Jean-Jacques Rousseau Quotes

Whenever the last trumpet shall sound, I will present myself before the sovereign judge with this book in my hand, and loudly proclaim, thus have I acted; these were my thoughts; such was I. With equal freedom and veracity have I related what was laudable or wicked, I have concealed no crimes, added no virtues; and if I have sometimes introduced superfluous ornament, it was merely to occupy a void occasioned by defect of memory: I may have supposed that certain, which I only knew to be probable, but have never asserted as truth, a conscious falsehood. Such as I was, I have declared myself; sometimes vile and despicable, at others, virtuous, generous and sublime; even as thou hast read my inmost soul: Power eternal! assemble round thy throne an innumerable throng of my fellow-mortals, let them listen to my confessions, let them blush at my depravity, let them tremble at my sufferings; let each in his turn expose with equal sincerity the failings, the wanderings of his heart, and, if he dare, aver, I was better than that man.

I know my heart, and have studied mankind; I am not made like any one I have been acquainted with, perhaps like no one in existence; if not better, I at least claim originality, and whether Nature did wisely in breaking the mould with which she formed me, can only be determined after having read this work.

I have entered on an enterprise which is without precedent, and will have no imitator. I propose to show my fellows a man as nature made him, and this man shall be myself.

It is a mistake to classify the passions as lawful and unlawful, so as to yield to the one and refuse the other. All alike are good if we are their masters; all alike are bad if we abandon ourselves to them. Nature forbids us to extend our relations beyond the limits of our strength; reason forbids us to want what we cannot get, conscience forbids us, not to be tempted, but to yield to temptation. To feel or not to feel a passion is beyond our control, but we can control ourselves. Every sentiment under our own control is lawful; those which control us are criminal. A man is not guilty if he loves his neighbour's wife, provided he keeps this unhappy passion under the control of the law of duty; he is guilty if he loves his own wife so greatly as to sacrifice everything to that love.

When you reached the age of reason, I secured you from the influence of human prejudice; when your heart awoke I preserved you from the sway of passion. Had I been able to prolong this inner tranquillity till your life's end, my work would have been secure, and you would have been as happy as man can be; but, my dear Emile, in vain did I dip you in the waters of Styx, I could not make you everywhere invulnerable; a fresh enemy has appeared, whom you have not yet learnt to conquer, and from whom I cannot save you. That enemy is yourself. Nature and fortune had left you free. You could face poverty, you could bear bodily pain; the sufferings of the heart were unknown to you; you were then dependent on nothing but your position as a human being; now you depend on all the ties you have formed for yourself; you have learnt to desire, and you are now the slave of your desires. Without any change in yourself, without any insult, any injury to yourself, what sorrows may attack your soul, what pains may you suffer without sickness, how many deaths may you die and yet live! A lie, an error, a suspicion, may plunge you in despair.

As a man's conduct is controlled by public fact, so is her religion ruled by authority. The daughter should follow her mother's religion, the wife her husband's. Were that religion false, the docility which leads mother and daughter to submit to nature's laws would blot out the sin of error in the sight of Goddess. Unable to judge for themselves they should accept the judgment of father and husband as that of the church. While men unaided cannot deduce the rules of their faith, neither can they assign limits to that faith by the evidence of reason; they allow themselves to be driven hither and thither by all sorts of external influences, they are ever above or below the truth. Extreme in everything, they are either altogether reckless or altogether pious; you never find them able to combine virtue and piety. Their natural exaggeration is not wholly to blame; the ill-regulated control exercised over them by men is partly responsible. Loose morals bring religion into contempt; the terrors of remorse make it a tyrant; this is why women have always too much or too little religion. As a woman's religion is controlled by authority it is more important to show her plainly what to believe than to explain the reasons for belief; for faith attached to ideas half-understood is the main source of fanaticism, and faith demanded on behalf of what is absurd leads to madness or unbelief. Whether our catechisms tend to produce impiety rather than fanaticism I cannot say, but I do know that they lead to one or other. In the first place, when you teach religion to little girls never make it gloomy or tiresome, never make it a task or a duty, and therefore never give them anything to learn by heart, not even their prayers. Be content to say your own prayers regularly in their presence, but do not compel them to join you. Let their prayers be short, as Christ himself has taught us. Let them always be said with becoming reverence and respect; remember that if we ask the Almighty to give heed to our words, we should at least give heed to what we mean to say.

