1. Cassirer, Ernest, The Question of Jean-Jacques Rousseau (Bloomington: Indian University Press, 1955).Google Scholar For an important qualification of Cassirer's interpretation see Derathé, Robert, Le Rationalism dejean-jeacques Rousseau (Paris: Press Universitaires de France, 1948) esp.pp. 115–23, 176–78.Google Scholar For criticism of the neo-Kantian interpretation of Rousseau's view of history, see Kelly, George Armstrong, “Rousseau, Kant and History,” Journal of the History of Ideas 28: 347–48, 359–60Google Scholar and Keohane, N., “ The Masterpiece of Policy in Our Century': Rousseau on the Morality of the Enlightenment,” Political Theory 6: 463.Google Scholar

2. Strauss, Leo, Natural Right and History (Chicago: University of Chicago Press, 1953), pp. 252–93.Google Scholar

3. Starobinski, Jean, Jean-Jacques Rousseau: La transparence et l'obstacle (Presses Universitaires de France, 1957), esp. pp. 222–23, no. l.Google Scholar

4. Cassirer, , Question, esp. pp. 46, 66, 72–75.Google Scholar

5. The most salient examples are Cobban, Alfred, Rousseau and the Modern State (London: George Allen & Unwin, 1964);Google Scholar and Levine, Andrew, The Politics of Autonomy (Amherst: University of Massachusetts Press, 1976).Google ScholarCameron, David, The Social Thought of Rousseau and Burke (London: Weidenfeld and Nicholson, 1973)Google Scholar also identifies Rousseau, if not as a precursor to Kant, then at least as one who prepares the ground for the distinctive contribution to political philosophy of German Idealism in general. See also Volpe, Galvano Della, Rousseau and Marx, trans, by Fraser, John (London: Lawrence and Wishart, 1978).Google Scholar

6. Gay, Peter, “Introduction,” in Cassirer, , Question, pp. 4, 21.Google Scholar

7. See, for example, Shklar, Judith, Men and Citizens: A Study of Rousseau's Social Theory (Cambridge: Cambridge University Press, 1969);Google ScholarManuel, Frank E., “A Dream of Eupsychia,” Daedalus, (Summer 1978): 1–12;Google Scholar and Melzer, A. M., “Rousseau and the Problem of Bourgeois Society, ” American Political Science Review 74 (1980): 1019–33.CrossRefGoogle Scholar With the important qualification that he views the attempt as being only partially misguided, Berman, Marshall, The Politics of Authenticity (New York: Athenaeum, 1970)Google Scholar, can be included in this group.

8. See Colletti, Lucio, From Rousseau to Lenin (New York: Monthly Review Press, 1972), esp. pp. 153–54.Google ScholarGossman, Lionel, “Time and History in Rousseau,” Studies on Voltaire and the Eighteenth Century 30: 311–49,Google Scholar has taken a crucial step in this direction by arguing that for Rousseau “history is the mode of being of all things” (p. 312); yet he does not pursue this thought into Rousseau's own history of human nature.

9. See, for example, Ehrard, Jean, L'Idée de la nature en France dans la première moitié du dix-huitième siöcle, 2 vols. (Paris: S.E.V.P.E.N., 1963), II: 536–38;Google ScholarKelly, , “History,” pp. 357–60;Google ScholarStarobinski, , Transparence, pp. 12–13, 24–28;Google Scholarde Jouvenel, Bertrand, “Rousseau the Pessimistic Evolutionary,” Yale French Studies 28 (1961–1962): 83–96CrossRefGoogle Scholar

10. Cassirer, , Question, p. 65.Google Scholar A number of interpreters raise the problem of his historicity of human nature in Rousseau only to treat his view of history as a basis for his moralism, rather than seeing the historicity of human nature as throwing moralism itself into question. See, for example, Cameron, , Social Thought, pp. 58, 67–68, 82, 92;Google ScholarEllenberg, Stephen, Rousseau's Political Philosophy: An Interpretation from Within (Ithaca: Cornell University Press, 1976), pp. 51–82;Google ScholarLemos, Ramon M., Rousseau's Political Philosophy: An Exposition and Interpretation (Athens: University of Georgia Press, 1977), pp. 6, 183.Google Scholar An exception to the above is Gossman, , “Time and History,” pp. 316–18.Google Scholar

11. Rousseau, , “The Social Contract,” in The Social Contract and Discourses, trans. Cole, G. D. H. (London: Dent, 1968),Google Scholar Preface.

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14. Cassirer, , Question, pp. 92–94, 104, 107;Google Scholar also Burgelin, Pierre, La Philosophie de l'existence de Jean-Jacques Rousseau (Paris: Presses Universitaires de France, 1952), pp. 71–72, 79, 119Google Scholar

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16. Heller, Agnes, Renaissance Man (New York: Schocken Books, 1978), p. 21.Google Scholar

17. Rousseau, , “A Discourse on the Origin of Inequality,” in The Social Contract and Discourses, trans. Cole, G. D. H. (London: Dent, 1968), p. 158.Google Scholar

18. Ibid., p. 161.

19. Ibid., p. 157.

20. Ibid., p. 228.

21. Ibid., pp. 160–61.

22. Greene, John C., The Death of Adam: Evolution and its Impact on Western Thought (Ames: Iowa State University Press, 1959), p. 207;Google ScholarLovejoy, Arthur O., “The Supposed Primitivism of Rousseau's Discourse on Inequality? in his Essays in the History of Ideas (New York: Capricorn Books, 1960), pp. 17, 25.Google Scholar

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26. Ibid., pp. 212–13.

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28. Greene, , Adam, pp. 207, 210–211;Google ScholarHampson, Norman, The Enlightenment (Harmondsworth: Penguin, 1968), p.226.Google Scholar This question has recently received some attention from two interpreters who explicitly follow Strauss very closely. Plattner, Marc F., Rousseau's State of Nature (DeKalb: Northern Illinois University Press, 1979)Google Scholar, states that his theory of evolution is a “transformism” in the manner of Buffon and Diderot, and an essential part of the “mechanistic metaphysics” which in reality lies behind the appearance of dualism in the second Discourse (esp. pp. 37, 44, 46, 50). Plattner, in the rush to argue that Rousseau “spurns the entire classical tradition of moral and political philosophy” (p. 64) by abandoning teleological explanation once and for all, thus ignores the substantial gulf between the deist Buffon and the materialist Diderot and loses an opportunity to come to much closer grips with the fuller outlines of Rousseau's evolutionary theory. On the other hand, Victor Goldschmidt, , Anthropologie et Politique (Paris: Librairie Philosophique J. Urin, 1974)Google Scholar, asserts Rousseau was not a transformist (pp. 242–43) but remained a dualist of a certain sort (pp. 281–83) and thus, even though he attempted wrongly to base a defense or moral virtue on the naturalistic and scientific outlook, was still a defender of natural law (p. 151).

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54. Ibid., p. 182.

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57. Ibid., p. 186.

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