translation sequence Among the countless autobiographical works in history, obviously not many have real literary value, and even fewer have become literary masterpieces.As for the literary status of the author established by his ideological, artistic and stylistic significance-not an ordinary literary seat, but a high position that has been admired for a long time, perhaps only.Rousseau, a figure who opened up a new era not only in terms of social and political thought, but also in terms of literary content, style and sentiment, mainly promoted and inspired French literature in the nineteenth century through this autobiography. In the words of one of the most authoritative critics—“the greatest progress,” “the greatest revolution since the Pasque,” ​​who humbly admits: “It is from this time that we, nineteenth-century out of the revolution."

Autobiography is always written in old age, usually when success and fame are achieved and worries are over, but for Rousseau, what kind of old age is his autobiographical old age! In 1762, when he was fifty, the bookseller who published his books, Marc-Michel Rey of Amsterdam, suggested that he write an autobiography.Undoubtedly, a person like him who came from a commoner, went through a long and rough road, became a giant in the intellectual world through self-study and personal struggle, and has a reputation throughout France, is indeed the most suitable for writing autobiographical works, not to mention In his life experience is also full of colorful and dramatic.But Rousseau did not accept this suggestion, obviously because the autobiography would involve some people and things at that time, and Rousseau was unwilling to do so.The situation changed after the publication of "Emile". The Court of Justice ordered the burning of this work, which offended the feudal ruling class, and the arrest of the author. From then on, he was treated as a "lunatic" and "barbarian" The persistent persecution led to a life of fleeing.He fled to Switzerland, and the Swiss authorities also ordered his books to be burned. He fled to Moria, a Prussian territory, and the church issued a proclamation declaring him an enemy of God.For him, the official sentence and the condemnation of the church were severe enough, but a more serious blow came: in 1765 a pamphlet entitled "The Feelings of Citizens" appeared , an attack on Rousseau's personal life and character, which, sadly, did not come from the enemy's camp, but was clearly committed by friendly forces.Seeing that he was in danger of being blackened and becoming an eternal sinner, Rousseau urgently felt the need to defend himself, so in this year, when he was exiled in Moria, he began to write his autobiography.

The whole autobiography is completed intermittently in the life of fleeing and fleeing.When he was in Mortier and Pierre Island, he only wrote the first chapter. After fleeing to Wutong in England, he completed the first half of the first chapter to the fifth chapter, and the fifth chapter to the sixth chapter. Back to French Postism", "Comte and Positivism", etc. , completed while living in Triborg in 1767, and this is the first volume.After a two-year break, in 1769 he began to write the seventh to twelfth chapters of his autobiography, the second part of his autobiography, most of which were written during his escape from the provinces, except for the last chapter. The chapter was completed after his return to Paris, and the last "completion" date was November 177.After that, he lived in loneliness and misfortune for nearly eight years, and went on to write the sequel of his autobiography, "A Lonely Walker's Dream".

It is the product of Rousseau's miserable old age, and if one were to cite the most important, if not the only, content of those unhappy years, it would be this poignant book.How can such an autobiography written under cruel persecution, an autobiography that defends its own existence under the circumstances of being surrounded by enemies, not be full of compelling grief and indignation?Its famous opening chapters immediately reveal the shocking power of this kind of grief and indignation.Faced with all kinds of condemnation and slander, slander and misunderstanding, Rousseau believed that he was more noble, pure, honest and natural than those gentlemen and gentlemen who persecuted and attacked him. When will the trumpet of the Last Judgment sound. I dare to take this book before the Supreme Judge and say loudly: 'Look! This is what I have done, this is what I have thought, That's what I was then... Please call those countless beings to me! Let them hear my confession... Then, let each of them reveal their hearts with the same sincerity before your throne , who dares to say to you: I am better than this man,'"

