nature, from people around and from things. Nature education, in his opinion, is carried out by the "internal" development of human abilities, the development of sense organs; Raising people - this person's teaching use the development of these abilities and organs; Finally, education from things is its own person's own experience gained by it from the things he faces and affect it. The right upbringing will be when all three factors (upbringing by nature, people, things or external circumstances) are agreed in one direction.

Age periodization. Russo shared the life of his pupil into four periods. The first period - from birth to 2 years - this is the time when the physical education of children should be in the spotlight. The second period is from 2 to 12 years, the period of "dream of mind", when the child can not yet argue and logically think when the "external feelings" should be developed, when the child's forces accumulate in order to find their exit already in the older age. The third period - from 12 to 15 years, mental education is widely deployed, mental child requests are satisfied. The fourth period is the "period of storms and passions" - from 15 years to the age of adulthood, when it is carried out predominantly moral education.

Rousseau sought to deeply understand the human nature and identify the specifics of its development. However, he could not correctly indicate the laws of development of the child. It is incorrect that a child from 2 to 12 years causing the possibilities to think logically, as well as the statement that moral concepts are not available to the children of this age.

Rousseau did not clearly separate the development of education, thereby he as if biologized the most upbringing process. But it is essential that he demanded to take into account the age of children. He rightly also wrote that every child brings with them a special temperament, which determines its abilities and character and which should be changed or developed and improved. He resolutely objected to the stencil, a uniform approach in the upbringing. The task of the educator is to well know the age characteristics of the child, deeply study its individual inclinations and abilities.

In early childhood (up to two years) the basis of everything is physical education. If possible, the child must feed the mother herself. Usually the baby is shy, put it so that his head remains still, the legs are straightened, the hands stretched along the body. "Happiness, if he leaves the opportunity to breathe," Russo exclaims. So immediately take away from the child freedom, and this cannot be done, do not interfere with nature.

Rousseau stops in detail on physical education. He indicates how to handle the child and strengthen its physical strength.

From two years, a new period of education comes. It is not necessary at this age to make a child talk, no need to read any instructions to the child, to force him to memorize the stories and fairy tales. At this age, according to Rousseau, it is necessary mainly in every way to develop the external feelings of the child. Rousseau gives a number of instructions, how to develop these feelings. Still must be able to enjoy the health of the child, its physical development. It is not necessary to teach it in the literal sense of the word. Let the child measures everything, weighed, believes and compares himself when he feels like this. It would be good for a child up to 12 years old not to know the books; But if he learned to read, let the first and only book will be "Robinson Cruzo", the hero of which on the uninhabited island did everything necessary for his simple life in nature.

According to Rousseau, the child at that age does not have more moral concepts, but the raising role of the example is undoubtedly a great one at this time. No moral, no abstract concepts are not available to a child under 12 years old, but what is connected with the knowledge of the items themselves can still help and the formation of individual abstract concepts. And Rousseau believed that the child at this age could well assimilate one important idea - the idea of \u200b\u200bownership. Rousseau, the controversial of its basic provisions on the impossibility of the formation of abstract concepts in this age, believes that the idea of \u200b\u200bownership can become a fully accessible understanding of the child.

Rejecting punishment, Rousseau puts forward the method of "natural consequences". Freedom of a child can only be limited to things. The child, facing nature, will undoubtedly understand that it is necessary to obey its laws. The same considerations should be based on relations to people. If the child breaks everything to anything, do not be angry, strive only to eliminate everything that he can spoil. So he broke the chair, which he used, do not hurry to give him a new one. Let him feel all the inconvenience of the absence of a chair. If the child splits the glass in the window of his room, do not insert a new one, "it is better to grab him a runny nose than grow insane." But if the child continues to beat the glass, it is recommended to lock it in a dark room, this Rousseau considered not a punishment, but a "natural consequence" misdemeanor.

For twelve years, physically strong, independent, can quickly navigate and grab the most important, he learned the world around his external senses. And it is quite prepared in order to enter the third period of its development, when mental and labor education is carried out. At this age, the child, in Rousseau, does not yet have sufficiently moral concepts and cannot be understood by the relationship between people, so he must explore what is connected with its nature. It is necessary when choosing items to explore the child's interest. Naturally, the child's interest is sent to what he sees, and therefore he is interested in geography, astronomy, environmental education. Rousseau developed the original method of obtaining these knowledge by a child, based on an independent study of their phenomena. He puts the child to the position of the researcher, which opens the scientific truths, inventing the compass, etc.

