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Newcomers to Rousseau’s works and those who are familiar with his writings will find something to surprise them both in this wide variety of short pieces from every period of his life. Among the important theoretical writings found here are the “Fiction or Allegorical Fragment on Revelation” and the “Moral Letters,” which are among Rousseau’s clearest statements about the nature and limits of philosophic reasoning. In the early “Idea of a Method for the Composition of a Book,” Rousseau lays out in advance his understanding of how to present his ideas to the public. He ponders the possibilities for and consequences of air travel in “The New Daedalus.” This volume also contains both his first and last autobiographical statements. Some of these writings show Rousseau’s lesser-known playful side. A comic fairy tale, “Queen Whimsical”, explores the consequences—both serious and ridiculous—for a kingdom when the male heir to the throne, endowed with the frivolous characteristics of his mother, has a sister with all the characteristics of a good monarch. When Rousseau was asked whether a fifty-year old man could write love letters to a young woman without appearing ridiculous, he responded with “Letters to Sophie,” which attempt to demonstrate that such a man could write as many as four—but not as many as six—letters before he became a laughingstock. In “The Banterer,” he challenges readers to guess whether the work they are reading was written by an author who is “wisely mad” or by one who is “madly wise.” When Rousseau was challenged to write a merry tale, “without intrigue, without love, without marriage, and without lewdness,” he produced a work considered too daring to be published in France.

Includes the Second Discourse (complete with the author’s extensive notes), contemporary critiques by Voltaire, Diderot, Bonnet, and LeRoy, Rousseau’s replies (some never before translated), and Political Economy, which first outlined principles that were to become famous in the Social Contract. This is the first time that the works of 1755 and 1756 have been combined with careful commentary to show the coherence of Rousseau’s “political system.” The Second Discourse examines man in the true “state of nature,” prior to the formation of the first human societies, tracing the “hypothetical history” of political society and social inequality as they developed out of natural equality and independence.

Contains the entire First Discourse, contemporary attacks on it, Rousseau’s replies to his critics, and his summary of the debate in his preface to Narcissus. A number of these texts have never before been available in English. The First Discourse and Polemics demonstrate the continued relevance of Rousseau’s thought. Whereas his critics argue for correction of the excesses and corruptions of knowledge and the sciences as sufficient, Rousseau attacks the social and political effects of the dominant forms of scientific knowledge.

Published between 1762 and 1765, these writings are the last works Rousseau wrote for publication during his lifetime. Responding in each to the censorship and burning of Emile and Social Contract, Rousseau airs his views on censorship, religion, and the relation between theory and practice in politics. The Letter to Beaumont is a response to a Pastoral Letter by Christophe de Beaumont, Archbishop of Paris (also included in this volume), which attacks the religious teaching in Emile. Rousseau’s response concerns the general theme of the relation between reason and revelation and contains his most explicit and boldest discussions of the Christian doctrines of creation, miracles, and original sin. In Letters Written from the Mountain, a response to the political crisis in Rousseau’s homeland of Geneva caused by a dispute over the burning of his works, Rousseau extends his discussion of Christianity and shows how the political principles of the Social Contract can be applied to a concrete constitutional crisis. One of his most important statements on the relation between political philosophy and political practice, it is accompanied by a fragmentary “History of the Government of Geneva.” Finally, “Vision of Peter of the Mountain, Called the Seer” is a humorous response to a resident of Motiers who had been inciting attacks on Rousseau during his exile there. Taking the form of a scriptural account of a vision, it is one of the rare examples of satire from Rousseau’s pen and the only work he published anonymously after his decision in the early 1750s to put his name on all his published works. Within its satirical form, the “Vision” contains Rousseau’s last public reflections on religious issues. Neither the Letter to Beaumont nor the Letters Written from the Mountain has been translated into English since defective translations that appeared shortly after their appearance in French. These are the first translations of both the “History” and the “Vision.”

For Rousseau, "consecrating one's life to the truth" (his personal credo) meant publicly taking responsibility for what one publishes and only publishing what would be of public benefit. Christopher Kelly argues that this commitment is central to understanding the relationship between Rousseau's writings and his political philosophy.
Unlike many other writers of his day, Rousseau refused to publish anonymously, even though he risked persecution for his writings. But Rousseau felt that authors must be self-restrained, as well as bold, and must carefully consider the potential political effects of what they might publish: sometimes seeking the good conflicts with writing the truth. Kelly shows how this understanding of public authorship played a crucial role in Rousseau's conception—and practice—of citizenship and political action.

Rousseau as Author will be a groundbreaking book not just for Rousseau scholars, but for anyone studying Enlightenment ideas about authorship and responsibility.

One of Rousseau’s later and most puzzling works and never before available in English, this neglected autobiographical piece was the product of the philosopher’s old age and sense of persecution. Long viewed simply as evidence of his growing paranoia, it consists of three dialogues between a character named “Rousseau” and one identified only as “Frenchman” who discuss the bad reputation and works of an author named “Jean-Jacques.” Dialogues offers a fascinating retrospective of his literary career.

Contains the Social Contract, as well as the first English translation of Rousseau’s early Discourse on the Virtue Most Necessary for a Hero, numerous previously untranslated political fragments, and the first draft of the Social Contract (the so-called Geneva Manuscript). By placing Rousseau’s famous exposition of “political right” and the “general will” in the context of his preparatory drafts, the editors provide significant insight into the formation of one of the most important and influential works in Western political thought.

When Rousseau first read his Confessions to a 1770 gathering in Paris, reactions varied from admiration of his candor to doubts about his sanity to outrage. Indeed, Rousseau's intent and approach were revolutionary. As one of the first attempts at autobiography, the Confessions' novelty lay not in just its retelling the facts of Rousseau's life, but in its revelation of his innermost feelings and its frank description of the strengths and failings of his character. Based on his doctrine of natural goodness, Rousseau intended the Confessions as a testing ground to explore his belief that, as Christopher Kelly writes, "people are to be measured by the depth and nature of their feelings." Re-created here in a meticulously documented new translation based on the definitive Pléiade edition, the work represents Rousseau's attempt to forge connections among his beliefs, his feelings, and his life. More than a "behind-the-scenes look at the private life of a public man," Kelly writes, "the Confessions is at the center of Rousseau's philosophical enterprise."

“I am now alone on earth, no longer having any brother, neighbor, friend, or society other than myself” proclaimed Rousseau in Reveries of the Solitary Walker. Reveries, along with Botanical Writings and Letter to Franquières, were all written at the end of his life, a period when Rousseau renounced his occupation as author and ceased publishing his works. Presenting himself as an unwilling societal outcast, he nonetheless crafted each with a sharp eye on his readership. Whether addressing himself, a mother hoping to interest her child in botany, or a confused young nobleman, his dialogue reflects the needs of his interlocutor and of future readers. Although very different in style, these three works concern overlapping subjects. Their unity comes from the relation of the other writings to the Reveries, which consists of ten meditative “walks” during which Rousseau considers his life and thought. The third and fourth walks discuss truth, morality, and religious belief, which are the themes of the Letter to Franquières; while the seventh is a lengthy discussion of botany as a model for contemplative activity. The overarching themes of the volume—the relations among philosophic or scientific contemplation, religion, and morality—provide Rousseau’s most intimate and final reflections on the difficulties involved in understanding nature.