This sets the tone for the debate and confrontation throughout the book.Behind this tone of confrontation, there is obviously a fierce conflict, that is, the conflict between Rousseau and society. This conflict is by no means produced by accidental events and entanglements, but has profound social class roots. Rousseau, the son of a watchmaker, walked from the democratic Geneva to Paris, the capital of feudal absolutism, from the lower class people to the French ideological circle, a tramp like him with dust on his body, often without food and clothing, Of course, it is two different world existences from the whole aristocratic high society, and it is the object of scientific research; Tay and Diderot are also very different.Montesquieu, as a robed nobleman who owns his own manor and manages industry and commerce at the same time, lives a comfortable life all his life; Voltaire himself is a big bourgeois, with a family of tens of thousands of dollars, and has always been active in the upper class of society; Dro also came from a wealthy family. Although he also lived a poor life, after all, he did not have the experience of Rousseau who came directly from the bottom of society.Rousseau worked as an apprentice, servant, clerk, entourage, and entered the asylum like a beggar. Only after a long period of diligent self-study and personal struggle, did he gradually take off the livery of a servant and become a music teacher, secretary, and professional writer.This enabled him to bring the mood, desire and spirit of this class into the literature of the eighteenth century.The courage to negate feudal civilization in his first treatise "On Science and Art" (1750), which attracted the attention of all France, the fighting spirit to oppose "things respected by everyone" and the disdain for traditional concepts Doesn't the rebellious attitude reflect the fierce emotions of the lower classes?The critique of social inequality and slavery, the praise of equality and freedom, and the promotion of the principle of "sovereignty lies in the people" (1775) and "On the Civil Contract" (1762), which established his lofty position in the entire European intellectual history, are not correct. Embodies the political requirements and ideals of the civilian class in the eighteenth century?His novel "New Heloise", which made "Luoyang paper expensive", fought for the basic human rights of outstanding civilians through a love tragedy, while "Emile", which brought him a tragic fate, regarded the civilian laborers as human beings. ideal.Therefore, when Rousseau stepped onto the historical stage of ideology and culture in the eighteenth century, he also filled the seat of the civilian thinker that had been vacant for a long time in history.

But the society of the times in which Rousseau lived was completely hostile to a civilian thinker.From the 1950s when he began to publish his first thesis to the 1970s when he completed it, it was the period of the last struggle of French feudal absolutism, and the bourgeois revolution broke out eleven years after his death.During this period, the centuries-old feudal rule had come to an end.For a long time, the inherent contradictions and heavy feudal oppression of feudal production relations have made people's livelihood difficult and agricultural production low; the religious persecution of Protestants drove a large number of skilled craftsmen out, leading to the decline of industry and commerce; Louis XIV's series of foreign wars and court The extravagance and waste of life emptied the treasury; Louis XV's drunken debauchery pushed the feudal country to the brink of total bankruptcy, so that by the time of Louis XVI, some reformist attempts could not save the fate of inevitable destruction.This last age is a decadent and crazy age. The more the feudal aristocratic ruling class is about to perish, the more stubborn it is to maintain its own privileges and rule.After Durgo became the chief financial officer, he put forward some reformist measures aimed at saving the crisis, which violated the interests of the aristocratic and privileged class, and was quickly ousted from office.His successor, Necker, only made public the huge expenditure of the court, which angered the court dignitaries and was also dismissed.Since top-down reformism aimed at safeguarding the fundamental interests of feudal rule was not tolerated by the privileged class, then, of course, bottom-up opposition and resistance must be suppressed even more.Although the heyday of feudal absolutism has gone forever, the power of absolutism has not diminished a little at this time.Both Voltaire and Diderot were imprisoned and persecuted.This was the fate and the hallmark of eighteenth-century thinkers.It was this social and class necessity that awaited the thinker Rousseau, not to mention that this man from the people had more violent thoughts and a more aloof attitude: he actually refused the king's audience and granting an annuity; he even expressed disgust The splendor of Paris and the luxury of high society; and he dared to make such a violent indictment of the "noble estate": "Nobility, which in a country are but harmful and useless privileges, what is the value of your titles of nobility so boasted?" Respectable? What contribution has your aristocratic class made to the glory of the motherland and the happiness of mankind! You are the sworn enemies of law and freedom. In any country where the aristocratic class is prominent, there is nothing but autocratic violence and oppression of the people. what?"

