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The mistake committed by civilization。 … The injustice of property
and of society。
A return to nature； meaning by this the abolition of society； is
the war…cry of the whole encyclopedic battalion。 The same shout is
heard in another quarter； coming the battalion of Rousseau and the
socialists who； in their turn； march up to the assault of the
established régime。 The mining and the sapping of the walls practiced
by the latter seems less extensive； but are nevertheless more
effective； and the destructive machinery it employs consists of a new
conception of human nature。 This Rousseau has drawn exclusively from
the spectacle in his own heart： ＇28＇ Rousseau； a strange； original and
superior man； who； from his infancy； harbored within him a germ of
insanity； and who finally became wholly insane； a wonderful； ill…
balanced mind in which sensations； emotions and images are too
powerful： at once blind and perspicacious； a veritable poet and a
morbid poet； who； instead of things and events beheld reveries； living
in a romance and dying in a nightmare of his own creation； incapable
of controlling and of behaving himself； confounding resolution with
action； vague desire with resolution； and the role he assumed with the
character he thought he possessed ； wholly disproportionate to the
ordinary ways of society； hitting； wounding and soiling himself
against every hindrance on his way； at times extravagant； mean and
criminal； yet preserving up to the end a delicate and profound
sensibility； a humanity； pity； the gift of tears； the faculty of
living； the passion for justice； the sentiment of religion and of
enthusiasm； like so many vigorous roots in which generous sap is
always fermenting； whilst the stem and the branches prove abortive and
become deformed or wither under the inclemency of the atmosphere。 How
explain such a contrast？ How did Rousseau himself account for it？ A
critic； a psychologist would merely regard him as a singular case； the
effect of an extraordinarily discordant mental formation； analogous to
that of Hamlet； Chatterton； René or Werther； adopted to poetic
spheres； but unsuitable for real life。 Rousseau generalizes； occupied
with himself； even to infatuation； and； seeing only himself； he
imagines mankind to be like himself； and 〃describes it as the feels it
inside himself〃。 His pride； moreover； finds this profitable； he is
gratified at considering himself the prototype of humanity ； the
statue he erects of himself becomes more important； he rises in his
own estimation when； in confessing to himself； he thinks he is
confessing the human species。 Rousseau convokes the assembly of
generations with the trumpet of the day of judgment； and boldly stands
up in the eyes of all men and of the Supreme Judge； exclaiming； 〃Let
anyone say； if he dares： 'I was a better man than Thou！' 〃＇29＇ All his
blemishes must be the fault of society； his vices and his baseness
must be attributed to circumstances：
〃If I had fallen into the hands of a better master。。。。I should have
been a good Christian； a good father； a good friend； a good workman； a
good man in all things。〃
The wrong is thus all on the side of society。 In the same way；
with Man in general； his nature is good。
〃His first impulses are always right。。。。。 The fundamental
principle of all moral questions which I have argued in all my
writings； is that Man is naturally good； and loving justice and
order。。。。。 'Emile；' especially； is a treatise on the natural goodness
of Man； intended to show how vice and error； foreign to his
constitution； gradually find their way into it from without and
insensibly change him。。。。。Nature created Man happy and good； while
society has depraved him and made him miserable。〃＇30＇
Imagine him divested of his factitious habits； of his superadded
necessities； of his false prejudices； put aside systems； study your
own heart； listen to the inward dictates of feeling； let yourself be
guided by the light of instinct and of conscience； and you will again
find the first Adam； like an incorruptible marble statue that has
fallen into a marsh； a long time lost under a crust of slime and mud；
but which； released from its foul covering； may be replaced on its
pedestal in the completeness of its form and in the perfect purity of
its whiteness。
Around this central idea a reform occurs in the spiritualistic
doctrine。 A being so noble cannot possibly consist of a simple
collection of organs； he is something more than mere matter； the
impression he derives from his senses do not constitute his full
being。
〃I am not merely a sensitive and passive being； but an active and
intelligent being； and； whatever philosophy may say； I dare claim the
honor of thinking。〃
And better still； this thinking principle； in Man； at least； is of
a superior kind。
〃Show me another animal on the globe capable of producing fire and
of admiring the sun。 What？ I who am able to observe； to comprehend
beings and their associations； who can appreciate order； beauty and
virtue； who can contemplate the universe and exalt myself to the hand
which controls it； who can love the good and do good； should I compare
myself to brutes！〃 Man is free； capable of deciding between two
actions； and therefore the creator of his actions ； he is accordingly
a first and original cause； 〃an immaterial substance；〃 distinct from
the body； a soul hampered by the body and which may survive the body。
This immortal soul imprisoned within the flesh has conscience for
its organ。 〃O Conscience； divine instinct； immortal and celestial
voice； unfailing guide of an ignorant and finite but free and
intelligent being； infallible judge between good and evil； and
rendering Man similar to God； Thou foremost the superiority of his
nature！〃
Alongside of vanity； by which we subordinate everything to
ourselves； there is a love of order by which we subordinate ourselves
to the whole。 Alongside of egoism； by which Man seeks happiness even
at the expense of others； is sympathy； by which he seeks the happiness
of others even at the expense of his own。 Personal enjoyment does not
suffice him； he still needs tranquillity of conscience and the
effusions of the heart。 Such is Man as God designed and created
him； in his organization there is no defect。 Inferior elements are as
serviceable as the superior elements； all are essential；
proportionate； in proper place； not only the heart； the conscience；
the intellect； and the faculties by which we surpass brutes； but again
the inclinations in common with animals； the instinct of self…
preservation and of self…defense； the need of physical activity；
sexual appetite； and other primitive impulses as we observe them in
the child； the savage and the uncultivated Man。＇31＇ None of these in
themselves are either vicious or injurious。 None are too strong； even
the love of self。 None come into play out of season。 If we would not
interfere with them； if we would impose no constraint on them； if we
would permit these sparkling fountains to flow according to their
bent； if we would not confine them to our artificial and foul
channels； we should never see them boiling over and becoming turbid。
We look with wonder on their ravages and on their stains； we forget
that； in the beginning； they were pure and undefiled。 The fault is
with us； in our social arrangements； in our encrusted and formal
channels whereby we cause deviations and windings； and make them heave
and bound。 〃Your very governments are the cause of the evils which
they pretend to remedy。 Ye scepters of iron！ ye absurd laws； ye we
reproach for our inability to fulfill our duties on earth！〃 Away with
these dikes； the work of tyranny and routine！ An emancipated nature
will at once resume a direct and healthy course and man； without
effort； will find himself not only happy but virtuous as well。＇32＇ On
this principle the attack begins： there is none that is pushed
further； nor conducted with more bitter hostility。 Thus far existing
institutions are described simply as oppressive and unreasonable； but
now they are now they are accused of being unjust and corrupting as
well。 Reason and the natural desires were the only insurgents；
conscience and pride are now in rebellion。 With Voltaire and
Montesquieu all I might hope for is that fewer evils might be
anticipated。 With Diderot and d'Holbach the horizon discloses only a
glowing El Dorado or a comfortable Cythera。 With Rousseau I behold
within reach an Eden where I shall immediately recover a nobility
inseparable from my happiness。 It is my right； nature and Providence
summon me to it； it is my heritage。 One arbitrary institution alone
keeps me away from it； the creator of my vices as of my misery。 With
what rage and fury I will overthrow this ancient barrier！ We
detect this in the vehement tone； in the embittered style； and in the
sombre elo