Beacon Lights of History, Volume 13 | Page 8

those ideas contained truths of
tremendous germinant power; because in the rank soil of his times they
produced a vast crop of bitter, poisonous fruit, while in the more open,
better aërated soil of this century they have borne and have yet to bear a
fruitage of universal benefit. God's ways seem mysterious; it is for men
patiently to study, understand, and utilize them.
Let us turn to the more definite consideration of the writings which
have given this author so brilliant a fame. I omit any review of his
operas and his system of musical notation, as not bearing on the

opinions of society.
The first work, as I have said, which brought Rousseau into notice was
the treatise for the Academy of Dijon, as to whether the arts and
sciences have contributed to corrupt or to purify morals. Rousseau
followed the bent of his genius, in maintaining that they have done
more harm than good; and he was so fresh and original and brilliant
that he gained the prize. This little work contains the germ of all his
subsequent theories, especially that in which he magnifies the state of
nature over civilization,--an amazing paradox, which, however,
appealed to society when men were wearied with the very pleasures for
which they lived.
Rousseau's cant about the virtues engendered by ignorance, idleness,
and barbarism is repulsive to every sound mind, Civilization may
present greater temptations than a state of nature, but these are
inseparable from any growth, and can be overcome by the valorous
mind. Who but a madman would sweep away civilization with its
factitious and remediable evils for barbarism with its untutored
impulses and animal life? Here Rousseau makes war upon society,
upon all that is glorious in the advance of intellect and the growth of
morality,--upon the reason and aspirations of mankind. Can
inexperience be a better guide than experience, when it encounters
crime and folly? Yet, on the other hand, a plea for greater simplicity of
life, a larger study of Nature, and a freer enjoyment of its refreshing
contrasts to the hot-house life of cities, is one of the most reasonable
and healthful impulses of our own day.
What can be more absurd, although bold and striking, than Rousseau's
essay on the "Origin of Human Inequalities"! In this he pushes out the
doctrine of personal liberty to its utmost logical sequence, so as to do
away with government itself, and with all regulation for the common
good. We do not quarrel with his abstract propositions in respect to
political equality; but his deductions strike a blow at civilization, since
he maintains that inequalities of human condition are the source of all
political and social evils, while Christianity, confirmed by
common-sense, teaches that the source of social evils is in the selfish

nature of man rather than in his outward condition. And further, if it
were possible to destroy the inequalities of life, they would soon again
return, even with the most boundless liberty. Here common-sense is
sacrificed to a captivating theory, and all the experiences of the world
are ignored.
This shows the folly of projecting any abstract theory, however true, to
its remote and logical sequence. In the attempt we are almost certain to
be landed in absurdity, so complicated are the relations of life,
especially in governmental and political science. What doctrine of civil
or political economy would be applicable in all ages and all countries
and all conditions? Like the ascertained laws of science, or the great
and accepted truths of the Bible, political axioms are to be considered
in their relation with other truths equally accepted, or men are soon
brought into a labyrinth of difficulties, and the strongest intellect is
perplexed.
And especially will this be the case when a theory under consideration
is not a truth but an assumption. That was the trouble with Rousseau.
His theories, disdainful of experience, however logically treated,
became in their remotest sequence and application insulting to the
human understanding, because they were often not only assumptions,
but assumptions of what was not true, although very specious and
flattering to certain classes.
Rousseau confounded the great truth of the justice of moral and
political equality with the absurd and unnatural demand for social and
material equality. The great modern cry for equal opportunity for all is
sound and Christian; but any attempt to guarantee individual success in
using opportunity, to insure the lame and the lazy an equal rank in the
race, must end in confusion and distraction.
The evil of Rousseau's crude theories or false assumptions was
practically seen in the acceptance of their logical conclusions, which
led to anarchy, murder, pillage, and outrageous excess. The great
danger attending his theories is that they are generally
half-truths,--truth and falsehood blended. His writings are sophistical. It