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Between nature and social institutions, between the man and the citizen. . Give him entirely to the State or leave him entirely to himself; but if you divide his heart, you tear him to pieces” (Political Fragments, 510/41). Composite beings, we can achieve neither of the two ideals; by dint of serving two masters, we are neither good for ourselves nor good for others. ). “To be someone, to be oneself and always one, a man must act as he speaks. . I am waiting to be shown this marvel so as to know whether he is a man or a citizen, or how he goes about being both at the same time” (Emile, Bk.

In turn, I also schematize Rousseau greatly: just as he interprets and reconstructs the world around him, I interpret and reconstruct his system, leaving out much and retaining little. 2 1. ” Rousseau often uses “man” specifically for males, though he also seems to use the word in a gender-neutral manner. Todorov clearly uses “man” in this work and elsewhere in a gender-neutral manner to refer to both men and women. 2. By speaking of Rousseau’s “fault,” Todorov alludes to the long tradition (beginning with commentators on the French Revolution) of viewing Rousseau as an extremist and blaming him for modern social and political revolutionary movements.

Furthermore, the concern for the common good must serve as a brake on the egoistic appetites of each person. Rousseau’s teaching   frail  is presented as a theorem: any action benefiting the life of the community potentially harms the interests of the person as a human being (insofar as what it entails infringes on his freedom) and harms the interests of mankind (insofar as it eliminates the principle of liberty). We might choose to take this path, but we must then be prepared to make the sacrifice.

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