Didactic Rousseau is based on the development of amateur in the child, the ability to observe, intelligence. Everything must be granted to perceive the child with maximum visibility. In his opinion, visibility is the nature itself, the vital facts themselves, with whom Emil directly meets. Trying to draw mental education of a new, free man, Rousseau did not manage to associate the personal experience of the child with the experience of mankind expressed in science. He for real knowledge that should not be received from books, but from nature. At the same time, he pronounced the great importance of the education of the observation, the intensity and activity of the child, the importance of learning him of direct communication with nature and life.

Physical work is the inevitable duty of a public person. A free person should own different types of agricultural and craft work, then he can really earn his bread and save his freedom. Emil is trained in a number of useful professions.

First of all, the child studies the joinery craft, which Rousseau is very appreciated in an educational attitude, and then meets a number of other crafts. He lives the life of an artisan, he penetrates with respect for labor man, the labor itself and labor communication. He eats bread that he himself earned. Labor is a public responsibility of a free person, this is an educational agent.

The child is now prepared for life, and at the sixteenth year Rousseau returns him to society. The fourth period comes - the period of moral education, and it can be given only in society. The corrupted city is not afraid of a child now, which has been told from urban temptations.

Rousseau, a representative of the class, which will soon come into a revolutionary struggle, sincerely convinced that the best people of the "third class" are carriers of universal ideals. It is necessary so you need to teach Emil to love all people. And Rousseau puts forward three tasks of moral education: this is the upbringing of good feelings, good judgments and goodwill.

Let the young man observes the pictures of human suffering, needs and grief, he will see and kind examples; Not moral arguments, and real affairs brought good feelings in it. The upbringing of good judgments is carried out in Rousseau, by studying the biographies of great people, studying history. Education of goodwill can be only when performing good deeds.

At this age, Rousseau considered it necessary to give his pupil and sexual education. First of all, he offered to eliminate all the harmful, exciting: reading the books of inappropriate content, a fused and sedentary life; The young man should live an active life: to move, engage in physical labor, to be in the fresh air for a long time. Rousseau believed that it would be desirable to avoid the children of possible issues of sexual life; But if such a question is asked, the child is better to silence, rather than answering a lie. " Such an approach, in his opinion, will not surprise the pupil, because before the teacher did not answer questions that do not correspond to the understanding of the child. When the teacher finds Emilly prepared enough, he must answer seriously, simply, without confusion, not allowing children to find out about sex life from the unclean source.

Rousseau believed that years before the 17-18 young man should not talk about religion. But he was convinced that Emil himself would come gradually to the knowledge of the Divine began. He was against reports to children of religious truths. This religion, he said, is a heart religion. As a desist, Rousseau believed that, reflecting on the wise device of the universe, the child comes to the thought of her creator.

Jean-Jacques Rousseau refers to those philosophers that will cause discussions for a long time. Does he belong to the pleiad of thinkers or, on the contrary, to her most irreconcilable critics? He prepared the ground for the French revolution or did it all so that she did not happen? Many biographers broke a spear, arguing about who was Jean-Jacques Russo. The main ideas of this philosopher belonging to simultaneously to schools of naturalism and sensualism, we will consider in this article. After all, this person realized that progress was entitled to misfortune, and despotism creates the powerlessness of the majority. In a situation where the majority of people lived almost per poverty, he cherished ideas about universal equality.

Views Jean-Jacques Rousseau: What lies with them

The main motive of the ideas of the philosopher is the requirement to bring society from the state in which it is now. That is, from the situation of universal corruption. His colleagues of the enlighteners argued that it was possible only to correctly raise the princes and rulers. And also to establish a republic, where everything will receive equal material benefits and political rights. Rousseau believed that the main principle of the right society lies in faithful moral thinking. The philosopher said that "every man is virtuous," when his "private will in everything corresponds to the general will." Moral for him was the main measure of everything. Therefore, he believed that no real freedom did not exist without virtue. But his life was as if refuted by his philosophy.