"Confessions of the Sea" is the result of the fierce conflict between such a radical civilian thinker and the reactionary rule.It is a work of a civilian intellectual defending his human rights and dignity not only as a person, but more importantly as an ordinary person in the face of feudal autocratic oppression, and it is a counterattack to the persecution and slander of the ruling class.The first thing that makes us feel valuable is that it is full of civilian self-confidence, self-respect and pride, in short, a high-spirited civilian spirit. Because of the author's experience, he has the conditions to show a commoner world in this autobiography, so that we can see the eighteenth-century maids, servants, farmers, small shopkeepers, lower-level intellectuals and Rousseau's own commoner family: watchmakers, technicians , petty bourgeois women.Before Rousseau, only Le Sage brought so many images of common people into eighteenth-century literature.But Le Sage often only treats these characters as part of the ever-spreading storyline in "Gil Brass", and is limited to describing their external images.Rousseau is completely different from Guss' "Natural Dialectics" in which he discussed the dialectical nature and realistic origin of mathematics. 20. What he pays attention to are the thoughts, feelings, qualities, personalities and characteristics of these common people. Although the description of the appearance of these characters is very insufficient, it is enough to make readers understand the spiritual conditions, Moral level, hobbies and interests, wishes and pursuits.Here, Rousseau is committed to discovering all valuable things in the spiritual realm of the common people: natural and simple human nature, admirable moral sentiment, outstanding intelligence and healthy life interest and so on.How eloquently did he describe the kindly quiet tenderness of his commoner family, making it, against the background of the cold and merciless sea of ​​society, an island of tenderness that always beckoned to him.The peasants he described are all simple images, especially the peasant who entertained him with rich food at the risk of being forced to go bankrupt after being discovered by the tax collectors, how noble and generous he has shown; The innkeeper is so loyal and sympathetic that he allows a homeless person whom he does not know to cheat him to have a meal in his inn; his close partner, Anai, Mrs. and, moreover, the "good lad" the commoner musician Le Maitre, his teenage tramp friend "The Wise Buckler," the poor maid "the kind, clever, and absolutely honest" Marion , They also exuded a fresh breath in that foul social environment, which made Rousseau always keep a good memory of them.Rousseau, on the other hand, traces with undisguised distaste and contempt the various characters he met in the ruling class and high society: M. de Pontville, descendant of the "spoon" nobleman, was "not a virtuous man"; Mr. Simon the Chief Justice is "a little monkey who is constantly courting the ladies"; almost all church figures have "hypocrisy or shamelessness", and there are many lewd satyrs among them; the habits of the ladies are frivolous and unscrupulous , some have a "bad reputation"; as for the powerful and powerful in Paris, they are all immoral, tricky, hypocritical and insidious.In Rousseau's eyes, the common people's world is far more noble and superior than the high society.As early as in the first treatise, he made this comparison: "Only under the coarse clothes of the peasants, and not under the gold-embroidered garments of the courtiers, is the vigorous body to be found. Ornament is incompatible with virtue, because virtue It is the power of the soul." This kind of admiration of "commoner" and derogation of the powerful has been brought into play again in the book, and he sums it up like this: "Why did I meet so many good people when I was young? When I get older, do good people become so rare? Are good people extinct? No, it’s because the social class I need to find good people today is no longer the social class where I met good people. In Among the common people, natural affection, though only occasional expressions of enthusiasm, is always to be seen. In the upper class, even this natural affection is completely stifled. Under the guise of affection, they are only affected by interest or vanity. The strong civilian spirit in Rousseau's autobiography has given him his unique characteristics in the history of literature. The French themselves said it well: "There is no writer who is as good at showing the poor as extraordinary as Rousseau."

Of course, the self-confidence and pride of common people in the novel are mainly reflected in Rousseau's portrayal of self-image.Although Rousseau has received all kinds of censure and attacks, he firmly believes that there is more "soul" and "strength" under his "common clothes" than under the "courtier's embroidered clothes".In our view, it actually does.In that society full of vanity, he dared to openly express his deep affection for the lower class and the common people. He was not ashamed of his "humble" background and his past poverty, but declared that it was his happy age. He regards simplicity and nature as the most precious wealth in his poor and humble life, and he proudly displays the healthy and shining things in his life that are not possessed by noble people, as well as what he has acquired and maintained in his poor and humble life. The kind of spiritual and moral integrity that he has seen.

He told readers that he got "a sentimental heart" from his civilian family full of sincere warmth. He was proud; he got "immeasurable benefits" from the "simple rural life", "he suddenly became enlightened, and understood friendship". He chose the former between friendship and utilitarianism, and even sang "Goodbye, Capital City, Goodbye, Court, Ambition, Vanity, Goodbye, Love and Beauty" for his friendship with the homeless boy Buckler, and left for him. Earl Gufeng who provided the opportunity to "fly to the top". He lives a poor life, but has his own rich spiritual world.He had "a rare interest" in reading early on, and even as an apprentice he risked punishment for reading, even pawning his own shirt and tie to get it.Starting from the whole and interrelationships of the books, he only sees one, not the other, and only sees trees, from ancient Greek and Roman classics to contemporary enlightenment works, from literature, history to natural science readings, The long-term study life aroused his "higher feelings" and formed his spiritual realm higher than the upper class.

