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Conspiratorial views of events abound even in our modern, rational world. Often such theories serve to explain the inexplicable. Sometimes they are developed for motives of political expediency: it is simpler to see political opponents as conspirators and terrorists, putting them into one convenient basket, than to seek to understand and disentangle the complex motivations of opponents. So it is not surprising to see that just when the French Revolution was creating the modern political world, a constant obsession with conspiracies lay at the heart of the revolutionary conception of politics. The book considers the nature and development of the conspiracy obsession from the end of the old regime to the Directory. Chapters focus on conspiracy and fears of conspiracy in the old regime; in the Constituent Assembly; by the king and Marie Antoinette; amongst the people of Paris; on attitudes towards the peasantry and conspiracy; on Jacobin politics of the Year II and the ‘foreign plot’; on counter-revolutionary plots and imaginary plots; on Babeuf and the ‘conspiracy of equals’; and finally on fear of conspiracy as an intellectual impasse in the revolutionary mentality. Inspired by recent debates, this book is a comprehensive survey of the nature of conspiracy in the French Revolution, with each chapter written by a leading historian on the question. Each chapter is an original contribution to the topic, written however to include the wider issues for the area concerned. There is an emphasis throughout on clarity and accessibility, making the volume suitable for a wide readership as well as undergraduates and advanced researchers
Beginning with a discussion of familiar images of the French Revolution, this work looks at how the ancien régime became ancien as well as examining cases in which achievement failed to match ambition.
This study of Babeuf as a political thinker, based on an analysis of his extensive writings, and on scholarship unavailable in English, shows him to be a major precursor of the modern revolutionary socialist tradition. The first part traces Babeuf's political evolution in the context of the French Revolution; the second examines his changing reputation among subsequent historians. The final section assesses the originality of his thought, showing him to be neither a Jacobin nor a Utopian.
It is time for a major work of synthetic interpretation, and this is what The Jacobin Republic Under Fire offers.".
Winner of the Commonwealth Prize New York Times Book Review—Notable Fiction 2002 Entertainment Weekly—Best Fiction of 2002 Los Angeles Times Book Review—Best of the Best 2002 Washington Post Book World—Raves 2002 Chicago Tribune—Favorite Books of 2002 Christian Science Monitor—Best Books 2002 Publishers Weekly—Best Books of 2002 The Cleveland Plain Dealer—Year’s Best Books Minneapolis Star Tribune—Standout Books of 2002 Once upon a time, when the earth was still young, before the fish in the sea and all the living things on land began to be destroyed, a man named William Buelow Gould was sentenced to life imprisonment at the most feared penal colony in the British Empire, and there ordered to paint a book of fish. He fell in love with the black mistress of the warder and discovered too late that to love is not safe; he attempted to keep a record of the strange reality he saw in prison, only to realize that history is not written by those who are ruled. Acclaimed as a masterpiece around the world, Gould’s Book of Fish is at once a marvelously imagined epic of nineteenth-century Australia and a contemporary fable, a tale of horror, and a celebration of love, all transformed by a convict painter into pictures of fish.
A powerful and impassioned historical account of the largest successful revolt by enslaved people in history: the Haitian Revolution of 1791–1803 “One of the seminal texts about the history of slavery and abolition.... Provocative and empowering.” —The New York Times Book Review The Black Jacobins, by Trinidadian historian C. L. R. James, was the first major analysis of the uprising that began in the wake of the storming of the Bastille in France and became the model for liberation movements from Africa to Cuba. It is the story of the French colony of San Domingo, a place where the brutality of plantation owners toward enslaved people was horrifyingly severe. And it is the story of a charismatic and barely literate enslaved person named Toussaint L’Ouverture, who successfully led the Black people of San Domingo against successive invasions by overwhelming French, Spanish, and English forces—and in the process helped form the first independent post-colonial nation in the Caribbean. With a new introduction (2023) by Professor David Scott.
Written by a Russian prince who renounced his title, this work promotes an anarchist market economy — a system of autonomous cooperative collectives. A century after its initial publication, it remains fresh and relevant.
This book traces the origins of a faith--perhaps the faith of the century. Modern revolutionaries are believers, no less committed and intense than were Christians or Muslims of an earlier era. What is new is the belief that a perfect secular order will emerge from forcible overthrow of traditional authority. This inherently implausible idea energized Europe in the nineteenth century, and became the most pronounced ideological export of the West to the rest of the world in the twentieth century. Billington is interested in revolutionaries--the innovative creators of a new tradition. His historical frame extends from the waning of the French Revolution in the late eighteenth century to the beginnings of the Russian Revolution in the early twentieth century. The theater was Europe of the industrial era; the main stage was the journalistic offices within great cities such as Paris, Berlin, London, and St. Petersburg. Billington claims with considerable evidence that revolutionary ideologies were shaped as much by the occultism and proto-romanticism of Germany as the critical rationalism of the French Enlightenment. The conversion of social theory to political practice was essentially the work of three Russian revolutions: in 1905, March 1917, and November 1917. Events in the outer rim of the European world brought discussions about revolution out of the school rooms and press rooms of Paris and Berlin into the halls of power. Despite his hard realism about the adverse practical consequences of revolutionary dogma, Billington appreciates the identity of its best sponsors, people who preached social justice transcending traditional national, ethnic, and gender boundaries. When this book originally appeared The New Republic hailed it as "remarkable, learned and lively," while The New Yorker noted that Billington "pays great attention to the lives and emotions of individuals and this makes his book absorbing." It is an invaluable work of history and contribution to our understanding of political life.