Freedom of Association/Philosophical Origins/Tradition contributions/Rousseau's Thought
What have religious and philosophical traditions contributed to our understanding of this right?
Rousseau's Thought
Rousseau’s political philosophy is generally based on his assessment of familial association and its effect on human society. Most of his works describe the family as the basic form of human interaction, the creation of which is one of the first steps that the “savage man” takes toward civilization. His work does not deal with the right to freedom of association as it exists in modern political discourse, but it does reveal a support for mankind’s tendency to gather into groups with which to live, work, and prosper.
Association itself is key to Rousseau’s political philosophy because in his mind it is a building block for political society. In The Social Contract he writes that humans come together to form communities by surrendering certain “natural” rights and liberties in favor of certain “civil” rights and liberties, such as the protection of private property or the adherence to general ideals of justice. “The problem,” he says, “is to find a form of association which will defend and protect with the whole common force the person and goods of each associate, and in which each, while uniting himself with all, may still obey himself alone, and remain as free as before.” (43). While the “association” of which Rousseau writes here does not resemble the right to association that most modern states protect in one way or another, the author’s thoughts on this kind of community-building clearly influence his views on the creation of social associations within the broader community. In his “Discourse on Political Economy” Rousseau writes that Every political society is composed of other smaller societies of different kinds, each of which has its interests and its rules of conduct: but those societies which everybody perceives, because they have an external and authorised form, are not the only ones that actually exist in the State: all individuals who are united by a common interest compose as many others, either transitory or permanent, whose influence is none the less real because it is less apparent, and the proper observation of whose various relations is the true knowledge of public morals and manners. The influence of all these tacit or formal associations causes, by the influence of their will, as many different modifications of the public will. (“Discourse on Political Economy,” 211)
In this passage the modern conception of political association is more easily identified. He seems to view the formation of these “smaller societies” which exist within the State and influence the public will as more or less inevitable, though he does not express any disapproval of their existence. Rousseau expands upon these views in his discussion of the social “circles” within Genevan political society, which he describes in his “Letter to Monsieur D’Alembert on the Theater” as the Genevan equivalent of social clubs in England. Again, he points out that the formation of these circles is a natural consequence of communal association, and points out that they do not pose any great danger to the State. “Of all the kinds of relations which can bring individuals together in a city like our own,” he believes that “the circles form incontestably the most reasonable, the most decent, and the least·dangerous ones, because they neither wish nor are able to be hidden, because they are public and permitted, because order and rule prevail in them” (“Letter to Monsieur D’Alembert, 108). These “circles” serve more of a social purpose than a political one, and Rousseau notes that they could potentially have negative consequences by encouraging men to drink too much or women to gossip in excess. He believes that they can influence the general will that governs an ideal community, but these associations do not form with specific political goals in mind. Having weighed the costs and benefits that they bring, Rousseau recommends that the Genevan state should “preserve the circles, even with their faults. For these faults are not in the circles but in the men who compose them; and there is no imaginable form of social life in which the same faults do not produce more harmful effects.” (“Letter to Monsieur D’Alembert,” 110). While his advocacy for the circles’ preservation does not directly indicate Rousseau’s support for freedom of association, his work at least shows an unwillingness to restrict people’s access to associational interaction within political society.
References:
Rousseau, Jean-Jacques. The Collected Writings of Jean-Jacques Rousseau. Translated by Allan Bloom, Publ. for Dartmouth College by Univ. Press of New England, 2004, ia800705.us.archive.org/34/items/RousseauLetterToDAlembertPoliticsTheArtsAllanBloo m_201811/ Rousseau%20-%20%27%27Letter%20to%20D%27Alembert%27%27%3B% 20Politics%20%26%20the%20Arts%20%5BAllan%20Bloom%5D.pdf.
Rousseau, Jean-Jacques, and G. D. H. Cole. The Social Contract; and Discourses. Dent, 1963, Online Library of Liberty, oll-resources.s3.amazonaws.com/titles/638/Rousseau_0132_EBk_v6.0.pdf.