Biography. Youth and career

Jean-Jacques Rousseau, the basic ideas of which we analyze, born in the city of Geneva and in their religious beliefs in childhood was Calvinist. His mother died during childbirth, and his father fled from the city, because he became a victim of criminal prosecution. From an early age, he was given to the apprenticeship, but neither a notary, nor engraver, in whose subordination was the future philosopher, did not love him. The fact is that he preferred to read books, and not work. He was often punished, and he decided to run. He came to the neighboring area - Savoy, who was Catholic. There, not without the participation of Mrs. de Varan - his first patroness, he became a Catholic. So the young mystery began. It works by a lake in the aristocratic family, but does not take root there and leaves back, to Mrs. de Varan. With her help, he goes to learn to the seminary, throws it, two years wanders in France, often spending the night in the open sky, and again returns to his former love. Even the presence of another rehabiller "Momashi" does not confuse him. For several years, Jean-Jacques Rousseau, whose biography in his youth was so different from his subsequent views, it goes, it returns to Mrs. De Varan and lives with her in Paris, in Chambery and other places.

Maturity

Staying for a long time as a protege of an aging lady Rousseau in the end it was impossible. He tried to earn, but unsuccessfully. He failed to teach children or work as secretary of the ambassador. He had problems with all employers. Misanthropy gradually penetrates the nature of this person. He does not converge with people. Nature is that it begins to charming such a fan of privacy as Jean-Jacques Rousseau. The biography of the philosopher suddenly makes a sharp turn - he marries the maid that serves in one of the hotels. It was rude, which he did not love at all, but she fed him. He gave all his children to the shelter, arguing subsequently that he did not have money for the content of the family. He continued to work in various temporary positions, and here, being secretary, entered the society of encyclopedists who were going to the house. One of his first friends was the latter often subjected to persecution for one day, when Jean-Jacques went to visit Didro in the conclusion, he read in the newspaper a competitive announcement of the award for the best work on the topic, whether to society of science and art useful. A young man wrote an essay, implanting culture and civilization. Oddly enough, he received first place, Jean-Jacques Rousseau. The main ideas of his philosophy were expressed in this text. So began his biography as a thinker.

Glory

Since then, Rousseau has lived brilliant ten years. He wrote music and operetta, which put on the royal scene. He was Moden in Higher Society. And since his main idea was the rejection of the modern culture, he refused the principles of rich and secured life, began to dress simply (and even rudely) and began to vulgar and offensively communicate with his aristocratic friendships. He earned a living, rewriting notes. Although the secular ladies showered his gifts, all the presents got his greedy wife. Soon the philosopher wrote another work that became popular. Political ideas Jean-Jacques Rousseau appeared for the first time in this work. Arguing about how inequality happened, the thinker found that everything that is at the heart of the lives of modern society - the state, laws, division of labor - all this led to a moral drop. One of the connoisseurs of Rousseau, Ms. D'Epina, built a special "Hermitage" in his possessions among the forest, where the philosopher could indulge in thought alone. However, after an unsuccessful novel with a young married aristocrat, who led to the scandal in Enicopedists, Rousseau rustles with companions.

Problems

The philosopher finds shelter from the Duke of Luxembourg, where she lives for another four years and writes many works. One of them is enthusiastic church anger on him, and he runs from the court sentence of the Paris Parliament. Hiding in his native Switzerland, he sees that he is also not happy for him - the Government of the Bern Canton is expelled by a philosopher. New shelter provides him by the Prussian king - three years old Rousseau spends in the village of Mretland. However, the smoke character is then forcing him to climb with all the surrounding inhabitants. Trying to start a new life, he comes to Geneva and again accepts Calvinism, but also with representatives of this denomination can not get along peacefully, and it begins to quarrel with them. The apogee of these problems was the conflict with another "ruler of the Dum" of that era - Voltaire, who also lived near Geneva, in the estate of the Fern. A mocking rival with the help of pamphlets survives Jean-Jacques from Mret, and Rousseau is forced to flee to England. He takes an invitation to another philosopher, Yuma. But it's impossible to get along with him, and after a while, a new friend announces Rousseau Mud.

