The Priority of Pity from Calvin to Rousseau

IF 0.1 2区 历史学 Q4 HISTORY
C. Sherman
{"title":"The Priority of Pity from Calvin to Rousseau","authors":"C. Sherman","doi":"10.14315/ARG-2018-1090110","DOIUrl":null,"url":null,"abstract":"When d’Alembert suggested in the Encyclopédie that Geneva would be more sophisticated if it had a theater, he drew a famous response from Rousseau, citoyen de Genève. On the contrary, Rousseau replied in his 1758 Lettre à M. D’Alembert sur les spectacles, a theater would destroy the city, since theaters corrupt humanity’s noblest sentimental faculty – the ability to pity – by artificially arousing and discharging a false pity for false objects. That Rousseau should have thought of Geneva as a place of pity might be surprising. Geneva was known internationally for its works of benevolence and as a place of refuge, but Rousseau’s difficult childhood there had been marked by abandonment before his abrupt departure in 1728 at the age of 16. Helena Rosenblatt has argued that this letter on the theater was an attempt to “forge an alliance between the city’s traditionalist pastoral corps and the people against Voltaire and the Genevan patriciate.” Rousseau was speaking to the pastors in terms they would appreciate, and in doing so he made the connection between their concerns and his pity. The strained relationship between Rousseau and the city of his birth has been fruitfully analyzed, as has the irony that the model city of Calvin, who argued that humanity was depraved, should be the birthplace of Rousseau, who claimed that people were innately good. And yet despite their striking differences, many aspects of Rousseau have been found to have been secularized from Calvin: his concept of an elect, postlapsarian sense of the world, subjectivism, rigorous morality, an ideal of communion as a model for society, focus on justification, reliance on interior emotional states to test virtue, and republicanism.","PeriodicalId":42621,"journal":{"name":"ARCHIV FUR REFORMATIONSGESCHICHTE-ARCHIVE FOR REFORMATION HISTORY","volume":"109 1","pages":"295 - 315"},"PeriodicalIF":0.1000,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14315/ARG-2018-1090110","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"ARCHIV FUR REFORMATIONSGESCHICHTE-ARCHIVE FOR REFORMATION HISTORY","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.14315/ARG-2018-1090110","RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q4","JCRName":"HISTORY","Score":null,"Total":0}
引用次数: 0

Abstract

When d’Alembert suggested in the Encyclopédie that Geneva would be more sophisticated if it had a theater, he drew a famous response from Rousseau, citoyen de Genève. On the contrary, Rousseau replied in his 1758 Lettre à M. D’Alembert sur les spectacles, a theater would destroy the city, since theaters corrupt humanity’s noblest sentimental faculty – the ability to pity – by artificially arousing and discharging a false pity for false objects. That Rousseau should have thought of Geneva as a place of pity might be surprising. Geneva was known internationally for its works of benevolence and as a place of refuge, but Rousseau’s difficult childhood there had been marked by abandonment before his abrupt departure in 1728 at the age of 16. Helena Rosenblatt has argued that this letter on the theater was an attempt to “forge an alliance between the city’s traditionalist pastoral corps and the people against Voltaire and the Genevan patriciate.” Rousseau was speaking to the pastors in terms they would appreciate, and in doing so he made the connection between their concerns and his pity. The strained relationship between Rousseau and the city of his birth has been fruitfully analyzed, as has the irony that the model city of Calvin, who argued that humanity was depraved, should be the birthplace of Rousseau, who claimed that people were innately good. And yet despite their striking differences, many aspects of Rousseau have been found to have been secularized from Calvin: his concept of an elect, postlapsarian sense of the world, subjectivism, rigorous morality, an ideal of communion as a model for society, focus on justification, reliance on interior emotional states to test virtue, and republicanism.
从加尔文到卢梭的怜悯优先
当达朗贝尔在《百科全书》中建议日内瓦如果有剧院会更精致时,他得到了卢梭的著名回应。恰恰相反,卢梭在1758年的《达朗贝尔戏剧集》中回答说,剧院会摧毁这座城市,因为剧院通过人为地唤起和释放对虚假物体的虚假怜悯,腐蚀了人类最高尚的情感能力——怜悯的能力。卢梭认为日内瓦是一个令人怜悯的地方,这可能令人惊讶。日内瓦以其仁爱之作和避难之地而闻名于世,但卢梭在那里艰难的童年在1728年16岁突然离开之前就被遗弃了。海伦娜·罗森布拉特(Helena Rosenblatt)辩称,这封关于剧院的信是为了“在城市的传统派牧师团和人民之间建立一个联盟,反对伏尔泰和日内瓦贵族。”卢梭用他们会感激的方式与牧师们交谈,在这样做的过程中,他将他们的担忧与他的怜悯联系起来。卢梭和他出生的城市之间的紧张关系已经得到了充分的分析,具有讽刺意味的是,认为人类堕落的加尔文的模范城市应该是卢梭的出生地,他声称人天生善良。然而,尽管他们之间存在着显著的差异,卢梭的许多方面都被发现与加尔文世俗化了:他的选举概念、后拉萨时代的世界感、主观主义、严格的道德、作为社会典范的交流理想、对正当性的关注、对内心情感状态的依赖来检验美德以及共和主义。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
求助全文
约1分钟内获得全文 求助全文
来源期刊
CiteScore
0.20
自引率
33.30%
发文量
0
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
确定
请完成安全验证×
copy
已复制链接
快去分享给好友吧!
我知道了
右上角分享
点击右上角分享
0
联系我们:info@booksci.cn Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。 Copyright © 2023 布克学术 All rights reserved.
京ICP备2023020795号-1
ghs 京公网安备 11010802042870号
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术官方微信