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In the Second Discourse, Rousseau talks of the amour-propre that corrupts the self in civil society — the tendency we have to look around us and measure our worth competitively against that of others.
In the dedication Rousseau wrote for the second Discourse, in order to present it to the republic of Geneva, he nevertheless praised that city-state for having achieved the ideal balance between "the equality which nature established among men and the inequality which they have instituted among themselves".
And having written the second Discourse to explain how people had lost their liberty in the past, he went on to write another book, Du Contrat social (1762; The Social Contract), to suggest how they might recover their liberty in the future.
With the Second Discourse, the distance between Rousseau and the Encyclopédiste mainstream of the French Enlightenment thought became clear.
Though he did not win the Academy's prize a second time, the Second Discourse is a far more accomplished work, and in it Rousseau begins to develop his theories of human social development and moral psychology.
In Part I of the Second Discourse, Rousseau's focus is slightly different and occurs in the context of a polemic against philosophers (such as natural law theorists like Condillac) who attribute to primitive human beings a developed capacity for abstract reasoning.
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These aspects are also discussed by the second and the third discourse coalition.
The third discourse coalition can only gradually be distinguished from the second one.
The Fifth Discourse also contains Cordemoy's expansion of his occasionalism to cover interaction between the mind and the body.
The First Discourse made Rousseau famous and provoked a series of responses to which he in turn replied.
Cordemoy concludes the First Discourse with a discussion of three inconveniens, problems with which Descartes' plenum theory must deal but which Cordemoy's atomism escapes.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com