Contributions by Jean Jacques Rousseau in the sciences of man according to Claude Lévi Strauss
To start we have to keep in mind that for Claude Lévi Strauss, Jean Jacques Rousseau is the founder of the sciences of man, even this man, Claude Lévi Strauss does not consider anything about the sciences of the man of man valid. It should be noted that Jean Jacques Rousseau does not participate in the enlightened postulates (which come from inherited rationalism and is focused on a social and human look but as indispensable, rationality, in addition to the philosophers of the time are considered illustrated because they think they live inthe brightest and most civilized period in history).
Jean Jacques Rousseau does not participate in the postulates of the enlightened and this is where he is considered the father of human sciences, Claude Lévi Strauss will begin by characterizing Jean Jacques Rousseau for his attitude, an attitude that faces the illustrated spirit to the good part of the good part of the western tradition, in the face of reason claims the feeling and in front of the enlightened man claims the "good savage" (the idea of "good savage" does not refer to a type of human being that has necessarily had to exist at some remote moment Of our history, nor that perfectly defines tribal behavior, it is a hypothetical assumption, something that serves to understand the nature of the State and not to know how we lived before, this concept to put it in some way begins to destroy itself with the birth of Private property, the existence of private property causes the State to create mechanisms to protect it and how this mission is one of the great pillars of L To society, when creating laws, the perspective of those who have more properties is adopted, that is, the rich this implies that the interests of a minority are imposed on those of the majority, which are the ones with the least properties per head. Citizens only exist as they have private property to this we must add injustices and corruption. This concept is closely linked to the term of "natural state" which is the previous moment of the construction of societies, where there were only men with deep essences, those human beings have the deepest essences that do not respond to reason or to thepredispositions only to compassion and love for themselves)
It should be noted that Claude Lévi Strauss will also be positioned together with Jean Jacques Rousseau claiming the rejection of the European rationalist tradition. Jean Jacques Rousseau, what will do will be inaugurating the anthropology tradition from an analysis of the reality and the evils of the world in which the forgetfulness of the original, of sensitivity and the natural stands out and this can only be achieved to recoverthrough consciousness.
The reason has eclipsed the truly human element of man, the feeling that would be the claim of nature, feeling, would also face this rule of three culture against thinking.
Ethnology comes to repair this error of proclaiming the need to refuse first and to look at the other Jean Jacques Rousseau discovered this principle, the only one, according to Claude Levis Strauss in which human sciences can settle, it was completelyimpossible for this conception to succeed in a world like that of the West, based and built on the cogito (Jean Jacques Rousseau is not in favor of the cogito since he considers that it is something repressive and that for him there are no objective laws that regulate human behaviors,but only the will, the freedom of man. The verification of the state of things that is lived in civil society and the sole responsible for them is man, therefore the only one capable of solving them or changing them is the man himself and it is through freedom and will, which consists not in the awareness of what it is, but in acting) that is the culprit of this original rupture.
Jean Jacques Rousseau says “as in a century in which beautiful knowledge is presumed so much, there are not two men … one of whom sacrifice twenty thousand shields of his fortune, the other ten years of his life on a famous trip around the worldin order to study men and customs for once ”
With this, what we try to say is that we have to get away from ourselves and to become "he" that is, someone outside who observes other humans either from our culture or not even if it is another culture not to look at it with the eyes of Other explorers full of prejudices and inferiority and thinking that they are wild and look at them from a western superiority but with eyes which are eager to learn and with that with all human beings or societies and with this we can know who we really are, making a synthesis of all our observations and also leaving our comfort zone which does not allow us to observe clearly. With this observation, what we can deduce is that we would see a new world to be born or emerged and the most important thing we discover ours.
When an ethnologist observes men from a perspective, he also knows and knows himself since he is realizing human factors for distance, also of prejudices and diversity and that makes him approach himself who relieves himTo a self, it is a key factor of the observation of others. The question of what am I myself is also raised? And from there arises what you need first to search and investigate, which will be able to answer that question.
