`` Happiness Is A Warm Planet `` By Thomas Gale Moore

â€Å"Happiness Is a Warm planet†, by Thomas Gale Moore is an article concerning global warming. In the article, Moore claims that â€Å"Global warming, if it were to occur, would probably be beneficial to most Americans†. The main points that Moore explains in the article are that everyone will benefit from the rising temperatures, the cost of fighting CO2 emissions cost too much,, and that America will pay the price from third world countries not being able to keep up with new conditions. Essentially, his idea is that global warming would have a positive outcome. He believes that nothing should be done to stop global warming. Moore s statements that global warming would be beneficial lacks evidence and reason. If nothing is done to stop global†¦show more content†¦Destructive storms, rising sea levels, and the problems with the Arctic heating up are just some of the multiple ways that global warming will hurt our planet. Moore mentioned in his article that h uman life would be better because of the warm temperatures. Yes, it is true that a lot of people do enjoy a warm day to a cold day, but what Moore seems to have left out is that for us to enjoy anything, we need to have an Earth that is not dangerous to human health. One of the first problems associated with climate change and human health is the toll extreme heat can take. It can cause heat strokes, dehydration, and cardiovascular issues. People living in more northern parts are at a higher risk for this because their bodies are not used to coping with high temperatures. Moore stated in this article that heating costs would go down, but forgot to mention the opposite of heating. Air conditioning would need to be installed to make homes an environment that people can live in without encountering the conditions listed above. Air quality is also a factor that would worsen if the temperatures continue to grow. Wildfires would become more common, which would lead to the air we breath be coming contaminated from pollutants. Water vapor levels will rise with global warming are expected and will increase the ground levelShow MoreRelatedStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 PagesSelf-Assessment Library What’s My Emotional Intelligence Score? 115 An Ethical Choice Schadenfreude 120 Point/Counterpoint Sometimes Blowing Your Top Is a Good Thing 122 Questions for Review 121 Experiential Exercise Who Can Catch a Liar? 123 Ethical Dilemma Happiness Coaches for Employees 123 Case Incident 1 Is It Okay to Cry at Work? 124 Case Incident 2 Can You Read Emotions from Faces? 124 S A L S A L 5 Personality and Values 131 Personality 133 What Is Personality? 133 †¢ The Myers-BriggsRead MoreOne Significant Change That Has Occurred in the World Between 1900 and 2005. Explain the Impact This Change Has Made on Our Lives and Why It Is an Important Change.163893 Words   |  656 Pagesconcludes his rather pessimistic assessment of these key dimensions of the twentieth-century experience with cautionary explorations of key sources of our increased recognition and understanding of these processes and their implications for life on the planet, as well as with an overview of some of the measures that have been proposed for bringing them under control. Taken together, the thematic essays included in this collection provide the basis for fashioning a coherent, inclusive, and wide-ranging

The Myth Of Sisyphus By Albert Camus - 1281 Words

The Myth of Sisyphus is a philosophical essay authored by Albert Camus. Originally published in French in 1942 as Le Mythe de Sisyphe, It was translated into English by Justin O’Brien in 1955. Camus in this essay introduces his concept of the â€Å"absurd†. He talks of man s futile search for meaning, unity, and clarity. He states that for man the world becomes an unintelligible space which is devoid of God, moral ethics and eternal truths. In such a situation one is forced to contemplate ‘Is suicide the only way out hence?’ Camus is of the opinion that by revolting against the absurdity of life one can overcome absurdity. Camus goes on to discuss the similarities between Sisyphus and modern day man’s life. Sisyphus was punished by the God’s to eternally push a boulder up the hill just to see it roll back down. The essay concludes, The struggle itself [...] is enough to fill a man s heart. One must imagine Sisyphus happy. Camus addresses the issue of man’s aspirations for a better tomorrow, without realizing that each day brings him closer to his ultimate reality: death. Death is the ultimate reality of all mankind something one fails to acknowledge in one’s lifetime. The world once stripped of its ideal romanticism, is a strange, inhuman and