Between Babel and Beast
(America and Empires in Biblical Perspective)

The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
In his Reveries of the Solitary Walker (Oxford World’s Classics), Rousseau muses on the “complete and utterly disinterested benevolence” that he would show if he could avoid “forming an attachment to anyone in particular” and “taking on the burden of any responsibilities.” If only he could be entirely anonymous, he says, “I would freely and willingly do for them everything that they have so much difficulty in doing, promoted as they are by their self-love and constrained by their laws.” He “would have done only good” if only he could have “remained free, unknown, and isolated, as I was meant to be.”
He longs for the ring of Gyges, the ring of invisibility of which Plato spoke:
“It would have released me from being dependent on men and made them dependent on me. . . . Able to satisfy my desires and to do anything at all without anyone being able to deceive me, what might I have desired with some consistency? One thing alone: to see all hearts happy. The sight of public happiness is the one thing that could have touched my heart in a lasting way, and the ardent desire to contribute to it would have been my constant passion. Always impartially just and unfailingly good, I should also have guarded myself against blind mistrust and implacable hatred; because, seeing men as they are and having no difficulty in reading what is in the depths of their hearts, I would have found few likeable enough to deserve all my affections and few odious enough to deserve all my hatred. . . . completely disinterested in myself and having no other law than my natural inclinations, I would have worked a thousand miracles of forgiveness and fairness for a few acts of severe justice.”
The line from the intricate deconstruction of Rousseau in Of Grammatology to the skepticism about gifts and gratitude in The Gift of Death, Second Edition & Literature in Secret (Religion and Postmodernism)
is straighter than one might have thought. But the misogyny that is elided in Derrida is painfully on the surface in Rousseau.
posted by Peter J. Leithart on Wednesday, September 19, 2012 at 12:44 pm
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