Wandering and death

The philosopher returns to Paris, wanders again, finding shelter, then at one friend, then another. Voltaire begins to publish pamphlets about what a terrible life has lived a person named Rousseau Jean-Jacques. The philosophy and actions of this "hypocrite" do not coincide with each other, notices the opponent. In response, Rousseau writes the famous "Confession", trying to justify my past and the present. But his mental illness progresses. His health is rapidly worsens, and soon, according to one of the versions, during the concert, arranged in his honor, the philosopher suddenly dies. His grave on the island of Yves became the place of pilgrimage for the fans of the thinker who believed that Roussely fell victim to public Ostracism.

Rousseau Jean-Jacques. Philosophy Escapism

As already mentioned, the first works of the thinker were competitive "reasoning" about the art, sciences and origin of inequality. Subsequently, he wrote such work as a "public contract", "Emil, or the upbringing of feelings" and "New Eloiza". Some of its works are written in the form of an essay, and some as novels. It was the last most famous for Jean-Jacques Rousseau. The main ideas about the chief of civilization and culture, which should be run, expressed them still in adolescence, find their natural continuation. The main thing in man, as he believed the philosopher is not at all the mind, but feelings. The main instincts of the moral creature should recognize conscience and genius. Unlike reason, they are not mistaken, although often not conscious. The Renaissance, which everyone admires, led to the present decline of society, because the sciences, art and development of the industry, which began at the time, led to the alienation of people from each other and the emergence of artificial needs. And the task of this philosopher is to re-make a person together and, accordingly, happy.

Historical views

But not only Renaissance and its achievements reached Jean-Jacques Rousseau. The theory of public contract is one of its main philosophical conclusions. Criticizing the modern political ideas, it contradicts a popular Gobss at that time. In the primitive era, Rousseau said, there was no "war of all against all", and there was a real "golden age". The modern fallen society begins with the appearance of private property - as soon as someone gave way and stated: "This is mine," the children's innocence of humanity disappeared. Of course, it is impossible to reverse science, but you can slow down the progress as such. To do this, conclude a public contract and establish the republic of equal small owners. All questions there will be solved not by separating the authorities, but on referendums.

What should be a man

I wrote a lot of Jean-Jacques Russo about the upbringing. The person, above all, should be a natural being, because all its main due to nature. Since the feelings, as we have already found out, is the main thing in people, then they should develop them. Extra reasoning is only tiring, but do not exhibit at all. This person's advantage comes from the heart, and not out of mind. People try not to hear the voice of the conscience, and this is the call of the very nature. In his pursuit of civilization, a person forgot about it and the flames. Therefore, he should return to his ideal, represented by the "noble savory", which is the immediateness of feelings, and not broken by unnecessary requirements of artificial etiquette.

Enlightenment and upbringing

The views of the philosopher full of contradictions. Walking on the culture and science, Rousseau, however, always enjoyed their fruits and in the education of a person recognized their necessity and undoubted merit. He believed, like many of his contemporaries, that if the rulers will listen to philosophers, then society will become more perfect. But this is not the only contradiction, which was characteristic of such a thinker as Jean-Jacques Rousseau. Pedagogical ideas of the philosopher have hopes for the enlightenment, which he criticized. It is it that can make it possible to raise decent citizens, and without this, the rulers, and subordinates, will be only slaves and liars. But at the same time it is necessary to remember that the childhood of a person is his memoir about the lost paradise of the Golden Age, and try to take as much as possible from nature.

Virtue - the basis of everything

Although the life of the philosopher did not fit his views, Morally plays an important role in his works. Emotions and sympathy, from the point of view of the thinker, are the main base of virtue, and the latter underlies the person and society. So Rousseau Jean-Jacques believed. About morality, nature and religion are very similar. And virtue, and faith must be subordinated to nature, he said. Only then society will be ideal when a harmony with the interests of all members of society will be reached between the inner world of man, its moral, emotional and rational components. Therefore, individuals should overcome their moral alienation from each other and not like to be politicians who "do not go around not mad wolves ... than on Christians ... those who want to bring their opponents to the path of truth."

The impact of Rousseau on its and subsequent centuries was undoubted. His ideas about opposing egoism and virtue, justice and cunning of false laws, the greed of owners and innocence of the poor, as well as dreams of returning to nature were picked up by romantics, fighters for the best public device and social rights, solidarity and fraternity seekers.

