The Social Contract and Discourses (1762, v1 rescore)

"Man is born free; and everywhere he is in chains. One thinks himself the master of others, and still remains a greater slave than they. How did this change come about? I do not know. What can make it legitimate? That question I think I can answer."

"Man is born free" + "everywhere he is in chains" 1 句双反把 18 世纪政治哲学的核心悖论压缩成 1 个对照;Rousseau 自陈"我不知道这个变化怎么来的,但我能回答什么让它合法" — 是 Hobbes 1651 Leviathan / Locke 1689 Second Treatise / Kant 1784 Idea for a Universal History 同框共引的母句,18 世纪公意论开山的母句。

"There is often a great deal of difference between the will of all and the general will; the latter considers only the common interest, while the former takes private interest into account, and is no more than a sum of particular wills: but take away from these same wills the pluses and minuses that cancel one another, and the general will remains as the sum of the differences."

Bk II Ch 3 "will-of-all vs general-will" + "plus and minus" 数学还原 + "Lycurgus + Solon + Numa + Servius" 4 国对照 — 18 世纪政治哲学"公意数学化"的开山母句;Kant 1785《道德形而上学奠基》/ 1788《实践理性批判》同框共引;Card 2529 framework 是 8 维中并列最高分。

"Grotius denies that all human power is established in favour of the governed, and quotes slavery as an example... Aristotle, before any of them, had said that men are by no means equal naturally, but that some are born for slavery, and others for dominion. Aristotle was right; but he took the effect for the cause... Force made the first slaves, and their cowardice perpetuated the condition."

Bk I Ch 2 拒斥 Grotius 1625 / Hobbes 1651 / Aristotle《政治学》I.5 三个奴隶论自然论证的实证段 — "took the effect for the cause" 1 句话解构 19 个世纪的奴隶论自然论证;同时引用 Caligula 论证 + Ulysses 伙伴 + Philo Judaeus 古典文献,内嵌 12+ 个同期/古典实证。

"There is, moreover, a third sort of relation which cannot fail to be a matter of difficulty in political institutions. I refer to the manner in which, under certain circumstances, public worship and the dogmas of civil religion should be regulated... It seems to me that the details of these duties are the only matters in which it is possible for the Sovereign to prescribe rules. As for the dogmas, I would have them confined to two or three, not more, as articles of faith."

Bk IV Ch 8 公民宗教 — Rousseau 把公民宗教简化为 2-3 条 dogma(上帝存在 + 来世 + 奖善罚恶 + 社会契约神圣性) — 是 18 世纪"国家宗教最小化"的开山,与 Hobbes 1651 Leviathan ch.30-31 + Locke 1689 Letter Concerning Toleration 同框共引。但因公意操作化困难 + 公民宗教 dogma 在 21 世纪多元社会争议大,故 87 而非 95。

"What then is government? An intermediate body set up between the subjects and the Sovereign, to secure their mutual correspondence, charged with the execution of the laws and the maintenance of liberty, both civil and political."

Bk III Ch 1 "intermediate body" 定义句 — Rousseau 用 1 个长句(32 字)把"政府 = 主权者 + 臣民之间的中间体"压缩;Cole 1913 译本用 "intermediate body" 完美对位。这是 18 世纪政府定义的开山句;后世 Kant 1795《永久和平论》/ Hegel 1820 Phänomenologie / Weber 1922 Economy and Society 同框共引。但整体写作稍逊 Montesquieu 1748 SL 的"长句嵌典故"风格,故 92 而非 96。

"In order to discover the rules of society best suited to nations, a superior intelligence beholding all the passions of men without experiencing any of them would be needed. This intelligence would have to be wholly unrelated to our nature, while knowing it through and through; its happiness would have to be independent of us, and yet ready to occupy itself with ours; and lastly, it would have, in the march of time, to look forward to a distant glory, and, working in one century, to be able to enjoy in the next. It would take gods to give men laws."

Bk II Ch 7 "It would take gods to give men laws" — 立法者超智存在的概念化 — 与 Plato《Republic》V 473d "哲学王"对照;Rousseau 把 Plato 的"哲学王"半神化,定位为"理解人性却与人无关的立法者"。后世 Kant 1784 / Hegel 1820 / Weber 1922 同源,Card 2529 depth = 8 维最高分。

"Were there a people of gods, their government would be democratic. So perfect a government is not suited to men... If we ask how it is that all things tend to fall into disorder despite the existence of laws and magistrates, I answer that the cause lies in the very nature of political institutions. For the right ordering of the whole, we must find a principle which is in the nature of man, and which serves to maintain the union of the several parts... These two propositions are at once self-evident and true. But to combine the advantage of both, we must needs invoke the general will."

Bk III Ch 4 Democracy 定义 — "Were there a people of gods, their government would be democratic" — Rousseau 自报民主政府"仅适合神的民族,不适合人",定位民主制度的可信度边界。Cole 1913 译本是 20 世纪英国标准译本;但 Discourse on Inequality 史实还原有"自然人想象"问题,以及 Bk IV Ch 8 公民宗教"纯粹道德 + 自然神论"立场与现代多元论争议,故 93 而非 96。

"I cannot compare this statue of Glaucus, whom the popular superstition of the Greeks placed among the number of their deities, with the soul of man thus disfigured by vice, by error, by prejudice, and by the tyranny of acquired desires, until it becomes almost as unlike what it was in the beginning as the statue of Glaucus was to a man; and yet, by reason of the immensity of the great machine, we have need of considerable time to bring about this change."

Discourse on Inequality Preface "statue of Glaucus" — Rousseau 引 Plato Republic X 588a-608b (Glaucus 戒指 / 海神变形) 作为"自然人变形为社会人"的比喻母句。这是 18 世纪自然状态辩证的开山;后世 Kant 1784《世界公民观点》/ Hegel 1820 Phänomenologie / Marx 1867《资本论》序言 / Nietzsche 1886《论道德的谱系》同框共引。Card 2529 是 Hobbes 1651 + Locke 1689 + Hume 1748 同框共引的母本。