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Rousseau's political theory differs in important ways from that of Locke and Hobbes. Rousseau's collectivist conception is most evident in his development of the "luminous conception" (which he credited to Denis Diderot ) of the " general will ".
Hobbes' view was challenged in the eighteenth century [10] by Jean-Jacques Rousseau, who claimed that Hobbes was taking socialized people and simply imagining them living outside of the society in which they were raised. He affirmed instead that people were neither good nor bad, but were born as a blank slate, and later society and the ...
Rousseau's natural man significantly differs from, and is a response to, that of Hobbes; Rousseau says as much at various points throughout his work. He thinks that Hobbes conflates human being in the state of nature with human being in civil society.
However, Rousseau's conception of this social contract was different to that of thinkers before him, such as Grotius, Hobbes, and Pufendorf. [ 2 ] : 75 For Rousseau, since one's right to freedom is inalienable, the people cannot obligate themselves to obey someone other than themselves.
Both Locke and Rousseau developed social contract theories in Two Treatises of Government and Discourse on Inequality, respectively. While quite different works, Locke, Hobbes, and Rousseau agreed that a social contract, in which the government's authority lies in the consent of the governed, [60] is
Rousseau in 1753. Like Hobbes, Jean-Jacques Rousseau argued that society was born in a social contract. In Rousseau's case, however, sovereignty is vested in the entire populace, who enter into the contract directly with one another.
Rousseau was also a great synthesizer who was deeply engaged in a dialog with his contemporaries and with the writers of the past, such as the theorists of Natural Law, Hobbes and Grotius. Like "the body politic", "the general will" was a term of art and was not invented by Rousseau, though admittedly Rousseau did not always go out of his way ...
Hobbes reasoned that this world of chaos created by unlimited rights was highly undesirable, since it would cause human life to be "solitary, poor, nasty, brutish, and short". As such, if humans wish to live peacefully they must give up most of their natural rights and create moral obligations to establish political and civil society .