Jean-Jacques Rousseau, Émile, or On Education (1762)
Jean-Jacques Rousseau — a Genevan who left Calvinism and returned to it, and whose book was burned in Paris and in Geneva the same summer
Every stat is a checkable fact about the actual book, not a designer's mood. Bars are drawn against the highest value any book reaches.
The game's own explanation, as a reader sees it in the backpack.
STAMINA — High. Five books following one imagined pupil from birth to marriage.
CONTEND — Middling. It is a book about raising a boy, and its attack on revelation is one chapter inside it.
DEFEND — Middling. The Vicar is candid about what he cannot explain, which is harder to knock over than a boast.
POPULARITY — Middling. Parents across Europe raised children by it, though Paris ordered it burned within weeks.
Rousseau’s Émile follows one boy raised away from society so that he stays good. Book IV contains the Profession of Faith of the Savoyard Vicar, who trusts nature and conscience and rejects revelation. The Vicar also says the Gospels could not have been invented.
By levelling up. A book that develops keeps what it knew and learns the rest on its new schedule.
| Lv | Move | Type | Cat. | Pwr | Acc | PP |
|---|---|---|---|---|---|---|
| 1 | God Makes All Things Good | Natural Theology | Argument | 82 | 100% | 12 |
| 22 | Things Repugnant to Reason | Rationality | Argument | 76 | 100% | 12 |
| 38 | The Death of a God | History | Argument | 88 | 100% | 10 |
How to read these. In Scholar’s Dream, books argue with each other. Each thing a book can do in a debate is a move, and most moves carry a real quotation — the words the book puts on the table when it uses that move.
Strong against lists the opposing books and arguments a move was written to answer. Used against one of them, it hits much harder than usual: ×2 means twice the normal force, ×4 four times. It is the game’s way of saying: this is the sentence that answers that argument. Open an entry to read why.
“God makes all things good; man meddles with them and they become evil.”
Jean-Jacques Rousseau, Émile, Book I (1762), trans. Barbara Foxley (1911), public domain.public domain
In the gameThe first line of Émile. Rousseau raises his pupil away from society to keep him good, because he thinks the child starts out good and society spoils him.
“With all this the same gospel is full of incredible things, things repugnant to reason, things which no natural man can understand or accept.”
Jean-Jacques Rousseau, Émile, Book IV, “Profession of Faith of the Savoyard Vicar” (1762), trans. Barbara Foxley (1911), public domain.public domain
In the gameHaving praised the Gospels, the Vicar turns straight round. He admires the story and cannot accept the miracles in it, so he says he will respect it in silence.
“Yes, if the life and death of Socrates are those of a philosopher, the life and death of Christ are those of a God.”
Jean-Jacques Rousseau, Émile, Book IV, “Profession of Faith of the Savoyard Vicar” (1762), trans. Barbara Foxley (1911), public domain.public domain
In the gameThe Vicar rejects revelation, and then says this about the Gospels. He thought the story was too great to have been made up. A caught Émile can say it on your side.
The specific move or chapter of Scripture that cuts through this one, and why. The number is how much harder it hits than usual — ×4 is four times the normal force.
Rousseau opens Émile with "man is born free" and says society is what corrupts him. Paul says there is none righteous, no, not one. The witness of conscience in chapter 2 finds a guilty man in chapter 3, and no institution taught him that.
The Vicar trusts conscience to guide a free will. Edwards answers that the will always follows what seems best to the heart, so knowing the good is not the same as wanting it. The heart itself needs changing.
The Vicar calls revelation superfluous because it carries difficulties nature does not. Butler shows nature carries the very same difficulties, and the Vicar has never once doubted the sunrise over it.
The Vicar calls nature enough because revelation has difficulties. Butler answers that nature has the same kinds of gaps, delays and roundabout ways, and Rousseau never used them as a reason to doubt his conscience or the harvest. The objection holds revelation to a standard that nature is excused from.
Butler, The Analogy of Religion (1736), Part II, Ch. IV.
Calvin and the Vicar start from the identical observation — a sense of God native to every mind — and part company on what it delivers: enough to leave nobody excused, Calvin says, not enough to save anybody unassisted.
The Vicar and Calvin start in the same place: a sense of God in every mind. They part on what it does. Calvin says the seed is real but bears no fruit on its own; hardly one in a hundred cherishes it. So it leaves everyone without excuse, not everyone saved. Rousseau calls the seed enough, and never asks why it produced a Europe of rival churches instead of one plain religion.
Calvin, Institutes I.iii.1; Romans 1:19–20, 2:14–15.
Butler admits that we live by probability, not certainty. By that same standard, the Vicar cannot rule out that God has said more than nature says.
The Vicar calls nature enough because revelation has difficulties. Butler answers that nature has the same kinds of gaps, delays and roundabout ways, and Rousseau never used them as a reason to doubt his conscience or the harvest. The objection holds revelation to a standard that nature is excused from.
Butler, The Analogy of Religion (1736), Part II, Ch. IV.