Three "discourses" besides "social contract" among Rousseaus works represent the evolution of his idea on "civil society". In the first "discourse" he condemns and reproaches the civilization and civil sosiety in which the ownership appears, and equality and justice disappears. Following the first "discourse", in the next two "discourses" he tries to legitimatize "civil society" under some particular conditions and upon "sosial contract". Unlike Locke, he does not consider civil society based on an unwritten contract which is aaccepted among the whole society, and contrary to Hobbes he does not approve the supremacy of state and pover over the contract.Rousseau claims that civil society may be established on "Conscience", "Social contract", and "general will", although it is necessary for people to the be morally devoted to the "contract" and the "unity" which is its product and on which the society is based. Considering this, Rousseau discusses the necessity of religion to protect the unity of society and the necessity of its legal support. He introduces this concept as "civil religion".

In view of the formation of texture of the personality of everyone at the first ages of his life, it is the child who is placed at the center of the education. Jean-Jacque Rousseau, the great philosopher of the eighteenth century, is the one who discovered rightly the child and the importance of his education. His educational theories, explained in Emile in form of imaginary stories have achieved a prominent position in literature and also in child psychology because of their novel feature and presenting innovative viewpoints in educating an imaginary student. The main method used by Rousseau in his pedagogical directive is that of negative education which is based on freedom and on the concept of “ live fully as a child” . This article is proposed to examine the theory of the negative education of Rousseau while following his footsteps in modern psychology to estimate the impact of his ideas on those of pedagogues and psychologists of twentieth century.

dam Smith and J-J Rousseau share some common ground when it comes to religion, namely that they were born into and educated in cultural contexts deeply shaped by Reformed Christianity. However, close consideration of their writings on religion reveal marked difference. This paper explores those differences and finds that Rousseau and Smith are radically at odds on this score. Smith has almost nothing to say about personal spirituality, and locates the significance of religion in its social role. Rousseau, on the other hand, accords religion no social role whatever, and finds its value to be purely of a personal and spiritual nature. This difference is not without some contemporary relevance, since it highlights some of the issues surrounding the distinction between ‘ religion’ and ‘ spirituality’ in modern secularized societies.

The mainstream approach in interpreting the Rousseau's political philosophy is one that stipulates the understanding of Rousseau to the understanding of his "essential distinction" from Hobbes and Lock. Therefore in this approach, the understanding of the modern idea of citizenship which underwent a fundamental evolution through Rousseau's philosophy is dependent on the understanding of that "essential distinction". But we should not ignore the tight relationship between the Rousseau's political philosophy and Hobbes's new political design, in spite of its complexity and multilayered character. In fact Rousseau just like his modern predecessors confirms that human being in naturally apolitical and that for analyzing human condition we must begin with the idea of "individual". In this article, our purpose is to show that the understanding of Rousseau's political philosophy and thereby understanding of the idea of citizenship in Rousseau's thought is comprehensible more through the development and the radicalization of Hobbes's idea of the individual than through the "essential distinction". According to our reasoning the idea of "the individual possessed unconditional right in the state of nature" as the foundation of the new approach to politics is just the same idea hinders us to take this "distinction" into account as an "essential" one. Therefore what distinguishes Rousseauian citizenship from Hobbesian citizenship is the development and the radicalization of Hobbesian premises and leading to the conception of citizenship turned into second nature of the modern man.

Political philosophy Critic of social contract from view point of Rousseau: describes the general social contract and especially in Rousseau theories and political works, considers it as a main question and replies and processes them. In this thesis, beside consideration of the main contract, we are looking for text resource and the concept of contract as a proclamation and general common covenant. So, the role of religion and according to first interpretation by Rousseau, LAW and LEGISLATOR or legislation and in his final interpretation, civil religion will be determined. The relation between these, are two subjective pivot and pivotal subject of this thesis. The major theory and final goal of the thesis is to explain the positive and ipsilateral relation between faith and policy, religion and sovereignty and religious law and government in republic contract and in contract republication in political theoretical system and in Rousseau political system theory. In contrary with the present doubt, contradiction and even the substitution of social contract in policy instead of religion and faith which is attributed to Rousseau, clarifying this doubt, is the secondary question and theory and it is the partial goal of the thesis. Beside this, the division of religion to humanity (civility or republicanism and democratic) and inhumanity (social and politic and also systematic) and incivility are also the secondary goal of the thesis. Appearance of Islam as a religion and humanism civilian religion or republican and an influential view, theory and its system in sight and Rousseau’s political theory is the result of this thesis and its’ applicable massage.

Throughout all of Rousseau’s works there is tension between reason and conscience. Reason binds men when they think correctly, but divides them when they place it at the service of self-interest. Conversely, the universality of conscience is immediate and transparent: it transmits the truth of the existence of God and of the universal principles that underlie human action, despite the differences of particular legislations. Mankind possesses an innate and intuitive conscience of the fundamental principles by which its conduct must be inspired. Were we to consider human actions only according to the criterion of physical need, of causality, and of movement, vices and virtues would disappear, and terms like morality and honesty would have no meaning. But each one of us perceives from within that this is not the case. We feel that moral good and evil are more real than anything else, without any need whatsoever to prove it. To obey the conscience one has of good and evil without human mediation means to reject the dogmatic formalism of religions, as well as the vanity of philosophical disputes. Every human being, however, is situated in a national community. What should the state’s attitude be vis-à-vis religion? Rousseau indicates two paths. The first consists in establishing a purely civil religion that admits only those dogmas that are truly useful to society. Rousseau highlights the contradiction of a Christian religion that, although it is the religion of peace par excellence, fuels continuing bloody clashes among men due to a dogmatic theology that is totally alien to the essence of the Gospel and extremely hazardous for the life of the state. The second path consists in allowing Christianity to retain its authentic spirit, its freedom from any material constraint, without any obligations other than those of individual conscience. The Christian religion cannot but benefit the state, as long as one does not make it part of the constitution.