foreign place. True knowledge is impossible and not everything can be reasoned or answered through science. From the moment absurdity is recognized, it becomes a passion, the most harrowing of all. Sisyphus as represented by Camus is aShow MoreRelatedThe Myth Of Sisyphus By Albert Camus1013 Words   |  5 PagesRob Campbell Mr. Foley Hon. World Lit-D Period 21 September 2017 An Existential Hero â€Å"The Myth of Sisyphus† by Albert Camus is a symbolic commentary on life s inherent meaning, or more specifically, the lack thereof and how one may come to terms with their fate. For centuries, philosophers have pondered upon the idea that there is not an intrinsic meaning in the universe. One major response to such a belief is Existentialism. The system of beliefs known as Existentialism states that through a combinationRead More Albert Camus The Myth of Sisyphus Essays814 Words   |  4 PagesAlbert Camus The Myth of Sisyphus Albert Camus essay, The Myth Of Sisyphus is an insightful analysis of the classic work, The Myth Of Sisyphus. In some regards Camus view of Sisyphus can seem quite accurate and in tune with the original text, but based on Camus interpretation of the justness of Sisyphus punishment, it is clear that the writer has some different ideas as well. Camus concludes that this punishment does not have the effect the Gods had intended, and ultimately theRead MoreThe Myth Of Sisyphus By Albert Camus Analysis1190 Words   |  5 PagesIn The Myth of Sisyphus and Other Essays, author and philosopher Albert Camus develops the theme of existentialism through his ideas of the absurd, suicide, and hope. By addressing prominent questions such as â€Å"what does it mean to live?† and â€Å"what is my real identity?†, Camus emphasizes that the true â€Å"purpose† in life is to embrace the freedom of being able to choose how we define our lives, even if life ultimately has no mean ing. In this research paper, I wanted to further analyze Camus’ ideas,Read MoreFrench Existentialism: Albert Camus Myth of the Sisyphus687 Words   |  3 PagesFriedrich Nietzsche had a profound effect on French existentialism, and his influence is readily apparent in the works of Albert Camus and Jean Paul Sartre. Nietzsches teaching that reality is open to human making and imagination is nothing new; but Nietzsches contention that nearly the whole of human existence is framed by whatever stamp human beings place on it is a radical break with past classical and Enlightenment philosophy. Indeed, the fact that Nietzsches philosophy teaches that allRead MoreFrom Parallel Worlds in Franz Kafka ´s The Metamorphosis and Albert Camus ´ The Myth of Sisyphus798 Words   |  3 Pagessaying, â€Å"same stuff different story,† comes into play. Franz Kafka’s The Metamorphosis and Albert Camus’ The Myth of Sisyphus each have a protagonist that lives in an absurd world. Gregor Samsa and Sisyphus go through some type of change or punishment that makes their existence insignificant. Gregor Samsa becomes a metaphorical and physical â€Å"bug† to his family and must spend the rest life this way. Sisyphus is punished by the Gods and must spend the rest of his life pushing a massive boulder up aRead MoreEssay Theory of the Absurd1667 Words   |  7 Pagesover insignificant things and rejecting the notion of â€Å"logic.† Albert Camus, a major writer of the â€Å"Theatre of the Absurd†, construes the â€Å"Absurd† by completely varying this concept through the human personality, exemplified by The Stranger and â€Å"The Myth of Sisyphus.† Camus redefines the absurd by envisioning the â€Å"absurd† as a world consisting of â€Å"the struggle to find meaning where none exists† (Albert). In The Stranger, Camus writes about a man named Meursault, who one day is notified thatRead MoreThe Conundrum Of Existence : The Many Comparisons Of Manfred And Sisyphus1147 Words   |  5 PagesThe Conundrum of Existence: The Many Comparisons of Manfred and Sisyphus â€Å"As thy shadow on the spot, And the power which thou dost feel shall be what thou must conceal,† (Byron I. I. 229-231). Emotions quickly set the scene in Lord Byron’s dramatic poem, â€Å"Manfred†. The man, deranged from the feeling of immense guilt and peril of a first unnamed sin, makes his angst known from the very beginning. Yet, he seems to hide a deep secret. Byron’s poem â€Å"Manfred† provides the audience with a glimpse intoRead MoreEssay on The Myth of Sisyphus706 Words   |  3 PagesThe Myth Of Sisyphus   Ã‚  Ã‚  Ã‚  Ã‚  The myth of Sisyphus was a paper written by Albert Camus to show that life has no ultimate meaning. This goals of men and woman are false and in the end humans really accomplish nothing. Camus represented his idea of existentialism through the use of Sisyphus. This allows us to see a comparison of a mythical tale and the real world.   