Rousseau is often portrayed as an educational and social reformer whose aim was to increase individual freedom. In this 2006 volume David Gauthier examines Rousseau's evolving notion of freedom, where he focuses on a single quest: Can freedom and the independent self be regained? Rousseau's first answer is given in Emile, where he seeks to create a self-sufficient individual, neither materially nor psychologically enslaved to others. His second is in the Social Contract, where he seeks to create a citizen who identifies totally with his community, experiencing his dependence on it only as a dependence on himself. Rousseau implicitly recognized the failure of these solutions. His third answer is one of the main themes of the Confessions and Reveries, where he is made for a love that merges the selves of the lovers into a single, psychologically sufficient unity that makes each 'better than free'. But is this response a chimaera?
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作者认为，在卢梭的社会状态里，人与人都陷入了主奴辩证的怪圈，爱弥儿方案和社会契约论都无法一劳永逸地解决它。唯一的希望在新爱洛伊丝和忏悔录里的爱，在爱之中重得非支配性质的个体身份。
评分aimez-nous作为第三条（最靠谱的）拯救路线。存疑。
评分简洁而又精彩地阐述了卢梭思想的核心——人的败坏以及此世的拯救，文笔和结构都非常好，像小说一样相当好看。
评分作者认为，在卢梭的社会状态里，人与人都陷入了主奴辩证的怪圈，爱弥儿方案和社会契约论都无法一劳永逸地解决它。唯一的希望在新爱洛伊丝和忏悔录里的爱，在爱之中重得非支配性质的个体身份。
评分卢梭晚年研究里难得佳作。联合生存的必要性使我们建立契约以提供秩序，但秩序强迫必然损害了自由。远离秩序的孤独隐居固然好，但人又总渴望交往，爱他者。自由与爱最后只能在他认知中对华伦的情感里才能完全共存。因为华伦既是他者，又是完全懂他的妈妈，他爱华伦的同时也始终爱自己，这一点秩序无法提供。因为对于秩序来说，我们每个个体终归只是expandable asset罢了。 @2019-09-05 17:32:50
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