nd arguers, that is to say enemies of virtue and of common sense. In return we have lost innocence and morals. The multitude grovels in poverty; all are slaves of vice" (Preface to Narcissus, p. 105). Gone too, was the ability to easily distinguish character by conduct (Discourse, p. 6). In its place was a society "senselessly educated", ignorant of duty, and corrupted in its judgements (Discourse, p. 20-21). To Rousseau, though the world contained the appearance of virtue, true virtue itself was missing (Discourse, p. 7). Surely, Rousseau could not reconcile himself to this world. Yet to dismiss Rousseau as merely a man of virtue alienated by the vices of his time is erroneous. It would be a further error to view his Discourse as being an attempt to eradicate the arts and sciences. Rather, Rousseau's Discourse is best understood as a reaction against the growing supremacy of art and science which was constrained by neither virtue nor a sense of duty. It was this reaction that formed the base of both his nostalgia and his sense of alienation. At the heart of Rousseau's reaction to the growing supremacy of knowledge was a rejection of the earlier empiricism of Bacon and, indeed, the Enlightenment itself. Though Bacon wrote of learning, and Rousseau of arts and sciences, each sought to define the role and impact of knowledge. Each opposed the other completely -two of Bacon's works, the Advancement of Learning and the New Atlantis are particularly rebutted by Rousseau in the Discourse. In fact, much of the Discourse follows the form of the Advancement of Learning. Bacon raises (and answers) many of the arguments Rousseau will advance in the Discourse: that learning robs man of his military strength; that knowledge creates a love of leisure; that knowledge leads man from virtue. To answer the first argument, Bacon cites the military prowess and knowledge of Alexander the Great, Julius Caesar, and Xenophon. Bacon argues that such men p...