Ã‚  Ã‚  Ã‚  Ã‚  Albert Camus feeling towards existence was that humans were not supposed to be living in the world. Camus believed that there wasRead MoreExistentialism And The Absurd By Albert Camus1186 Words   |  5 Pageswork. In his various books, short stories, and plays, the French-Algerian writer Albert Camus relates to his philosophical beliefs: specifically existentialism and the absurd, as well as his connecting idea of rebellion. Camus’ most prominent works – such as the novels The Plague, The Stranger, The Rebel, and others – reflect these beliefs and ideas he held. Though he was and continues to be considered as one, Camus made a point of rejecting the label of an existentialist. Existentialism is essentiallyRead More The Human Condition Essay605 Words   |  3 Pagesdiscouraging? In Albert Camus’s â€Å"The Myth of Sisyphus,† Camus describes the correlation between Sisyphus’s fate and the human condition. In the selection, everyday is the same for Sisyphus. Sisyphus is condemned to rolling a rock up a mountain for eternity. Camus’s â€Å"The Myth of Sisyphus† forces one to contemplate Sisyphus’s fate, how it relates to the human condition, and how it makes the writer feel about her part in life. nbsp;nbsp;nbsp;nbsp;nbsp;Camus states â€Å"if this myth is tragic, that

Module a Free Essays

Whilst texts may be fictitious constructs of composers’ imaginations, they also explore and address the societal issues and paradigms of their eras. This is clearly the case with Mary Shelley’s novel, Frankenstein (1818), which draws upon the rise of Galvanism and the Romantic Movement of the 1800’s, as well as Ridley Scott’s film Blade Runner (1992), reflecting upon the increasing computing industry and the predominance of capitalism within the late 20th Century. Hence, an analysis of both in light of their differing contexts reveal how Shelley and Scott ultimately warn us of the dire consequences of our desire for omnipotence and unrestrained scientific progress, concepts which link the two texts throughout time. We will write a custom essay sample on Module a or any similar topic only for you Order Now Composed in a time of major scientific developments, including Galvani’s concept of electricity as a reanimating force, Shelley’s Frankenstein utilises the creative arrogance of the Romantic imagination to fashion a Gothic world in which the protagonist’s usurpation of the divine privilege of creation has derailed the conventional lines of authority and responsibility. Her warning of the dangers of such actions is encapsulated within Victor’s retrospective words of â€Å"how dangerous is the acquirement of knowledge†, whilst Shelley’s use of a fragmented epistolatory narrative adds a disturbing sense of truth, foreshadowing the dark consequences of Frankenstein’s actions. Moreover, her allusions to John Milton’s Paradise Lost evoke the poetic retelling of Satan’s fall from grace, wherein the daemon’s association with â€Å"the fallen angel† exacerbates the effects of Victor’s rejection, ultimately transforming its â€Å"benevolent nature† into a thirst for retribution. Together with its questioning of how Victor could â€Å"sport with life†, Shelley’s warning reverberates past the page, directly questioning the scientists of her era, including evolutionary theorist Erasmus Darwin, to reinforce the dangers of our humanity’s inherent yearning to play the role of the Creator. Such a warning also exists within Scott’s Blade Runner, hence linking the two texts throughout time, where the director echoes the rise of capitalist ideals and the Wall Street mantra, â€Å"greed is good†, through the symbolic dominance of Tyrell’s towering ziggurat, a reflection of both his desire for omnipotence and commercial power. Tyrell’s egocentric nature is epitomised within the religious connotations of his abode, including his voluminous bed, modeled after that of Pope John Paul II, as well as his reference to Batty as â€Å"the prodigal son†. Such symbols are unnervingly subverted through both the foreboding Chiarscuro of flickering candle-light with shadow and his violent death at the hands of his own creation. Scott’s warning of the dangers of such a desire is also evident within the expansive shots of 2019 LA, revealing a dark and tenebrous world lit by the glow of corporate advertisements, a representation of a bleak future dominated by commercial dominance. Hence, by drawing upon elements of his context, including the growth of capitalism and the ‘trickle-down theory’ of Reagan’s era, Scott positions us to reassess the consequences of overstepping our boundaries. In addition, both texts’ warnings also encompass the dangers of unrestrained