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Rousseau's Teleological Thought.

紀錄類型:	書目-語言資料,手稿 : Monograph/item
正題名/作者:	Rousseau's Teleological Thought./
作者:	Pears, Colin David.
面頁冊數:	1 online resource (305 pages)
附註:	Source: Dissertation Abstracts International, Volume: 79-10(E), Section: A.
Contained By:	Dissertation Abstracts International79-10A(E).
標題:	Philosophy. -
電子資源:	click for full text (PQDT)
ISBN:	9780438008120

Rousseau's Teleological Thought.
Pears, Colin David.

Rousseau's Teleological Thought. - 1 online resource (305 pages)

Source: Dissertation Abstracts International, Volume: 79-10(E), Section: A.

Thesis (Ph.D.)--The Catholic University of America, 2018.

Includes bibliographical references

This dissertation examines Rousseau's unique teleological thought, which involves both human freedom and a unique conception of natural ends. I argue that despite his clear anti-teleological positions on nature and human nature, Rousseau does not abandon teleology altogether; rather, embedded in his philosophy is a discernable teleological system of thought entailing an understanding of natural ends and the role they play in human affairs. My analysis takes Rousseau's declarations of consistency seriously, and attempts to resolve inherent tensions by identifying a framework within his philosophy that accommodates apparently mutually exclusive positions. Rousseau's teleological thought, therefore, becomes a positive theme of analysis and an entry point for understanding his system of philosophy. My analysis considers early works, such as Institutions chimiques and his Encyclopedie articles on music, alongside his mature thought in the Second Discourse, Emile, Letter to Voltaire, and the Reveries. In the process, I connect Rousseau's teleological views of man and nature with his cosmological thought, showing that he develops a teleological account of the world and man's station within it that preserves a space for human freedom in the face of classical finality and modern determinism. I conclude by showing that Rousseau views cosmological perfection as an ongoing harmonious state of affairs (as opposed to a terminus), and that his conception of human nature, considered in light of his notion of cosmological perfection, is necessary to his teleological understanding of the world. The framework of man's inevitable corruption expressed in the Second Discourse must be understood as contributing to a greater end because the contingency of history is positively necessary to the whole as a perfect state of affairs.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2018

Mode of access: World Wide Web

ISBN: 9780438008120Subjects--Topical Terms:

559771
Philosophy.
Index Terms--Genre/Form:

554714
Electronic books.

Rousseau's Teleological Thought.
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504 $a Includes bibliographical references
520 $a This dissertation examines Rousseau's unique teleological thought, which involves both human freedom and a unique conception of natural ends. I argue that despite his clear anti-teleological positions on nature and human nature, Rousseau does not abandon teleology altogether; rather, embedded in his philosophy is a discernable teleological system of thought entailing an understanding of natural ends and the role they play in human affairs. My analysis takes Rousseau's declarations of consistency seriously, and attempts to resolve inherent tensions by identifying a framework within his philosophy that accommodates apparently mutually exclusive positions. Rousseau's teleological thought, therefore, becomes a positive theme of analysis and an entry point for understanding his system of philosophy. My analysis considers early works, such as Institutions chimiques and his Encyclopedie articles on music, alongside his mature thought in the Second Discourse, Emile, Letter to Voltaire, and the Reveries. In the process, I connect Rousseau's teleological views of man and nature with his cosmological thought, showing that he develops a teleological account of the world and man's station within it that preserves a space for human freedom in the face of classical finality and modern determinism. I conclude by showing that Rousseau views cosmological perfection as an ongoing harmonious state of affairs (as opposed to a terminus), and that his conception of human nature, considered in light of his notion of cosmological perfection, is necessary to his teleological understanding of the world. The framework of man's inevitable corruption expressed in the Second Discourse must be understood as contributing to a greater end because the contingency of history is positively necessary to the whole as a perfect state of affairs.
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