He loves knowledge and has an admirable studious spirit. He studies diligently and shows "incredible perseverance".In wandering, he persevered; when he was sick, he did not stop; "The approach of death not only did not weaken my interest in studying knowledge, but it seemed to make me study knowledge more enthusiastically."In order to acquire more knowledge, he always makes the best use of his time, recites when he is working, and conceives when he is walking.After long-term hard work, he has accumulated extensive knowledge in various fields such as mathematics, astronomy, history, geography, philosophy and music, and created for himself the conditions necessary to be a thinker and a cultural giant.He is full of enterprising spirit, learned the basic theory of music, and further tried to compose music, read Voltaire's works, and had "the desire to learn to write articles in an elegant style"; peak.

He lived in a social environment full of vanity and luxury, but maintained a high-minded attitude, regardless of wealth and poverty. "At any time in my life, I have never been elated or worried because of thinking about wealth and poverty." Many times higher than those mediocre people, do not love glory and wealth, do not pursue eminence and fame, "in the unforgettable ups and downs and unpredictable encounters of that life", and "always remain the same".He was disgusted by "all the real magnificent scenes" in Paris, and after he became famous, he "did not want to live in this city for a long time." It’s just a means to live away from here.” Although he couldn’t completely get out of the filth in the dirty social environment, but at the critical moment and on major issues, he showed a rare and noble attitude. ethics.Because of his "noble personality, he never wants to use despicable means to get rich", he threw away his future as a litigator. He was invited to attend the court performance of his musical "Country Fortune Teller". Showing his true nature as a "commoner", the king wanted to meet him and give him an annuity, but he refused to accept it in order to clean himself up and maintain his independence of personality. He was under the reactionary and dark feudal rule, but he had a "stubborn and heroic character that refused to be restrained and enslaved", and dared to "become an opponent of the absolute monarchy and a staunch republican in Paris".He saw "the misery of the unfortunate people" and was filled with "irrepressible hatred" for those who oppressed them. Discrimination, opposition to slavery, declared that "in any matter, restraint and submission are unbearable to me." Although he opposed the feudal autocracy of France, and was subjected to "the madness of the government, judges, and writers in this country." Attack", but he always has deep feelings for the history and culture of France, and has placed a strong belief in the French nation, believing that "one day they will rescue me from the fetters of distress". The aristocratic society in the eighteenth century was full of obscenity, and Rousseau drew a clear line from the shameless and carnal life of pleasure.He admired women as a kind of beauty, as an object of tenderness, not as an object to be played with and possessed.He also expressed a new understanding of love. He admired the sincere and sincere emotions between men and women, and paid special attention to the nobility and purity of emotions. He believed that the relationship between each other should be like this: "It is not based on lust, gender, age, appearance, etc. , but based on everything that makes a human being a human being, and everything that can never be lost unless he dies", that is to say, it should contain all the beautiful and noble things of human beings.What he pursues in life is a deep, lasting tenderness that goes beyond utilitarianism and sensuality, sometimes even almost innocent, pure and transparent. When he is in love, his feelings are rich and passionate, while maintaining love and respect and