scientific progress, where Frankenstein further demonstrates the Romantic Movement’s influence on Shelley’s mindset, as her criticisms of the Age of Reason and Industrial Revolution reflect their denigration of rationality. The imagery of the â€Å"dead corpse† and repetitious use of â€Å"horror† upon the creation of the â€Å"miserable monster† establish a strong aura of death and despair around this scientific advancement, whilst Victor’s warning of Walton to â€Å"avoid ambitions of science and discoveries† encapsulates Shelley’s vilification of contributors to the Industrial Revolution, including renowned inventor James Watt. Moreover, Shelley stresses her warning through the protagonists’ connections with nature, where Victor’s â€Å"insensibility to its charms†, arising from his immersion in science, results in his â€Å"deep, dark and deathlike solitude†, with the heavy alliteration exemplifying his degraded sense of humanity. Conversely, the monster possesses greater â€Å"benevolence† and a more intimate connection with â€Å"the pleasant showers and genial warmth of spring†, with such characterisation capturing Shelley’s reflection of Romanticism’s idolisation of nature, cautioning us against the dehumanising effect of unrestrained scientific advancement. Blade Runner is no different, with Scott’s reflection of the explosion of technological progress during the 1980’s, including the rise of computing giants IBM and Microsoft, highlighting the dangers of such unrestrained progress. Most notable is the opening panoramic shot of blazing smokestacks which, together with the haunting synthetic pulses of the Vangelis soundtrack, establishes a festering miasma of technological overload, adding further semiotic weight to the film’s nightmarish dystopian agenda. Indeed, this portrayal of a decaying environment reflects the growing ecological awareness of the 1980’s, which, whilst different to Shelley’s Romantic values, is similarly employed to highlight the destruction of mankind due to technology. Moreover, Scott illuminates us to the dehumanising effects of such progress, foregrounded through Deckard’s â€Å"retiring† of the Replicant Zhora. Here, the stylistic placement of the transparent poncho places further emphasises the violence of her death, with slow-motion low angle shot conveying her heightened sense of humanity within her last painful moments. In contrast, Deckard’s emotionless features, together with the monotonous drone of the droid, suggests that our artificial creations will ultimately lead to the dehumanising of mankind, undermining our humanist framework and hence, warns us of the dire consequences of unchecked scientific progress. Thus, we can see how both Shelley and Scott reflect their zeitgeists in their texts, Frankenstein and Blade Runner, as they draw upon the societal concerns of their times in order to warn us of the consequences of overstepping our boundaries and unbridled technological advancement. Subsequently, it becomes evident that despite their temporal and contextual differences, both texts are in fact linked through their common concerns and concepts. How to cite Module a, Papers

Rousseau On Civil Religion Essay Example For Students

Rousseau On Civil Religion Essay Religion is a component of almost every society. Knowing this, one might look atthe function it serves. For Jean-Jacques Rousseau, religion, specifically acivil religion established by the Sovereign, is an instrument of politics thatserves a motivating function. In a new society people are unable to understandthe purpose of the law. Therefore, civil religion motivates people to obey thelaw because they fear some divine being. For a developed society, civil religionmotivates people to maintain the habit of obedience because they grow tounderstand and love the law. First of all, it is necessary to clarifyRousseaus ideas on religion. In Chapter Eight of On the Social Contract,Rousseau distinguishes four types of religion. The first of these is thereligion of man. According to Rousseau, this type of religion iswithout temples, alters or rites. It is limited to the purely internalcult of the supreme God and to the eternal duties of moralityis the pure andsimple religion of the Gospel, the true theism, and what can be called naturaldivine law (SC, Bk IV, Ch. 8) In addition, he describes the religion ofman as Christianity. However, it is different than the Christianity of todayin that it is focused on the Gospels and through this holy, sublime, truereligion, men, in being the children of the same God, all acknowledge oneanother as brothers, and the society that united them is not dissolved even indeath (SC, Bk IV, Ch. 8). Rousseau finds fault in this type of religion. TrueChristianity of