Notes on Virtue, Tradition and Animal Mating Essay

The three models of addiction examined in this week’s readings include the medical model, the psychosocial model, and the disease of the human spirit model. The medical model “rests on the assumption that disease states are the result of a biological dysfunction, possibly one on the cellular or even molecular level” (Doweiko, 2012, p. 333). Many consider this model and “maintain that much of human behavior is based on the interaction between the individual’s biological predisposition and the environment” (Doweiko, 2012, p. 333). Individuals under this model view free will “as an illusion” (Doweiko, 2012, p. 333). There is controversy regarding this model as “to the degree to which the

Jean- Jacques Rousseau was born on June 28, 1712, in Switzerland. The European philosopher wrote a book called A Discourse on the Arts and Sciences. His belief is that society is corrupted by evil and that man is good in his “state of nature” (Notes). He believed that man are naturally good and if we let them act on their own instinct, that they will act their true nature. He claims that politics are evil and corrupt the society with their systems.

Jean Jacques Rousseau was a French philosopher in 1712-1778. He believed that all humans are born innocent and what corrupt them and makes evil is society. He believes that if there was no society it would not make human beings feel so judged, shy or depended on others. Without society people would feel more equal they would not want to compare themselves Humans would feel freer. Rousseau thought that society weakens humans that if someone were to grow up in a natural place and place far from society they would be stronger. Compared o the people that grow up in a society they weaken.

Predominantly, the idea of addiction falls under the sociological concept of deviance. Research has identified drug use predominantly as a problem of young males, whereas prescription drug use is principally a problem of middle-aged and older women (Adrian, 2003). According to the sociological idea of conformity, individuals who are around others who misuse substances or use them illegally will eventually give in and follow the norm their social group has initiated and partake in addictive substance use. Hence, because of sociological research, it is evident that drug use and abuse and addictions are a deviant behavior that individuals have learned through the idea of conformity and following an idea popular in an individual’s culture or

“I still insist, that not only the virtue, but the knowledge of the two sexes should be the same in nature…and that women, considered not only as moral, but rational creatures, ought to endeavor to acquire human virtues by the same means as men, instead of being educated like a fanciful kind of half being, one of Rousseau's wild chimeras” (38).

Many people believe the misconception that an addiction is a moral problem and not a disease. To better understand the reasons why an additicition is in fact a disease; I will identify several types of addictions, and the problems associated with them. I will examine reasons why certain people are more susceptible for developing an addiction. Also, I will determine why many addicts deny their problems and many recovery methods addicts use to fight their illness. Researching these issues, will help aid my claim that addiction is a disease.

In Chapter two of Moral, Believing Animals Christian Smith argues that human beings are moral animals because they are strong self-evaluators who inhabit morally based orders. In the next chapter, smith adds that humans are moral animals because they also believe. This ability to believe and act morally allows humans to stray away from our instinctive minds. In other words, it is apart of what makes us human. Smith finds that this way of viewing humans provides a better account of human religiousness. Religion is the manifestation of our capacity to be self-conscious. Smith uses Narrative morality writing to help explain his views on religion and human beings, which allow us to recognize our true moral capacity.

Rousseau wanted the state to be a legitimate democracy, a society that united together the people in freedom, equality and civic devotion. Rousseau believed that an individual fulfils his moral potential not in isolation but as part of a community where all members are committed to helping each other. This belief led Rousseau to ancient Greek society for which he felt a great admiration. He believed the Greeks lived in 'organic communities', cities where the citizens set aside personal interests in order to attain the common good. Rousseau's ideal state was one of a smaller size but one where the citizens were welded together in the spirit of 'fraternity'. People would therefore have the opportunity to get know each other, resulting in an enthusiastic contribution to all public affairs. Such a political environment produces free and committed citizens. In contrast, the large modern day states are ruled by an absolute monarch, creating 'servile subjects', which Rousseau despised.8

