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Rousseau also rejected a particular conception of sight, that of expert observation and empirical verifiability, which Daston and Galison have shown was becoming instrumental to making claims to truth: Sharp and sustained observation was a necessary prerequisite for discerning the true genera of plants and other organisms. 26 While enlightened naturalists asserted the veracity of their findings by warning against misleading appearances, the Second Discourse decried observation, privileging instead the “eyes of the soul,” as has often been remarked.

47–9. 37 Rousseau, “Confessions,” in Collected Writings, vol. v, p. 507. 38 Rousseau, “Letter to Beaumont,” in Collected Writings, vol. ix, pp. 19–21. 39 Rousseau, “Letter to Beaumont,” pp. 23–4. 40 Rousseau, “Letter to Beaumont,” p. 22. See also p. 26. 41 Rousseau, “Letter to Beaumont,” p. 28. 42 Rousseau, “Beaumont, Pastoral Letter of the Archbishop of Paris,” in Collected Writings, vol. ix, p. 4. Emphasis in the original. ” Rousseau’s response is that a negative education follows from Beaumont’s position just as much as it does from his own.

22, 26, 46, 48–9; “Preface to a Second Letter to Bordes,” in Collected Writings, vol. ii, p. 184; Rousseau Discourses and Other Writings, p. 63. 9 V. Gourevitch, “Rousseau’s Pure State of Nature,” Interpretation, 16 (1988), p. 24. 10 Rousseau, Discourses and Other Writings, p. 132. 11 Rousseau, Discourses and Other Writings, p. 125. 12 Rousseau, Discourses and Other Writings, p. 128, emphasis added. See also pp. 125–6. The ratio of state of nature to civil society in the Second Discourse is roughly the reverse of what it is in the works of Thomas Hobbes, John Locke, and other state-of-nature theorists.

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