this sort would require every citizen to be an equally goodChristian for peace and harmony to be maintained. In addition, Rousseau arguesthat it would be unlikely for every man to be concerned only with heavenlythings. He anticipated that a single ambitious man, a single hypocrite, aCataline, for example, or a Cromwell, he would quite undoubtedly gain an upperhand on his pious compatriots (SC, Bk IV. Ch. 8). Rousseau defines the secondtype of religion as the religion of the citizen. H e states, The other,inscribed in a single country, gives it its gods, its own titulary patrons. Ithas its dogmas, its rites its exterior cult prescribed by its laws. Outside thenation that practices it, everything is infidel, alien and barbarous to it. Itextends the duties and rights of man only as far as its alters(SC, Bk IV, Ch 8). Rousseau believes this type of religion is good because it unites the divinecult with love of the laws. On the other hand, this type of religion has thepotential to make men superstitious and intolerant. When the boundary betweenChurch and state is clouded, men may begin to believe they are performing abold action in killing anyone who does not accept its gods (SC, Bk IV, Ch 8). Rousseau points out a third type of religion which in his own words is morebizarre. He calls this religion of the priest and states in givingmen two sets of legislation, two leaders, and two homelands, it subjects them tocontradictory duties and prevents them from being simultaneously devout men andcitizens. An example of this type of religion is Roman Catholicism. RomanCatholics are subject to the law of the Church as well as the law of the state. They are subject to the authority of the pope as well as the authority of theleader of the state. Also, they are commanded subject to the rule of the Vaticanas well as the rule of their homeland. For Rousseau, religion of thepriest is so bad that it is a waste of time to amuse oneself by provingit. Whatever breaks up social unity is worthless. All institutions that placeman in contradiction to himself are of no value (SC, Bk IV, Ch 8). BecauseRousseau finds serious faults with the first three types, he calls for people toadhere to a fourth kind of religion. He defines this as civil religion. Heasserts that it is the Sovereigns duty to require a purely civilprofession of faith and to establish the dogmas of a civil religion. Rousseauelaborates on this by stating, The dogmas of the civil religion ought to besimple, few in number, precisely worded, without explanations or commentaries. .u4dc9689304c2feafcfc141702851af4a , .u4dc9689304c2feafcfc141702851af4a .postImageUrl , .u4dc9689304c2feafcfc141702851af4a .centered-text-area { min-height: 80px; position: relative; } .u4dc9689304c2feafcfc141702851af4a , .u4dc9689304c2feafcfc141702851af4a:hover , .u4dc9689304c2feafcfc141702851af4a:visited , .u4dc9689304c2feafcfc141702851af4a:active { border:0!important; } .u4dc9689304c2feafcfc141702851af4a .clearfix:after { content: ""; display: table; clear: both; } .u4dc9689304c2feafcfc141702851af4a { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u4dc9689304c2feafcfc141702851af4a:active , .u4dc9689304c2feafcfc141702851af4a:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u4dc9689304c2feafcfc141702851af4a .centered-text-area { width: 100%; position: relative ; } .u4dc9689304c2feafcfc141702851af4a .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u4dc9689304c2feafcfc141702851af4a .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u4dc9689304c2feafcfc141702851af4a .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u4dc9689304c2feafcfc141702851af4a:hover .ctaButton { background-color: #34495E!important; } .u4dc9689304c2feafcfc141702851af4a .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u4dc9689304c2feafcfc141702851af4a .u4dc9689304c2feafcfc141702851af4a-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u4dc9689304c2feafcfc141702851af4a:after { content: ""; display: block; clear: both; } READ: International Business - Coca EssayThe existence of a powerful, intelligent, beneficent divinity that foresees andprovides; the life to come; the happiness of the just; the punishment of thewicked; the sanctity of the social contract and of the laws. These are thepositive dogmas. As for the negative dogmas, I am limiting them to just one,namely intolerance (SC, Bk IV, Ch 8). Furthermore, the Sovereign can banish anyman who does not believe these tenets. However, one is not banished for beingimpious, but rather, for being unsociable. Keeping this in mind, one can addressthe reasons why Rousseau feels a civil religion is necessary. For Rousseau, thistype of religion motivate s people in two distinct ways. First of all, for peoplein emerging