Legacy of J.-J. Rousseau: is man still born free, which chains await him in 2023 and what does this mean for international relations?

Rousseau's ideas are important because, being primarily a political theorist, he showed what the practical implementation of this idea would lead to. It is inevitable and obvious that the power of the state and its prerogatives are fully feasible when society dissolves into the state and turns into one with it. But is it possible to talk about dissolution, or is this problem artificial: man and society mutually assume each other, they are not fundamentally separable, and troubles begin when this separation is accomplished? The unity of society and the individual exists only when, as Rousseau demonstrated, it is supported not only by the force of law, but also by moral feeling, emotional connection [Rousseau, 1992, р. 245].appears in the course of competition and attempts at cooperation in society, one Rousseau explains why conflicts are inevitable in public relations.According to Rousseau, the statement that irrationality is the cause of all the troubles in the world, and the world of completely reasonable people would not know contradictions and conflicts, is as true as it is insignificant. Since the world cannot be defined in terms of perfection, the very problem of approaching harmony in social and individual life is still not solved, and due to the fact that perfection is unattainable, this task cannot be solved by changing people. Rousseau has already moved away from the two conclusions of Spinoza and Kant. If the conflict should not consider self-preservation as the only motivation of a person, because the conflict arises in the process of searching for any goal - even if in these searches a person tries to act in accordance with Kant's categorical imperative.ConclusionIn today's heterogeneous society, it is becoming increasingly difficult to come to an agreement on various issues. And the alternative to teledemocracy, which was talked about as the future several decades ago, is becoming a near reality, turning the citizens of the state into the political sovereign of Rousseau. On the other hand, the evolution of the party-representative system in the direction of its professionalization and "elitization" brings to power the "elective aristocracy", which Rousseau wrote about. But these are not aristocrats of the spirit, but aristocrats from politics. And also the impossibility of the existence of parties in their classical version was associated by political futurologists with too much mobility and variability of the elements that make up society. There are some elements of the Rousseau state, but there is no essence of it, there is no internal foundation. Therefore, the "unity" being created now scares with prospects.Rousseau fears that the difficult situation of the XVIII century. contributes to the loss of solidarity inherent in social or political groups of an earlier time. He writes: "Today there are no more French, Germans, Spaniards, Englishmen... there are only Europeans." Everyone has the same tastes, feelings and mores, because national institutions do not give society clear distinctive features. Patriotism can dissolve in the confusion of passions generated by intra- or interethnic interests. How to develop patriotism in the presence of a huge variety of interests? Rousseau answers this question like this. If children are brought up together in the spirit of equality, if they absorb the laws of the state and the prescriptions of the universal will, if they are taught to respect these paramount values, if they are surrounded by objects that constantly remind them of a tender mother, of the love that their mother brings them as a priceless gift, and that they are eternally indebted to her, then, for sure, they will learn to cherish each other like brothers, not to desire anything contrary to the will of society, to replace the futile and useless mutterings of sophists with the actions of people and citizens, and to become in due time the defenders and fathers of the country whose children they have been for so long.The same concerns are relevant today.List of referencesCranston Cf. M., Jean-Jacques: The Early Life and Work of Jean-Jacques Rousseau, 1712–1754, New York 1983.Cranston M., The Solitary Self: Jean Jacques Rousseau in Exile and Adversity, Chicago 1997.Knutsen, T. L. “Re-reading Rousseau in the Post-Cold War”, Journal of Peace Research, 1994, 31(3): 247-262.Qvortrup M., The Political Philosophy of Jean-Jacques Rousseau: The Impossibility of Reason, Manchester–New York 2003, p. 105.Rousseau, J.-J., Cress, D.A. and Miller, J. (1992) Discourse on the origin of inequality. Indianapolis: Hackett Publishing Company.