considerate.He and Mrs. Warren have lived a pure love life for a long time, and that kind of sincere nature is hard to see in the social life of the eighteenth century.How childish and charmingly youthful was his encounter with Mademoiselle Graffenly and Mademoiselle Galley!How warm and clean was his relationship with Mrs. Basile!He made a long journey with the young girl Mel Salle, always "sleeping in his arms".He sometimes became a slave to lust and played games on the spot, but soon abandoned this game out of moral sense. He is completely opposite to the feudal aristocracy's love of luxury and red tape, and maintains a healthy and beautiful life interest.He loves music and likes to sing. Copying music scores is not only his means of earning a living, but also the place where he places his spirit. Holding concerts is the joy of his life.He was so fascinated by beautiful tunes, and the fresh folk songs he heard in his childhood have always fascinated him, when he was already an old man "suffering with anxiety and pain", sometimes "with a trembling broken voice" Humming these little tunes", "I can't sing to the end without being interrupted by my own tears".He also has a keen interest in painting, "can stay between brushes and pencils for months without going out."He also likes to feed pigeons and raise bees, get along with these beneficial animals, and likes to go to the fields when the grapes are ripe to share the joy of farmers' harvest.He was the first writer in French literature to express a deep love for nature.When he stayed in one place, he was concerned about whether there was "a field of green" outside the window; when the dawn was beautiful, he hurried to the field to watch the sunrise.In order to go to Lausanne to enjoy the beautiful lake, he did not hesitate to take a detour, even if the travel expenses were short.He is also the best connoisseur who is good at feeling the beauty of nature. The beautiful night scene is enough to make him forget the hardships of eating and sleeping.He is the inventor of hiking in literature, and he likes to "walk unhurriedly through pleasant places on clear days", enjoying "the scenery of the fields, one after another" The beautiful scenery, the fresh air, the good appetite and full spirit brought by the walk..." In this way, a simple, natural, colorful and vigorous civilian image is presented.Just because this commoner is a representative figure and constituted a major social phenomenon in the field of ideology and culture in the eighteenth century, it is undoubtedly an extremely important ideological material in the history of the eighteenth century.It enables posterity to see the growth, development and inner world of a thinker, see the powerful aspects of a historical figure who stands positively and guides the trend of the times, and the poetic brilliance of his spirit and morality .Ultimately, this power and brilliance of course come from the lower class people represented by this image and the direction of history that he embodies.In short, it is the political, intellectual, and moral anti-feudal nature that determines the language used in the spatio-temporal description of physical events in the positive sense of Rousseau's self-image.Carnap and others have determined their important value in the history of ideological development and literary history. If Rousseau's description of self-image is limited to the above, future generations will be satisfied with him and have no right to ask for more.Aren't they quite enough as ideological material for anti-feudalism in the eighteenth century?Doesn't it already have the significance of social class enough to have the same value as Montaigne's description of himself in "Responses"?However, Rousseau did more than this, went further, he far surpassed Montaigne, and his content was much more complicated. In another manuscript of Rousseau, he once criticized those who wrote autobiography in the past "always try to disguise themselves, call it self-report, but