societies, it creates fear and awe of a power larger than the state(Dent, 1988). Rousseau characterizes people in these new societies as incapableof understanding the real purpose and principles of law (SC, Bk II, Ch 6). Inturn, he fears that the ignorance of the masses will interfere with theirobedience of civil law. Recognizing the dilemmas associated with instituting asystem of laws in a new society, Rousseau places most of the burden on theLegislator (Trachtenberg, 1993). It becomes the Legislators duty to guide thepeople towards the common good. However, pointing the people in the direction ofthe common good will not just come as a result of the the Legislators highintellect nor his sound reasoning ability. Instead, the Legislator will have toappeal to a higher force, that the people are more comfortable with and trustingof (Rosenblatt, 1997). Rousseau states, Since, therefore, the legislator isincapable of usin g either force or reasoning, he must of necessity have recourseto an authority of a different order, which can compel without violence andpersuade without convincing (SC, Bk II, Ch 7). In this passage Rousseau isreferring in to the use of religion as an instrument of politics. Religionbecomes a means of motivating people to subject themselves willingly to the law(Trachtenberg, 1993). It appeals to the mans primitive instinct of survival. Motivation arises out of the fear and awe people have of divine power over them(Trachtenberg, 1993). They not only see the potential of civil sanctions, butthey also the fear heavenly retribution. Likewise, they see compliance with thelaw as a means of receiving the favor and blessing of God (Dent, 1988). According to one author, religion remedies the effect of the cognitivedeficit the Legislator encounters with a new people (Trachtenberg, 1993). However, the function of civil religion evolves simultaneously with thedevelopment of society. As a society changes and becomes more aware of thedirection of the common good, the purpose of civil religion shifts. Once thelaws have been implemented, citizens begin to learn through experience that itis to their advantage to live under the law (Trachtenberg, 1993). They no longerneed to be manipulated into obedience. This is not to say that civil religionloses its value and falls by the way side. Instead, it becomes a different kindof motivator. It is not used as a mechanism to impose obedience of the law, butrather, a means to maintain obedience to the law (Dent, 1988). Rousseau writes,For it is of great importance to the state that each citizen have a religionthat causes him to love his duties. But the dogmas of that religion are of nointerest either to the state or its members, except to the extent that thesedogmas relate to morality and to the duties which the one who professes them isbound to fulfill toward others (SC, Bk IV, Ch 8). This passage describes whatRousseau envisions society to be like. He suggests that civil religion willcreate an invariable bond between people and the law (Lemos, 1977). According toRousseau, the law, by its very nature has force, however when linked to religionthis force is increased (Trachtenberg, 1993). It is evident that one will haveduties in society regardless of the presence of religion (Dent, 1988). Simplyput, they are a requirements of civil association. However, it is not requiredthat citizens love these duties. This is where civil religion fits in. It is ameans of creating the love people have for their duties and moralresponsibilities. This love of the law is unlike that created by the religionof the citizen (Dent, 1988). While both provide a strong link between theindividual and the law, a civil religion does not turn the state into the objectof adoration. Nor does a civil religion emphasize intolerance. In fact itemp hasizes just the opposite point of view. Rousseau states, tolerance shouldbe shown to all those that tolerate others, so long as their dogmas containnothing contrary to the duties of a citizen (SC, Bk IV, Ch 8) In turn, theSovereign is not concerned with whether or not the dogmas of the civil religionare right or wrong but instead with the moral, social, and politicalconsequences it brings forth (Trachtenberg, 1993). Clearly, one can see thatRousseau takes seriously the function of religion in society. He outlines fourvery different types of religions in his texts but calls for adherence to onlyone, civil religion. He sees this type of religion as a serving a motivatingfunction. For people in emerging societies who are unable to understand thepurpose of law, civil religion motivates them to obey out of fear. For those indeveloped societies, the motivation to obey the laws comes from a love anddevotion to the law.