Public and political situation in France in the middle of the XVIII century. Enlightenment philosophy.The capitalist system developed in France long before the bourgeois revolution 1789-1794. In the country, mainly agrarian, in the second half of the XVIII century, the capitalist manufactory was widely spread. But feudal relationships greatly prevented the development of capitalism.
The entire population of the country was divided into three estates. The first estate was considered the clergy that owned enormous lands. It was freed from paying any taxes and had its own court. The second estate was the nobility, which was the owner of a significant part of the Earth. Feudal rights were given to this class the opportunity to widely exploit the peasants. The third estate did not have privileges; Most of it was the peasantry, which was completely powerless. The material position of the peasantry as a result of feudal payments and severe government taxes was poor.
The third estate was not united; Here they also included artisans, workers, urban poor. The leadership in the third estate was occupied by merchants, manufacturers and bankers. All of them were in opposition to the feudal orders, despite the various conditions of their lives. The bourgeoisie in the middle of the XVIII century, entering the third estate, not immediately, with fluctuations joins a powerful popular movement and leads his speeches against the king, the privileges of the clergy and the nobility, the estate system of upbringing.
The people's movement directed against the feudal system had a great influence on the entire course of the political life of the XVIII century. During this period, the struggle of writers and scientists, spoken of bourgeois ideology, against feudal orders, is revived. In his writings, they threatened the feudal worldview, the official religions were broken down (some enlighteners were atheists) long before the coming revolution. In the 1950s to the 1950s of the XVIII century, in the pre-revolutionary years, their performances acquired a particularly acute character.
French enlighteners sharply criticized religion as a stronghold of feudalism, feudal system and feudal ideology. They defended, on the basis of the positions of Locke, a contractual theory of the origin of the state (Rousseau, Didro, etc.) and argued that in their "natural state" a person has always had a "natural right" to freedom, equality and fraternity.
The enlighteners of the XVIII century were waiting for the onset of a new era, the kingdom of mind on earth.
At this time, the ideologists of the bourgeoisie sincerely considered themselves representatives not only the third estate. According to Engels, they performed "in the role of representatives of not any separate class, but the whole of the suffering of humanity" (Marx K. and Engels F. Ot., Vol. 19, p. 190).
But after the bourgeoisie captured the power in his hands, she, seeking to ensure his domination, moved to the offensive against the workers, against the developing working class.
French enlighteners believed in the mighty breeding power. They were convinced that, raising a new person, they are thereby re-create the whole world. By enlightenment, lies, prejudice, ignorance of the past will be destroyed, will disappear all negative, which is characteristic of feudalism.
An outstanding place among the French enlighteners was occupied by Jean-Jacques Rousseau and material philosophers.

Life is Jean-Jacques Rousseau. Rousseau was born in 1712 in Geneva, in the family of the watchmaker. He did not receive a systematic education. For many years, I wandered in France and Switzerland, I tried a number of professions. The already established person, thirty years, Rousseau came to Paris, where he met a new bourgeois intelligentsia of that time, with its best publicist representatives and philosophers. In 1749, the Dijon Academy declared a competition for writing on the topic "Will the progress of science and art contribute to improving or deterioration of morals?". According to the council, Didro Rousseau took to write work on this topic. In this work, he strongly opposed social inequality, against aristocrats and loafers, against the culture and science of feudal society. For this work, Rousseau received a premium of the Dijon Academy.
In 1755, the second work of Rousseau appears - "reasoning on the origin and grounds of inequality between people", in which there are elements of dialectics. Then followed the "public contract" (1762). Rousseau argued that the inequality grew along with civilization. In the "social contract", developing the contractual theory of Locke, he opposed the civilized (i.e. feudal) society as an ideal of a certain society in allegedly "natural state", when people were equal and free, and then refused their rights to preserve their labor Property. Rousseau Bicheval Tiracy, the oppression of the exploiters and argued that the power that does not meet the interests of the people is illegal, it violates the initial public contract by which people voluntarily transferred some of their rights by their chosen authorities, obliged to serve the people. It was a literary work in the form of a literary work appeal to the overthrow of the king and feudal obstacles.
In 1762, Roman-treatise Rousseau "Emil, or about upbringing" was published. He created the author world fame. In it, Rousseau showed the way to upbringing the free man of the new, that is, bourgeois, society. The appearance of "Emil" caused indignation among the aristocrats and clergy. The book for the freedomoff expressed in it, although Rousseau was not an atheist, was burned on one of Paris's squares, and her author was forced to run abroad. Only shortly before death, the patient and broken physically and morally, he was able to return home. In 1778, Rousseau died.
The works of Rousseau deeply worried about the minds of an advanced prereforming bourgeois society, their influence extended far beyond France.