actually praise themselves, and write themselves as he wishes, not as he actually is." like that".Isn't that what the great essayist Montaigne of the sixteenth century did in his "Responses"?Although I also talked about my own shortcomings, I wrote them quite cutely.Lu Jun was quite disapproving of Montaigne, and pointedly put forward a philosophical aphorism: "There is no such thing as a person without hateful shortcomings." This is not only his view of people, but also his understanding of himself.It is not too difficult to recognize this point, but it takes a lot of courage to publicly admit that you also have "hateful shortcomings", especially if you dare to disclose such "hateful shortcomings".People value self-knowledge and are strict with dissecting themselves. Isn't it still an admirable virtue?Obviously, before Rousseau, there has not been such a courageous writer in the history of literature, so Rousseau, with the pride of despising the predecessors, declared in the first paragraph of the verse: "I am going to do a work that has neither precedent nor future. It's a tough job that no one else will be able to emulate. I'm going to expose a man for who he really is. That man is me." Rousseau fulfilled his own promise, and he did tell his whole life, thoughts, feelings, and every aspect of his character and character in a sincere and candid manner, "neither concealing any bad thing, nor adding any good thing... …At that time, I was despicable and dirty, so I wrote about my despicable and dirty. At that time, I was a kind, honest, and noble person from Jiang County, Shanxi Province. I was an official to Shangshu Zuopushe. Suffering from licentious customs and cold Confucianism, I wrote my Kindness, honesty and morality."He had the audacity to make his private life known to the public, and he confessed that he had had, on one occasion or another, some mean thoughts, even indecent acts.He lied, cheated, molested women, stole, and even had the habit of stealing.He confessed with a heavy heart that he had caused her misfortune by passing the blame on to the maid Marion after a theft, that he had despicably abandoned Le Maitre, the friend who needed him most, at a crucial moment, that he had confessed to himself In order to make a living, he betrayed his Protestant belief and converted to Catholicism.It should be admitted that the frankness and sincerity of the book have reached an unimaginable level, which makes it a wonderful book in the history of literature.Here, the author's self-image does not just emit ideal brilliance, nor is it just wrapped in ideological poetry, but presents an astonishing truth.In him, there is both sublime and beautiful, but also base and ugly, both strong and powerful, but also weak and cowardly, both simple and sincere, but also deceitful, both spiritual and moral beauty, and also a certain habit of rascal.In short.This is not a painted portrait to enjoy the glory of history, but a living and complex individual.The complexity of this self-image is the complexity of life, and it is also the reason for another value.This value lies not only in the fact that it writes an astonishing truth of human nature, but is the first such true autobiography in history, providing invaluable, in Rousseau's own words, "a study of man - a subject of There is no doubt that science has yet to be created—the first reference material;” and its value lies in the fact that the author has deep ideological motivation and philosophy as a guide for doing so. Rousseau's pursuit of absolute truth, fully exposing his own shortcomings and faults, the most direct motive and intention is obviously to expound his famous philosophy: human nature is good, but the evil social environment makes people bad.He appeared to say that he was "good in nature", his family environment was full of tenderness, and ancient historical figures gave him lofty thoughts, "I could have listened to my own character, in my religion, in my hometown, in my family, in my