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Men and Citizens: A Study of Rousseau's Social Theory (Cambridge Studies in the History and Theory of Politics), by Judith N. Shklar
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This book, first published in 1969, is widely regarded as one of the best studies of Rousseau's thought in any language. In it, Professor Shklar examines Rousseau's central concern: given that modern civilisation is intolerable and a return to the state of nature impossible, how is man to arrange his existence in society? Shklar organises the study around Rousseau's two conceptions of Utopia: the Spartan city and the autonomous family group. She emphasises the importance for Rousseau of psychological factors and shows how, when mediated through his images of authority and use of metaphor, they bring him to his notorious view that man is 'everywhere in chains'. In Shklar's view, Rousseau's conclusion is almost equally pessimistic: the chances are very remote that we can overcome the psychological obstacles to become both men and citizens.
- Sales Rank: #1625246 in Books
- Brand: Brand: Cambridge University Press
- Published on: 1985-05-31
- Original language: English
- Number of items: 1
- Dimensions: 8.50" h x .59" w x 5.51" l, .76 pounds
- Binding: Paperback
- 268 pages
- Used Book in Good Condition
Review
' ... both original and stimulating ... solidly constructed and marked by a truly impressive grasp of Rousseau's elusive thought ... The excellence of this book is undeniable ... deserves the widest possible attention.' The American Historical Review
About the Author
Judith Shklar was John Cowles Professor of Government at Harvard University and a MacArthur Fellow.
Most helpful customer reviews
6 of 6 people found the following review helpful.
A classic study
By Niklas Anderberg
Judith N. Shklar's classic study was first published in 1969 and reissued in 1985. This paperback version is from 2009. Included is Shklar's preface from the 1985 edition and no further changes are made. It is widely regarded as one of the finest studies of Rousseau. And rightly so. In eminently readable prose and with a minimum of academic jargon, Shklar guides us through his complicated mental landscape. She convinces the reader that Rousseau's thought, which seems to abound in contradictions, nevertheless possesses an overarching coherence. In doing so, she deals with some of the prejudices many of us share. The first is the idea of a Utopia. Rousseau described two utopias; one was the family in a Golden Age, the other a Spartan city. As Shklar points out, they were at odds with each other and not attainable in the real world. But most importantly, this was never his intention. Rousseau was first and foremost a critic. His utopias were held up as mirrors of the evils of modern society. His often misquoted notion of a "return-to-nature" was never meant as a real alternative but as a critique of an oppressive civilization. In fact, he could sometimes come eerily close to Hobbes: "the pure state of nature (, which) is one of fear and suspicion, fed by ignorance." Here he sounds like a pessimistic misanthrope rather than a social reformer.
Consideration is, of course, given to Rousseau's notorious quarrels with a number of the philosophes, notably Voltaire. Contrary to Voltaire's reaction to the Lisbon earthquake in 1755, Rousseau held that one should not blame God for it, but rather mankind itself. After all, we had built all those crowded cities ourselves and were consequently responsible for any (to be expected) disaster. In a startling passage regarding religion, Shklar describes Rousseau as "a complete agnostic" (p.108). She finds him infinitely more sceptical than the atheists (or the clergy) and thinks that he regarded religion purely as a psychological need and social utility. One wonders what Jonathan Israel, Philipp Blom et al. are to make of this. In his "The Wicked Company", Blom states that Rousseau's own need for faith made him the enemy of the radical Enlightenment (p.123). This in contradiction with Shklar's contention that religion played no direct part in Rousseau's emotional life. Shklar complicates the picture and does so in a persuasive matter-of-fact manner.
Her treatment of his seemingly contradictory relation to the Arts is equally illuminating. Himself a writer of music, plays and novels, Rousseau nevertheless described the intellectuals as just decorating the chains of oppression with flowers. This was certainly his view but as with his utopias, it was meant as a critique of how things are; at the moment it is just the best we can do. Far from idealizing Rustic Man, however, he describes him as stupid and limited. But in this society we are even worse off.
The elusive concept of the General Will as being essentially a will against inequality and his Hobbesian metaphor of a Body Politic are treated equally eloquently. As opposed to a contemporary tendency to belittle or even ridicule his efforts, Shklar emphasizes the importance of Rousseau as a political theorist, one of perhaps only a handful of lasting impact. Despite this she is well aware of the dangers of writing an unreserved eulogy. Time and again she notes his often irritating and increasingly paranoid characteristics. Judith N. Shklar renders a balanced picture of a very complex man, one whom some would call a crackpot others and others a genius. No mentioning of his Armenian outfit, though.
Unfortunately her career was cut short but her legacy lives forth, not only through her books but also via her students, of whom Michael Walzer is perhaps the most well known. MEN & CITIZENS is a goldmine of ideas and cannot be recommended warmly enough.
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