Socio-political and philosophical views of Rousseau. The power and wealth created inequality, said Rousseau, man so lost his freedom. "The person was born free, meanwhile he is everywhere in chains," he wrote. He believed that power should belong to the people himself, demanded that everyone worked. He called for only minor property to be admitted, and the property of the noble feudalist was destroyed. This teaching Rousseau in his time was revolutionary. It expressed the interests of small owners (artisans, peasants) and led to the approval of the bourgeois system. The ideal Rousseau is a petty-bourgeois labor property and a social device based on this property and on each work.
Considering the question of the perception of the world around us, Rousseau reasoned as a sensualist: there is nothing in our consciousness, which would not have been obtained by means of sensations through the senses. But he could not make materialist conclusions from this position. He denied the official religion and was a supporter of the "religion of feelings", believing that every person was free to believe in his own way. According to him, "everything is good that comes out of the hands of the Creator of the Universe, everything degenerates in the hands of a person."
Man, according to Rousseau, is spoiled by modern society. Hence the conclusion: to bring up a child outside the spoiled society, away from civilization, on the "Lon of Nature".
The existence of people must be supported by personal labor. Without difficult, there can be no normal human life. But in an unfair, spoiled world, many are assigned the results of someone else's labor. Truly free is a person living in his labor. According to Rousseau, the task is to raise such a person who would not depend on anyone, would live by the fruits of his works, would appreciate his freedom and could defend her. That person who appreciates his freedom will learn, of course, respect and the freedom of others, based on labor.
Rousseau said that the children do not need to educate children, they are already brought up by life. It is necessary to re-educate feudalists, aristocrats, correctly educate their children, and the world will become different. Therefore, he makes Emil, originating from a notable family, the hero of his work "Emil, or about upbringing". As a result of the education received by him, he should become free-thinking and live by his own work.

Natural and free upbringing. Children should be brought up, in Rousseau, naturally, according to nature. This means that in the upbringing it is necessary to follow the nature of the child, take into account its age characteristics. "Nature wishes that the children be children before they become adults," Russo wrote. He believed that the upbringing was obtained from three sources: from nature, from people around and from things. Nature education, in his opinion, is carried out by the "internal" development of human abilities, the development of sense organs; Raising people - this person's teaching use the development of these abilities and organs; Finally, education from things is its own person's own experience gained by it from the things he faces and affect it. The right upbringing will be when all three factors (upbringing by nature, people, things or external circumstances) are agreed in one direction.
In direct communication with the natural education of Rousseau set and free upbringing. The first of the natural human rights, he said, - Freedom. Relying on this position, he spoke against a scholastic school with her cramp, harsh discipline, corporal punishments and the suppression of the child's personality. He demanded to respect the identity of the child, to reckon with his interests and requests. In this positive importance of his call for free education.
Rousseau attached great importance to the guiding role of the educator, but understood this role peculiar, in his own way. The educator, he said, only leads his pupil to the solution of the issue, leads his interests so that the child himself does not notice this, has mainly indirect effects. It organizes the whole environment, all the surrounding influences that they suggest certain decisions. He denied coercion as a preparation method.