The confessions of Rousseau, Ghazali and Augustinus can be regarded as excellent cases of autobiography. Rousseau and Augustinus refer to their childhood memories and offer an account of the formation of their identities. Then they scrutinize their educational process and issues like nature, religion and the works of past authors which had had great influence on their lives. But the domain of Ghazali’s confessions in his book is restricted to his revisions on his religious and scientific views as well as describing a kind of doubt that led him to truth. From the same perspective, a kind of identity could be detected between Ghazali and Augustinus, namely their internal desire which gradually took them from sense to understanding and philosophy, and in the end, theology and mysticism.This paper aimed at studying the content of these three works from a comparative perspective.

This article explores the adaptation of classical social contract theories, specifically those of Rousseau and Locke, within the context of the digital era, highlighting their relevance and application to contemporary challenges in digital governance. As digital technologies transform the landscape of societal interaction, governance, and individual rights, revisiting these foundational theories offers insights into developing frameworks that balance individual liberties with the collective good in digital societies. Through a comprehensive literature review and theoretical analysis, the article examines the implications of technological advancements, the concept of digital citizenship, privacy and security issues, and the digital divide, considering how Rousseau's focus on the general will and Locke's emphasis on individual rights can inform current digital governance policies. Case studies are presented to illustrate practical applications and challenges in adapting these theories to the digital context, followed by a discussion on the critiques and debates surrounding their applicability. The article speculates on the future of social contracts in increasingly digital societies and explores ethical considerations in balancing individual rights with collective interests. It concludes by arguing for the ongoing relevance of Rousseau's and Locke's theories in guiding the evolution of digital governance models that are inclusive, rights-respecting, and responsive to the complexities of the digital age. This exploration underscores the need for a multidisciplinary approach to reimagining the social contract, emphasizing collaboration across academic, policy, technology, and ethical domains to navigate the challenges and opportunities presented by digital transformation.

2Undoubtedly, Rousseau's ideas in the field of application and practice can be given a prominent role in education. As in France itself, they recognized him late and understood his thoughts, and 16 years after Rousseau's death, his body was transferred to the Pantheon (the mausoleum of great men of that country) by the decision of the French Revolutionary Assembly and was buried here, perhaps for a period of time. It takes a lot to put his ideas into practice. But what is clear is that in the matter of teaching and learning, this theory can be greatly benefited in the following dimensions: 1- Learner: Rousseau's emphasis on knowing the student is comprehensive and he believes that one should have the necessary and sufficient information about the student before any effective action. Modern psychological theories also emphasize the importance of knowing the student in the medical education group or other similar groups, the first step for teaching and learning should be the foundation of knowing the students. The teacher must know the learner in terms of cognitive processes, previous experiences, intelligence and talent, background, motivation, emotional maturity, etc. because all these things will be effective in his teaching and communication methods, and without the knowledge of these processes, he will build an intellectual scaffolding. And the pre-organizers cannot have high hopes for the results of their work. The teacher should know the needs of the learner and guide the curriculum in that direction, and the most important thing is to take into account the individual differences of the learners. It is also important to pay attention to the cognitive development stages of learners and what should be provided to Anna at each stage. 2- Instructor: The role of the instructor should be a facilitator and guide. The teacher should be a complete practical model for the learners. Even in theories of social-cognitive psychology such as Bandura, the role of the model and the fact that the giver must perform well in his position are mentioned. The teacher should motivate the students and according to Rousseau, the art of a teacher is to make his student enjoy the lesson. If a school is chosen for teaching a subject, it must have the necessary expertise in that subject and discipline and start it with sufficient motivation. The teacher should be able to establish a good relationship with the learner or learners and play the role of a friend and helper, and the learner should be able to learn by his side. 3- Environment: The environment is something that Rousseau is very sensitive about and he is forced to grow and cultivate his desire even in solitude. Rousseau does not accept an educational environment that imposes negative training on the individual or is not stimulating enough. Today, new theories of psychology have confirmed the correctness of Rousseau's theory. In the matter of teaching and learning, creating suitable, creative, and stimulating environments, suitable emotional atmosphere, suitable physical environment, sufficient facilities, and tools, etc., have a great impact on the amount and desirability of students' learning and it is necessary to create a dynamic environment. 4- Curriculum: the content presented to the learners should be consistent with their natural needs. Using learning with the help of the senses and applying the experimental method in teaching and learning was one of Rousseau's philosophical principles, which later became the basis of Dewey's theory of pragmatism. Curriculums should be comprehensive and should allow learners as much freedom in learning as possible. Also, curricula should be flexible and far from monotony and dryness. Emphasizing new teaching methods is one of the principles of this philosophical theory and teachers should not insist on traditional teaching. Curricula should be problem-oriented and make the learner think and reflect. Provide him with an objective and first-hand experiences. It is very important to include moral content in lessons and one should not ignore its hidden effects. Learning how to think should be included in the curriculum. Giving learners independence and freedom of action to touch and experience what they like to learn should be done with teacher facilitation.