Among friends, in the work I love, in the society I like, I will live my life peacefully and comfortably. I will be a good Christian, a good citizen, a good parent, a good A good friend and a kind laborer." However, the filthy social environment and the unequal relationship between people have also affected him, so that he still has so many heart-wrenching regrets in his later years when he wrote his autobiography.In particular, he pointed out the dangers of social inequality. Here, he once again expressed his thoughts in the media, regarding the inequality in social life as the opposite of normal human nature, and tried to reveal this phenomenon through his own experience. Inequality destroys and distorts human nature.How did he "degenerate from lofty heroism to despicable city and rascal"?It was the unequal and unfair treatment he encountered, and it was the "tyranny and tyranny" of the "strong" that "destroyed my gentle, affectionate, innocent and lively character" and "infected me with some of the things I hated." vices, such as lying, sloth, stealing, etc."As far as stealing is concerned, it is the evil result of social inequality on Rousseau.Rousseau raised a question: If people are in a "state of equality and carelessness" and "if what they want can be satisfied", how can there be stealing?Since "the strong who do evil go unpunished, and the innocent and weak suffer, the whole world is like this", how can the crime of stealing be stopped?Punishment for the weak is not only useless, but also arouses resistance. Rousseau was often beaten after his petty theft was discovered. Now I have the right to continue stealing... I thought to myself, since I am treated as a thief, it means that I am recognized as a thief."When Rousseau analyzed the evils of inequality through his own experience, he used the same method to reveal the corrupting effect of money. He told readers: "Not only have I never valued money as much as the world, I have never even regarded money as such a thing. Convenience" and money is "a source of trouble".However, the role of money forced him to regard money as "a tool to maintain freedom" and made him "fear of empty pockets", which created such a contradictory habit in him: Extreme miserliness combined with utter contempt."Therefore, he also "stolen seven Livre and ten sous", and from time to time had some dirty ideas about money, such as seeing Mrs. Warren's profligacy and danger of bankruptcy, he wanted to build a house secretly. My own "little treasury", but seeing that it was of no avail, he changed his approach, "It seems like a dog from a slaughterhouse, since he can't keep that piece of meat, he might as well take my own part." From these narratives , in addition to the typical Rousseau-style harsh and ruthless self-analysis, it is an excellent dialectical thought about the relationship between social environment and human evil.Here, self-criticism and confession lead to the condemnation and accusation of society, and the excavation of the evil of human nature is transformed into serious social criticism.Just because this kind of criticism is combined with Rousseau's own painful experience and understanding, it is more profound and powerful. It is completely in line with Rousseau's criticism of property inequality and social and political inequality. His thoughts were once praised by Engels as "a masterpiece of dialectics". Rousseau wrote his autobiography in a candid style, and he did not avoid the evil of human nature in him. The more fundamental reason lies in his ideological system.Apparently he doesn't regard revealing himself, including his shortcomings and faults, as a form of torture, but he prides himself on the conviction that this is a pioneering work.In his view, human beings have their own nature, which includes all natural requirements of human beings, such as the yearning for freedom, the pursuit of the opposite sex, the love for exquisite objects, and so on.Just as he regards the primitive and simple