Age periodization. Russo shared the life of his pupil into four periods. The first period - from birth to 2 years - this is the time when the physical education of children should be in the spotlight. The second period is from 2 to 12 years, according to its expression, the period of "sleep mind", when a child cannot argue and logically think when the "external feelings" should be developed, when the child's forces accumulate in order to find their way out Already at an older age. The third period - from 12 to 15 years, mental education is widely deployed, mental child requests are satisfied. The fourth period is the "period of storms and passions" - from 15 years to the age of adulthood, when it is carried out predominantly moral education.
The thoughts of Rousseau about the age differences of the child are in accordance with his views on the facilitation of education and are not devoid of dialectics. He sought to find the leading start for each of the steps of the child's natural development, which should be focused on the upbringing process in this period. At the same time, each of the steps is closely related to the other.
Rousseau sought to deeply understand the human nature and identify the specifics of its development. However, he could not correctly indicate the laws of development of the child. It is incorrect that a child from 2 to 12 years causing the possibilities to think logically, as well as the statement that moral concepts are not available to the children of this age.
Rousseau did not clearly separate the development of education, thereby he as if biologized the most upbringing process. But it is essential that he demanded to take into account the age of children. He rightly also wrote that every child brings with them a special temperament, which determines its abilities and character and which should be changed or developed and improved. He resolutely objected to the stencil, a uniform approach in the upbringing. The task of the educator is to well know the age characteristics of the child, deeply study its individual inclinations and abilities.
In early childhood (up to two years) the basis of everything is physical education. If possible, the child must feed the mother herself. Usually the baby is shy, put it so that his head remains still, the legs are straightened, the hands stretched along the body. "Happiness, if he leaves the opportunity to breathe," Russo exclaims. So immediately take away from the child freedom, and this cannot be done, do not interfere with nature.
Rousseau stops in detail on the physical education of Emil. He indicates how to handle the child and strengthen its physical strength.
From two years, a new period of education comes. It is not necessary at this age to make a child talk, no need to read any instructions to the child, to force him to memorize the stories and fairy tales. At this age, according to Rousseau, it is necessary mainly in every way to develop the external feelings of the child. Rousseau gives a number of instructions, how to develop these feelings. Still must be able to enjoy the health of the child, its physical development. It is not necessary to teach it in the literal sense of the word. Let the child measures everything, weighed, believes and compares himself when he feels like this. It would be good for a child up to 12 years old not to know the books; But if he learned to read, let the first and only book will be "Robinson Cruzo", the hero of which on the uninhabited island did everything necessary for his simple life in nature.
According to Rousseau, the child at that age does not have more moral concepts, but the raising role of the example is undoubtedly a great one at this time. No moral, no abstract concepts are not available to a child under 12 years old, but what is connected with the knowledge of the items themselves can still help and the formation of individual abstract concepts. And Rousseau believed that the child at this age could well assimilate one important idea - the idea of \u200b\u200bownership. Emil wants to garden and puts the beans, but on the ground of Gardener Robert, just on the place where, it turns out, Robert has already planted melons. From the collision that happened between Emil and Robert, the child knows how the idea of \u200b\u200bownership naturally dates back to the right of the "first pillar by labor". Thus, Rousseau, the controversial of its main provisions on the impossibility of forming a child at the age of distracted concepts, believes that the idea of \u200b\u200bownership can be a fully accessible understanding of the child.
Rejecting punishment, Rousseau puts forward the method of "natural consequences". Freedom of a child can only be limited to things. The child, facing nature, will undoubtedly understand that it is necessary to obey its laws. The same considerations should be based on relations to people. If the child breaks everything to anything, do not be angry, strive only to eliminate everything that he can spoil. So he broke the chair, which he used, do not hurry to give him a new one. Let him feel all the inconvenience of the absence of a chair. If the child splits the glass in the window of his room, do not insert a new one, "it is better to grab him a runny nose than grow insane." But if the child continues to beat the glass, it is recommended to lock it in a dark room, this Rousseau considered not a punishment, but a "natural consequence" misdemeanor.
By twelve, Emil is physically strong, independent, can quickly navigate and grab the most important, he learned the world around his external senses. And it is quite prepared in order to enter the third period of its development, when mental and labor education is carried out. At this age, the child, in Rousseau, does not yet have sufficiently moral concepts and cannot be understood by the relationship between people, so he must explore what is connected with its nature. It is necessary when choosing items to explore the child's interest. Naturally, the child's interest is sent to what he sees, and therefore he is interested in geography, astronomy, environmental education. Rousseau developed the original method of obtaining these knowledge by a child, based on an independent study of their phenomena. He puts Emil to the position of the researcher, opening the scientific truths, inventing a compass, etc.
Didactic Rousseau is based on the development of amateur in the child, the ability to observe, intelligence. Everything must be granted to perceive the child with maximum visibility. In his opinion, visibility is the nature itself, the vital facts themselves, with whom Emil directly meets. Trying to draw mental education of a new, free man, Rousseau did not manage to associate the personal experience of the child with the experience of mankind expressed in science. He for real knowledge that should not be received from books, but from nature. At the same time, he pronounced the great importance of the education of the observation, the intensity and activity of the child, the importance of learning him of direct communication with nature and life.
Physical work is the inevitable duty of a public person. "A rich or poor, powerful or weak, every idle citizen is a Plut." Therefore, a free person should own various types of agricultural and craft work, then he can really earn his bread and save his freedom. Emil is trained in a number of useful professions.
First of all, the child studies the joinery craft, which Rousseau is very appreciated in an educational attitude, and then meets a number of other crafts. Emil lives the life of an artisan, he penetrates with respect for labor man, the labor itself and labor communication. He eats bread that he himself earned. Labor is a public responsibility of a free person, this is an educational agent.
Emil is now prepared for life, and at the sixteenth year Rousseau returns it to society. The fourth period comes - the period of moral education, and it can be given only in society. The corrupted city is not afraid now Emily, which is quite ordered from urban temptations.
Rousseau, a representative of the class, which will soon come into a revolutionary struggle, sincerely convinced that the best people of the "third class" are carriers of universal ideals. It is necessary so you need to teach Emil to love all people. And Rousseau puts forward three tasks of moral education: this is the upbringing of good feelings, good judgments and goodwill.
Let the young man observes the pictures of human suffering, needs and grief, he will see and kind examples; Not moral arguments, and real affairs brought good feelings in it. The upbringing of good judgments is carried out in Rousseau, by studying the biographies of great people, studying history. Education of goodwill can be only when performing good deeds.
At this age, Rousseau considered it necessary to give his pupil and sexual education. First of all, he offered to eliminate all the harmful, exciting: reading the books of inappropriate content, a fused and sedentary life; The young man should live an active life: to move, engage in physical labor, to be in the fresh air for a long time. Rousseau believed that it would be desirable to avoid the children of possible issues of sexual life; But if such a question is asked, the child is better to silence, rather than answering a lie. " Such an approach, in his opinion, will not surprise the pupil, because before the teacher did not answer questions that do not correspond to the understanding of the child. When the teacher finds Emilly prepared enough, he must answer seriously, simply, without confusion, not allowing children to find out about sex life from the unclean source.
Rousseau believed that years before the 17-18 young man should not talk about religion. But he was convinced that Emil himself would come gradually to the knowledge of the Divine began. He was against reports to children of religious truths. This religion, he said, is a heart religion. As a desist, Rousseau believed that, reflecting on the wise device of the universe, the child comes to the thought of her creator.