The moral model of addiction developed when religion and the clergymen within were held in great respect. They were considered to be highly knowledgeable on issues of human behaviour thus; they held great influence over society and offered a moral guide on the behaviour of people. The moral model of addiction is based on the assumption that substance misuse is the outcome of moral weakness and bad character (Wilbanks, 1989, p.408). According to Wilbanks (1989), the moral model views addiction as a choice made by those with low moral standards and addicts are characterised as inherently

Rousseau thought that man was born weak and ignorant, but virtuous. It is only when man became sociable that they became wicked. (Cress, 80) Since civil society makes men corrupt, Rousseau advocated “general will”, more precisely the combined wills of each person, to decide public affairs. General will would become the sovereign and thus it would be impossible for its interests to conflict with the priorities of the citizens, since this would be doing harm to itself. Virtue came from the freedom of men to make decisions for the good of the

4. '84: Compare and contrast the views of Machiavelli and Rousseau on human nature and

Rousseau’s state of nature differs greatly from Locke’s. The human in Rousseau’s state of nature exists purely as an instinctual and solitary creature, not as a Lockean rational individual. Accordingly, Rousseau’s human has very few needs, and besides sex, is able to satisfy them all independently. This human does not contemplate appropriating property, and certainly does not deliberate rationally as to the best method for securing it. For Rousseau, this simplicity characterizes the human as perfectly free, and because it does not socialize with others, it does not have any notion of inequality; thus, all humans are perfectly equal in the state of nature. Nonetheless, Rousseau accounts for humanity’s contemporary condition in civil society speculating that a series of coincidences and discoveries, such as the development of the family and the advent of agriculture, gradually propelled the human away from a solitary, instinctual life towards a social and rationally contemplative

In contrast, Rousseau had a generally positive view on human nature though a rather negative view on modern society. He proposed that humans had once been solitary beings and had learned to be political. He believed that human nature was not fixed and was subject to changed. Likewise, he believed that man was good when in a state of nature, but was corrupted by society as shown in his quotation, "Man is born free, and everywhere he is in chains.” Also differentiating himself from other humanists, Rousseau taught that the sciences and the arts were not beneficial to man. Rousseau believed the general will must always be right and to obey the general will is to be free.

Rousseau believes that modern society must be judged by the virtue of its citizens. As he is trying to reverse the progressivism of the Enlightenment, Rousseau suggests that our social frenzy diverts and corrupts us. According to him, modern people cannot be trusted or loved, and are not capable of knowing, as they seek to be virtuous without actually becoming virtuous. On the other hand, Rousseau’s natural man can be defined as the primal identity of subject and object. Natural man is solitary, is distinguished from animals by his free will, has no concepts of morality, and gradually transitions from the state of nature to state of society. In order to emerge from the state of nature, one could benefit from two forms of self-love: amour de soi or amour-propre. Amour de soi is a natural form of self-love in that it does not depend on the love of others. Rousseau claims that by nature, people have a natural feeling of love toward ourselves and one another. We naturally look after our own preservation and interests. By contrast, amour-propre is an unnatural self-love that is essentially relational. Without amour-propre, human beings would not be able to move beyond the pure state of nature

Athens was a neighboring city-state renowned for its cultural achievements: architecture, statues, and even democracy. The city-state is regarded as a hallmark of Western civilization. Sparta (known as Lacedaemon in the past) was a city-state in ancient Greece known for its dominant military prowess and culture centered on loyalty to the state. Laconophilia is generally defined as the love or admiration of Spartan culture and values. Jean-Jacques Rousseau is said to have been one of many thought-leaders through the ages struck with Laconophilia. An analysis of Rousseau’s works leads the conclusion that Rousseau prefers Sparta to Athens because he believes the former was better constituted than the latter. Before expanding on is meant by Sparta being better constituted than Athens in Rousseau’s view, it is important to sufficiently corroborate the claim that Rousseau preferred Sparta to Athens.