state of the early people as the golden age of mankind, he affirms all the primitive instinctive demands of human beings as normal and natural things.Even in his eyes, these natural requirements are more normal and reasonable than those artificial and civilized habits.In Rousseau's philosophy, since it is impossible for a person to be indifferent to exquisite objects, no, there should be a connoisseur's enthusiasm, then, out of this unusual enthusiasm, "freedom to control those little things" counts as What's wrong?Therefore, he almost tells readers in a calm and calm tone that is insulated from "confession": "Until now, I sometimes steal a little of my beloved gadgets", completely ignoring the morality that has become a morality since the birth of private ownership. The principle of "Do not steal" from Proverbs is a thread in his thought system.Another clue: He was the opposite of Catholic theology.He does not regard man as an object enslaved by God, but as an independent individual, and the driving force for man's autonomous action is emotion. He raised emotion to an important position, and believed that "feeling comes first, and then there is Thinking" is "the common destiny of mankind".因此，感情的真挚流露、感情用事和感情放任，在他看来就是人类本性纯朴自然的表现了。请看，他是如何深情地回忆他童年时和父亲一道，那么“兴致勃勃”地阅读小说，通宵达旦，直到第二天清晨听到了燕子的呢喃，他是多么欣赏他父亲这种“孩子气”啊！这一类感情的自然流露和放任不羁，就是卢梭哲学体系中的个性自由和个性解放。卢梭无疑是十八世纪中把个性解放的号角吹得最响的一个思想家，他提倡绝对的个性自由，反对宗教信条和封建道德法规的束缚，他傲视一切地宣称，那个时代的习俗、礼教和偏见都不值一顾，并把自己描绘成这样一个典型，宣扬他以个人为中心、以个人的感情、兴趣、意志为出发点、一任兴之所至的人生态度。这些就是他在中的思想的核心，这也是他在自传中力求忠于自己、不装假、披露一切的根本原因。而由于所有这一切，他的这部自传自然也就成为一部最活生生的个性解放的宣言书了。 卢梭虽然出身于社会的下层，但在当时的历史条件下，他的思想体系不可能超出资产阶级的范围，他在中所表现的思想，其阶级性质是我们所熟悉的社会和思维运动和发展的普遍规律的科学。”（《马克思恩格，它就是和当时封建思想体系相对立的资产阶级人道主义的思想。一切以时间、地点、条件为转移。这种思想在历史发展过程中、在当时十八世纪，显然具有非常革命的意义。它以宗教世界观为对立面，主张以人为本，反对神学对人的精神统治，它从人这个本体出发，把自由、平等视为人的自然本性，反对封建的奴役和压榨，在整个资产阶级反封建的历史时期里，起着启迪人们的思想、摧毁封建主义的意识形态、为历史的发展开辟道路的作用。然而，这种思想体系毕竟是一个剥削阶级代替另一个剥削阶级、一种私有制代替另一种私有制的历史阶段的产物，带有历史的和阶级的局限性。因而，我们在中可以看到，卢梭在与宗教的“神道”对立、竭力推崇自己身上的“人性”、肯定自己作为人的自然要求的同时，又把自己的某些资产阶级性当作正当的“人性”加以肯定；他在反对宗教对人的精神奴役、肯定自我活动的独立自主性和感情的推动作用的同时，又把自己一些低劣的冲动和趣味美化为符合“人性”的东西。他所提倡的个性自由显然太至高无上了，充满了浓厚的个人主义的味道；他重视和推崇人的感情，显然又走向了极端，而成为了感情放纵。总之，这里的一切既表现了反封建反宗教的积极意义，又暴露了资产阶级意识形态的本质。 卢梭并不是最先提出资产阶级人道主义思想的思想家，在这个思想体系发展的过程中，他只是一个环节。早在文艺复兴时代，处于萌芽阶段的资本主义关系就为这种意识形态的产生提供了土壤，这种思想体系的主要方面和主要原则，从那时起，就逐渐在历史的过程中被一系列思想家、文学家充实完备起来了。虽然卢梭只是其中的一个阶段，却无疑标志着一个新的阶段。他的新贡献在于，他把资产阶级人道主义的基本原则进一步具体化为自由、平等的社会政治要求，为推翻已经过时的封建主义的统治的斗争，提供了最响亮、最打动人心的思想口号。他还较多地反映了平民阶级、也就是第三等级中较为下层的群众的要求，提出了“社会契约”的学说，为资产阶级革命后共和主义的政治蓝图提供了理论基础。这巨大的贡献使他日后在法国大革命中被民主派、激进派等奉为精神导师，他的思想推动了历史的前进。这是他作为思想家的光荣。在文学中，他的影响似乎也并不更小，如果要在他给法国文学所带来的多方面的新意中指出其主要者的话，那就应该说是他的作品中那种充分的“自我”意识和强烈的个性解放的精神了。 “自我”意识和个性解放是资产阶级文学的特有财产，它在封建贵族阶级的文学里是没有的。在封建主义之下，个性往往消融在家族和国家的观念里。资本主义关系产生后，随着自由竞争而来的，是个性自由这一要求的提出，人逐渐从封建束缚中解脱出来，才有可能提出个性解放这一观念和自我意识这种感受。这个新的主题在文学中真正丰富起来，在法国是经过了一两百年。十六世纪的拉伯雷仅仅通过一个乌托邦的德廉美修道院，对此提出了一些憧憬和愿望，远远没有和现实结合起来；十七世纪的作家高乃依在《勒·熙德》里，给个性和爱情自由的要求留下了一定的地位，但也是在国家的利益、家族的荣誉所允许的范围里；在莫里哀的笔下，那些追求自由生活的年轻人的确带来了个性解放的活力，但与此并存的，也有作家关于中常之道的说教。到了卢梭这里，发生了根本的变化，是他，第一次把个性自由的原则和“自我”提到如此高的地位；是他，以那样充足的感情，表现出了个性解放不可阻挡的力量，表现出“自我”那种根本不把传统观念、道德法规、价值标准放在眼里的勇气；是他，第一个通过一个现实的人，而且就是他自己，表现出一个全面体现了资产阶级人道主义精神的资产阶级个性；是他，第一个以那样骇世惊俗的大胆，如此真实地展示了这个资产阶级个性“我”有时象天空一样纯净高远、有时象阴沟一样肮脏恶浊的全部内心生活；也是他，第一个那么深入地挖掘了这种资产阶级个性与社会现实的矛盾以及他那种敏锐而痛苦的感受。由于所有这些理由，即使我们不说是发动了一场“革命”，至少也应该说是带来了一次重大的突破。这种思想内容和风格情调的创新，是资本主义的发展在文学中的必然结果，如果不是由卢梭来完成的话，也一定会有另一个人来完成的。唯其如此，卢梭所创新的这一切，在资产阶级反封建斗争高涨的历史阶段，就成为了一种典型的、具有表征意义的东西而对后来者产生了启迪和引导的作用。它们被效法，被模仿，即使后来者并不想师法卢梭，但也跳不出卢梭所开辟的这一片“个性解放”、“自我意识”、“感情发扬”的新天地了。如果再加上卢梭第一次引入文学的对大自然美的热爱和欣赏，对市民阶级家庭生活亲切而温柔的感受，那末，几乎就可以说，在某种程度上是十九世纪法国文学灵感的一个源泉了。 前六章第一次公之于世，是一七八一年，后六章是一七八八年。这时，卢梭已经不在人间。几年以后，在资产阶级革命高潮中称“纯粹经验”或称为“思想流”、“意识流”的东西是宇宙，巴黎举行了一次隆重的仪式，把一个遗体移葬在伟人公墓，这就是中的那个“我”。当年，这个“我”在写这部自传的时候，无论如何也不会想到有一天会获得这样巨大的哀荣。当他把自己一些见不得人的方面也写了出来的时候，似乎留下了一份很不光彩的历史记录，造成了一个相当难看的形象，否定了他作为一个平民思想家的光辉。然而，他这样做本身，他这样做的时候所具有的那种悲愤的力量，那种忠于自己哲学原则的主观真诚和那种个性自由的冲动，却又在更高一级的意义上完成了一次“否定之否定”，即否定了那个难看的形象而显示了一种不同凡响的人格力量。他并不想把自己打扮成历史伟人，但他却成了真正的历史伟人，他的自传也因为他不想打扮自己而成了此后一切自传作品中最有价值的一部。如果说，卢梭的论著是辩证法的杰作，那末；他的事例不是更显示出一种活生生的、强有力的辩证法吗？ Liu Mingjiu 一九八年三月