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Robespierre's vision of revolutionary virtue and his strategy for establishing political authority through direct democracy can be traced back to the ideologies of Montesquieu and Mably. [25] [e] While some claim Robespierre coincidentally met Rousseau before the latter's passing, others argue that this account was apocryphal. [29] [30] [31]
Rousseau's Religious Ideas with Reference to the Religious Ideas Prominent in the Revolution and to Their Influence on Robespierre and Saint Just (Doctoral dissertation, Cornell University; Robespierre, Maximilien. 1793 [Year 2 of the Republic]. "The Festival of the Supreme Being," translated by M. Abidor.
[18] In Robespierre's speech to the National Convention on 5 February 1794, he regards virtue as being the "fundamental principle of popular or democratic government." [19] [20] This was, in fact, the same virtue defined by Montesquieu almost 50 years prior. Robespierre believed the virtue needed for any democratic government was extremely ...
On 27 February Robespierre invited the Jacobins to examine the draft. On 15–17 April the Convention discussed the Declaration of the Rights of the Man and of the Citizen of 1793, a French political document that preceded that country's first republican constitution. On 19 April Robespierre opposed article 7.
But this led to a dangerous dynamic because Robespierre and other members of the Committee of Public Safety were empowered to determine how best to govern and purify the republic of those they ...
From Left to Right: Maximilien Robespierre, Herault de Seychelles, Louis Antoine de Saint-Just, Georges Couthon, Lazare Carnot and Jean-Marie Collot d'Herbois. In 1794, French revolutionary Maximilien Robespierre produced the world's first defense of "state terror" – claiming that the road to virtue lay through political violence.
The book was Buonarroti's final publication before his death and was remarkable in its time for its positive view of Robespierre's actions. Buonarroti went so far as to characterize Robespierre as next in a long line of heroic succession that included historical and legendary figures such as Moses, Pythagoras, Jesus Christ, and Mohammed.
Robespierre, a fervent supporter of the theistic Cult of the Supreme Being, found himself frequently in conflict with anti-religious Committee members Collot d'Herbois and Billaud-Varenne. Moreover, Robespierre's increasingly extensive absences from the Committee due to illness (he all but ceased to attend meetings in June 1794) created the ...