Complete ignorance with regard to certain matters is perhaps the best thing for children; but let them learn very early what it is impossible to conceal from them permanently. Either their curiosity must never be aroused, or it must be satisfied before the age when it becomes a source of danger. Your conduct towards your pupil in this respect depends greatly on his individual circumstances, the society in which he moves, the position in which he may find himself, etc. Nothing must be left to chance; and if you are not sure of keeping him in ignorance of the difference between the sexes till he is sixteen, take care you teach him before he is ten.

The origin of our passions, the root and spring of all the rest, the only one which is born with man, which never leaves him as long as he lives, is self-love; this passion is primitive, instinctive, it precedes all the rest, which are in a sense only modifications of it. In this sense, if you like, they are all natural. But most of these modifications are the result of external influences, without which they would never occur, and such modifications, far from being advantageous to us, are harmful. They change the original purpose and work against its end; then it is that man finds himself outside nature and at strife with himself.

At first our pupil had merely sensations, now he has ideas; he could only feel, now he reasons. For from the comparison of many successive or simultaneous sensations and the judgment arrived at with regard to them, there springs a sort of mixed or complex sensation which I call an idea. The way in which ideas are formed gives a character to the human mind. The mind which derives its ideas from real relations is thorough; the mind which relies on apparent relations is superficial. He who sees relations as they are has an exact mind; he who fails to estimate them aright has an inaccurate mind; he who concocts imaginary relations, which have no real existence, is a madman; he who does not perceive any relation at all is an imbecile. Clever men are distinguished from others by their greater or less aptitude for the comparison of ideas and the discovery of relations between them. Simple ideas consist merely of sensations compared one with another. Simple sensations involve judgments, as do the complex sensations which I call simple ideas. In the sensation the judgment is purely passive; it affirms that I feel what I feel. In the percept or idea the judgment is active; it connects, compares, it discriminates between relations not perceived by the senses. That is the whole difference; but it is a great difference. Nature never deceives us; we deceive ourselves.

As soon as we have contrived to give our pupil an idea of the word "Useful," we have got an additional means of controlling him, for this word makes a great impression on him, provided that its meaning for him is a meaning relative to his own age, and provided he clearly sees its relation to his own well-being. This word makes no impression on your scholars because you have taken no pains to give it a meaning they can understand, and because other people always undertake to supply their needs so that they never require to think for themselves, and do not know what utility is. "What is the use of that?"

As a general rule—never substitute the symbol for the thing signified, unless it is impossible to show the thing itself; for the child's attention is so taken up with the symbol that he will forget what it signifies.

Our island is this earth; and the most striking object we behold is the sun. As soon as we pass beyond our immediate surroundings, one or both of these must meet our eye. Thus the philosophy of most savage races is mainly directed to imaginary divisions of the earth or to the divinity of the sun.

There is only one man who gets his own way—he who can get it single-handed; therefore freedom, not power, is the greatest good. That man is truly free who desires what he is able to perform, and does what he desires. This is my fundamental maxim. Apply it to childhood, and all the rules of education spring from it. Society has enfeebled man, not merely by robbing him of the right to his own strength, but still more by making his strength insufficient for his needs. This is why his desires increase in proportion to his weakness; and this is why the child is weaker than the man. If a man is strong and a child is weak it is not because the strength of the one is absolutely greater than the strength of the other, but because the one can naturally provide for himself and the other cannot. Thus the man will have more desires and the child more caprices, a word which means, I take it, desires which are not true needs, desires which can only be satisfied with the help of others.

Let us not forget what befits our present state in the pursuit of vain fancies. Mankind has its place in the sequence of things; childhood has its place in the sequence of human life; the man must be treated as a man and the child as a child. Give each his place, and keep him there. Control human passions according to man's nature; that is all we can do for his welfare. The rest depends on external forces, which are beyond our control.

Two conflicting types of educational systems spring from these conflicting aims. One is public and common to many, the other private and domestic. If you wish to know what is meant by public education, read Plato's Republic. Those who merely judge books by their titles take this for a treatise on politics, but it is the finest treatise on education ever written. In popular estimation the Platonic Institute stands for all that is fanciful and unreal. For my own part I should have thought the system of Lycurgus far more impracticable had he merely committed it to writing. Plato only sought to purge man's heart; Lycurgus turned it from its natural course. The public institute does not and cannot exist, for there is neither country nor patriot. The very words should be struck out of our language. The reason does not concern us at present, so that though I know it I refrain from stating it.