With what is said above, it is reaffirmed that there is the "he" who begins to make doubt if I am who thinks for examples the "what I am" by Montaigne, Descartes believed to answer this question with "I know that I am since I think" towhat Jean Jacques Rousseau responds with “What am I?"Or" I am "to which Jean Jacques Rousseau responds as" He "and says because he is the external observer that allows humans and himself to meet himself. This "he" is a totally impartial being that observes, writes, compares and discovers.
I have mentioned above the importance of sensations and I emphasize again why Jean Jacques Rousseau considers if it really exists or thinks that it exists for their sensations.
Jean Jacques Rousseau did not stop repeating that identification with any man or even with any living being from the moment he is alive this is how man begins to experience himself as identical to all his fellow men. Consider that demography next to society changes this vision, forcing diversification to distinguish.
He also considers that you have to awaken consciousness by joining the sensitive and the intelligible and we can do it through botany and music because when you hear it, you hear it and therefore you listen through music and therefore she lives in you.
Jean Jacques Rousseau’s thought unfolds from a double principle;In the first place, identification with another self or another living being and the rejection of the identification of itself of what the "acceptable me" can do (this "acceptable" is the self that is formed by prejudices and a vision in thewhich reason is above feelings and is what society has formed under the power of the cogito) and it should be noted that the second principle complements the first that by not accepting the "acceptable I" causes a force or promotes that struggle forIdentification with another self, another living being.
Jean Jacques Rousseau’s revolution consists in rejecting obliged identifications in general terms between cultures or individuals. Defends that culture and individual have the right of free identification and that it can only be done over time, under their experiences, with this he wants to explain that the self and the other form a us that is against him, issay against society that is the enemy of man.
Nature expelled man and society represses him. According to Jean Jacques Rousseau, the man who has this dilemma can seek the society of nature and from there meditating for the nature of society, considers that feeling exclusive hurt nature, thus moving away from its beginnings of nature and making forget thatIt is a living being.
A fact that should be noted that for Jean Jacques Rousseau, not being treated as if you were a beast is that we all consider ourselves similar, therefore we would be suffering beings, that is, beings or entities of non -rational feelings.
Consider that we must recover feeling a whole nature, but for this we must regain the awareness of what we really are and that that will lead us to a feeling of ecstasy to identify ourselves as a whole nature, this process is difficult since society isagainst this process.
Everything mentioned above is why Claude Lévi Strauss is in favor of his ideas and considers that Jean Jacques Rousseau is the father of this science and that he believes that he made great contributions first to separate from the enlightened and in addition to what is thePrinciple of everything I believe that what fascinated Claude Lévi Strauss was the ability to see, to think of Jean Jacques Rousseau to be able to read in his texts that we are away from who we are and what we have to find ourselves seeing other societiesBut from afar and naked of our instilling values of our society, this thought was something new and revolutionary.
For Claude Lévi Strauss, the contributions made. Structures are not empirical, but intelligible realities, models, these models are systemic, unconscious and universal.
In short, what we can synthesize about the above is that Rousseau has made very important contributions to anthropology and that Claude Lévi Strauss is completely in favor of the reflections of Jean Jacques Rousseau which can be synthesized, first of all the idea of distancingFrom our society to be able to understand ourselves and be able to know how to know the reason for our society is formed in that way, secondly, to know how it is the structure that we have implanted as a model of life, it is also worth highlighting the importance of "He ”that generates us against society that represses us and that we humans are the only ones that we can change it but how do we do it? How do we support ourselves? Who will take us seriously?
We can’t forget the question, what am I myself? That thanks to this question you will have the trick to seeWe feel although, even though Jean Jacques Rousseau does not like reason predominates in our society and when we unconsciously treat ourselves unconsciously makes us reflect on our most primitive or “wild” side that is our natural state we should rescue to live inA State with a perpetual harmony.
The ideas of these authors and specifically by Jean Jacques Rousseau make ourselves consider the vision of our society and also of being deeper into our.
Bibliography
- File: /// c:/users/yusef/appdata/local/packages/Microsoft
- EDGE 8WEKYB3D8BBWE/TAZSTATE/DOWNLOADS/DIALNET-NUMRINARY HUMAN AND STADDEDUCACIONENROUSSEAU
- https: // charactershistoricos.com/C-Polimatas/Rousseau/
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