Émile ou de l'éducation (review)

258 HISTORY OF PHILOSOPHY and diversity"-- ("it is useless to deny or even minimize the incongruities and the contradictions" in Rousseau's statements, as Burgelin says in another book). Instead he puts the finger on the one trait that sets this piece of rationalism (or anti-rationalism, as some would say) apart from all others: not sentiment verging on the mystical, but egocentrism, existentially founded and unique. Rousseau, taking a stand outside the battling parties, outside his own religion, becomes more and more "une existence solitaire en face d'une autre existence, qui le regarde," that "other existence" which he calls God. Alas, the descent from such existential heights is swift. Soon the solitary thinker will be enmeshed again in unsolitary speculations about those very issues he had left behind in his flight into the self. Where will this strange pilgrim's progress end? In 1769, seven years before his death and feeling the cold breath of old age upon him, Jean-Jacques wrote: "In my childhood I believed by authority , in my youth by feeling, in my mature age by reason; now I believe because I have always believed." Burgelin cites this as proof that Rousseau never ceased to believe. Maybe so. But is this the point? What the passage defines is the pilgrim's irreversible religious itinerary. On cannot but ask what the next inevitable stop on the road would have been. Waiting for Godot? "Whoever makes an effort to find in Rousseau's work an explicit philosophy . . . runs into a very peculiar difficulty, for a philosophy is defined above all by its coherence, and [Rousseau] himself warns us against his own methods." With these words Pierre Burgelin opened his monumental work, La philosophic de l'existence de ].-]. Rousseau (1952). It is in the several pertinent chapters of this earlier work that the reader will find what the present book withholds: a philosophical analysis as rigorous as it is profound and comprehensive, the best analysis we have to Rousseau's religious thought. Professor Burgelin's new book merely proves that not even he can do justice to Jean-Jacques without explaining him. GREGORSEBBA Emory University l~mile ou de l'dducation. Par Jean-Jacques Rousseau. Introduction, bibliographic , notes, et index analytique par Francois et Pierre Richard. gdition illustr~e. (Paris: ~ditions Garnier Fr~res, 1962. Pp. 1 + 664 [1].) While the new Pldiade edition of Rousseau, a model of contemporary French scholarship, makes its slow, stately way towards completion, the well-known yellow Classiques Garnier keep coming out in new editions or simply in new dress. This 12mile is a handsomely produced, very readable BOOK REVIEWS 259 reissue of the 1939 Garnier edition, with reproductions of eighteenthcentury engravings on themes of Rousseau. They add rich period flavor to this strange work in which a hypermodern intelligence talks the language of three centuries ago. There are useful notes, the detailed subject index is exceptionally well laid out, the spacious bibliography is ample for Rousseau 's sources and influence, but its meager twentieth-century section should have been reworked and brought up to date. The Introduction, too, can still be read with much profit, even though its critical standpoint is now antiquated, eloquent proof of the effectiveness of Rousseau scholarship in the last two decades. For its price this is a very handy, serviceable edition to have until the Biblioth~que de la PMiade catches up with Garnier Fr~res. Emory University GREGOR SEBBA Kant's Theory o[ Knowledge. By Graham Bird. (New York: The Humanities Press, 1962. Pp. x + 210. ~5.50.) In the Preface the author states that he has two main objectives in his book: To pursue one central argument through the Critique of Pure Reason and to discuss Kant's views in terms of a modern philosophical idiom. Bird follows this programme out through most of the book, departing from it on only one occasion, in Chapter 11 (pp. 181-188) in which he discusses and criticizes Strawson's theory of personality (as presented in his book Individuals , chap. 3). The space given to Strawson does not, however, constitute a serious digression from the main argument because it comes at the end of a chapter devoted...