The Iconography of Freedom and Human Nature:
Analysis of the Frontispiece to Rousseau’s Second Discourse
Word Count: 1098
Jarrett Oldenburg
POLS 2813
Dr. Rabinowitz
April 7, 2021
The frontispiece of Rousseau’s Discourse appears to me to reflect three central themes,
which make up much of the discussion in the volume. These themes are: Firstly, freedom in the
state of nature, represented by ‘Lady Liberty’ and the quote taken from Aristotle’s politics. Next,
the voluntary association of free actors, represented primarily by the cat seated at the feet of
Liberty. Finally, the removal of arbitrary restrictions imposed by man, symbolized by the
Phrygian cap, broken shackles, and bird escaping from a cage.
Rousseau’s state of nature is fundamentally different from the earlier model proposed by
Hobbes. As it stems from a more generous perception of human instincts, it is not nearly the
condemnation of ‘uncivilized’ man as can be found in Leviathan. In fact, it is rather more
praiseworthy. The key contention of Rousseau is that prior views of the state of nature examined
modern man, stripped of the trappings of civilization. Man in this civilization was one that
acknowledged inequality and sought to better himself at the expense of others. It is in such a
view that a thinker like Hobbes concludes that man prior to civilization would be the same as
man stripped of it. Rousseau draws on Aristotle to dispute this, and the quote that appears on the
frontispiece: “What is natural has to be considered not in beings that are corrupted, but in those
that truly act in accordance with their nature”. Following on from this, ‘beings that are
corrupted’ is what Rousseau would contend that civilized man is.
A portrayal of man, or rather, a woman is also present on the frontispiece. This specific
image is that of Liberty. Portrayed not in the context of an urban environment, or amongst any of
the structures of society but in an environment of trees and, put simply, nature. This juxtaposition
is intentional, purposefully showing liberty present in nature. The figure lacks any complex
dress, or ornamental aspects, none of the ‘corruption’ of society, as Rousseau may frame it.
Together, these two elements of Liberty and the quote from Aristotle allude to the idea Rousseau
presents of nature, and the natural state of things, not as violent, full of injustice and lacking
freedom for those trapped within. Rousseau’s concept of nature is shown to be one of maximized
freedom.
If it is established that the state of nature is one of freedom, and civilization is a
corruption of nature, the inevitable conclusion is that civilization is also a loss of freedom.
Civilization being nothing more than a man-made construction, and a falsehood at that as he
attributes its origin to one convincing another that some land was ‘his’ without any truth to it
(Second Discourse, 113), it imposes a range of artificial constructs. These artificial constructs
included some of the earliest relations between men, those in which one relied upon another’s
assistance to complete some task, and from that the potential to gain advantage over one another.
This is where Rousseau argues inequality begins, and it is compounded by the increasing to
degree to which individuals are related in this fashion to others in their society. These relations
begin to form a mostly inescapable bond, and in doing so pull man further away from his natural
state of freedom. This idea is borne out in multiple elements of the frontispiece, interestingly as
escapes from these artificial bonds.
We can observe the shackles, most clearly correlated with this sort of imprisonment, and
additionally, as an instrument of slavery. Slavery specifically is noted as an outcome following
property and labour, stemming from the new inequalities. The next element in this theme is the
Phrygian cap being held aloft by liberty, another association with slavery specifically. An
indication of the emancipated status of Roman slaves it, it is alongside Liberty in this state of
nature, as such slavery could not arise in this context, according to Rousseau. Puzzlingly
however, it is a positive sign of freedom, a mark of its presence as opposed to the lack of
shackles which would be the indication of freedom. The final depiction of this idea is found in
the form of a bird cage. In this case, the cage is not just present as an artifact, but the bird
escaping from its confines is portrayed. This demonstrates similarly to the shackles being
broken, the actual act of breaking free. Additionally, the now liberated bird is able to spread its
wings and fly, reaching its’ natural potential, far above that it was restricted to. This inclusion of
the bird is conspicuous, indicating to me that it holds this kind of significance. Looking to the
text, as Rousseau provides an unflattering at best view of the condition of civilized man, the clear
analogue is indeed the potential to excel at natural proficiencies without societal bounds. We can
see a case of this thinking where he claims, “most of our ills are of our own making” (Second
Discourse, 93). These elements all allude to the inherent issues that Rousseau finds in society
and the degradation of freedom.
The final part of the image to take not of is the cat present at the feet of Liberty. The
second animal pictured, and one considered domesticated, unlike the bird. This animal is not
livestock either, who could be viewed to live in a from of slavery as well. Rather, this animal is
one that more commonly serves as a companion. Unlike a dog, commonly considered ‘man’s
best friend’, cats are generally regarded as more independent and less admiring of their master, if
they can be said to have one at all. In many ways then, the cat is more akin to man, while still
being distinct. The cat’s presence, in an apparent state of comfort, is next to the figure of Liberty.
This would seem to represent a free choice, a choice to voluntarily associate with another, not
stemming from the threat of violence, or the deprivation of any natural freedom. Where the
earlier addressed symbols are those of freedom being reclaimed, this is the first step towards its
disappearance, the beginning of relations between individuals, and if one comes to rely upon
another, then the path Rousseau lays out would follow on.
Each of these elements is clearly meaningful, and upon inspection relate clearly to the
subject matter of the discourse. They also draw attention to what Rousseau may have considered
the most crucial aspects of his work, without stating it outright. Undoubtedly clear is the
immense emphasis placed on the idea of freedom, or liberty, in contrast to the work of Hobbes
especially with its more authoritarian elements.
Reflections:
In this paper, I feel that many aspects of what Rousseau wrote about are not able to be
covered, as relates to the frontispiece, or my analysis of it was not thorough enough to do
so. Nonetheless, I think that the 3 symbols of reclaiming freedom are the source of the
strongest points I was able to make, and am happy with that portion of the essay. The
voluntary association attributed to the cat seems to be the most tenuous link, especially
as the text covers this idea the least. However, it is one I find striking and would like to
look further into Rousseau to see if there is more that could support this idea.