Raising a woman. Rousseau with great attention is considering the question of which wife to choose for Emil.
Emil Sophie's Bride Education should be the opposite of the one that received her fiance. The appointment of a woman, in understanding Rousseau, completely different than the appointment of a man. It should be brought up for home. Adaptation to the opinion of others, the absence of independent judgments, even its own religion, subordinate to someone else's will - here is a feet of a woman. Rousseau believed that the "natural state" of a woman is addicted, and "the girls feel created for obedience" that no serious mental classes are needed for the girl. A sharp contradiction in the content of the upbringing of a man and a woman from Rousseau is clear - he sees his ideal family in the semiclaon's family, a small bourgeois. These arguments Rousseau correspond to his petty-bourgeois nature and are reactionary.

The meaning of the pedagogical theory of Rousseau.Rousseau held an important place among enlightener philosophers in the ideological preparation of the French revolution of 1789. Despite a number of contradictions and mistakes, his pedagogical views played their historically progressive role. His appeal was the exact opposite of feudal pedagogy and full of hot love for the child. Rousseau demanded active learning methods, accounting for age-related characteristics of the child, labor education, close communication learning with life.
After the French bourgeois revolution, 1789-1794, was completed, the bourgeois pedagogical ideas of Rousseau bourgeois pedagogues began to be wary. Democrat Rousseau seems dangerous, his thoughts about the upbringing of an active, independently thinking, free man went against the reactionary ideology of the strengthened bourgeois society.
N. K. Krupskaya emphasized that Rousseau's heritage "there is a contemporary, dyeing bourgeoisie. Her ancestors who have not separated the interests of its class from the case of the people, exalted Rousseau; The current bourgeoisie refers to Rousseau cold, downward, and although according to tradition calls it "Great", but invariably adds "Utopist". And under Utopia understands not only what is really utopian in the works of Rousseau, but also his democracy, his respect for the "man", before "labor" (Krupskaya N.K. Ped. Op. In 10 t., T. 1, p. 265).