Nicolas de Condorcet
Portrait of Marquis of Condorcet by Jean-Baptiste Greuze (ca. 1780-90)
| Member of the National Convention |
20 September 1792 –8 July 1793
|Preceded by||Louis-Jean-Samuel Joly de Bammeville|
|Succeeded by||Vacant (1794–1795)|
| Member of the Legislative Assembly |
6 September 1791 –6 September 1792
|Succeeded by||Joseph François Laignelot|
|Born||17 September 1743|
Ribemont, Picardy, France
|Died||29 March 1794 50) (aged|
Sophie de Condorcet
(m. 1786;died 1794)
|Children||Alexandrine de Caritat de Condorcet|
|Alma mater||College of Navarre|
|Profession||Scholar, mathematician, philosopher|
|Girondin constitutional project, Sketch for a Historical Picture of the Progress of the Human Mind|
|School|| Enlightenment |
|Idea of Progress, Condorcet criterion, Condorcet's jury theorem, Condorcet method, Voting paradox|
Marie Jean Antoine Nicolas de Caritat, Marquis of Condorcet (French: [maʁi ʒɑ̃n‿ɑ̃twan nikola də kaʁita kɔ̃dɔʁsɛ] ; 17 September 1743 – 29 March 1794), known as Nicolas de Condorcet, was a French philosopher and mathematician. His ideas, including support for a liberal economy, free and equal public instruction, constitutional government, and equal rights for women and people of all races, have been said to embody the ideals of the Age of Enlightenment and Enlightenment rationalism. He died in prison after a period of flight from French Revolutionary authorities.
A philosopher is someone who practices philosophy. The term "philosopher" comes from the Ancient Greek, φιλόσοφος (philosophos), meaning "lover of wisdom". The coining of the term has been attributed to the Greek thinker Pythagoras.
A mathematician is someone who uses an extensive knowledge of mathematics in his or her work, typically to solve mathematical problems.
Economic liberalism is an economic system organized on individual lines, which means the greatest possible number of economic decisions are made by individuals or households rather than by collective institutions or organizations. It includes a spectrum of different economic policies, such as freedom of movement, but its basis is on strong support for a market economy and private property in the means of production. Although economic liberals can also be supportive of government regulation to a certain degree, they tend to oppose government intervention in the free market when it inhibits free trade and open competition.
Condorcet was born in Ribemont (in present-day Aisne), descended from the ancient family of Caritat, who took their title from the town of Condorcet in Dauphiné, of which they were long-time residents. Fatherless at a young age, he was raised by his devoutly religious mother. He was educated at the Jesuit College in Reims and at the Collège de Navarre in Paris, where he quickly showed his intellectual ability and gained his first public distinctions in mathematics. When he was sixteen, his analytical abilities gained the praise of Jean le Rond d'Alembert and Alexis Clairaut; soon, Condorcet would study under d'Alembert.
Ribemont is a commune in the Aisne department in Hauts-de-France in northern France. It is the birthplace of Marquis de Condorcet (1743-1794), figure of the French Revolution
Aisne is a French department in the Hauts-de-France region of northern France. It is named after the river Aisne.
Condorcet is a commune in the Drôme department in the Auvergne-Rhône-Alpes region in southeastern France.
From 1765 to 1774, he focused on science. In 1765, he published his first work on mathematics, entitled Essai sur le calcul intégral , which was well received, launching his career as a mathematician. He went on to publish more papers, and on 25 February 1769, he was elected to the Académie royale des Sciences .
The French Academy of Sciences is a learned society, founded in 1666 by Louis XIV at the suggestion of Jean-Baptiste Colbert, to encourage and protect the spirit of French scientific research. It was at the forefront of scientific developments in Europe in the 17th and 18th centuries, and is one of the earliest Academies of Sciences.
In 1772, he published another paper on integral calculus. Soon after, he met Jacques Turgot, a French economist, and the two became friends. Turgot became an administrator under King Louis XV in 1772 and Controller-General of Finance under Louis XVI in 1774.
Louis XV, known as Louis the Beloved, was a monarch of the House of Bourbon who ruled as King of France from 1 September 1715 until his death in 1774. He succeeded his great-grandfather Louis XIV at the age of five. Until he reached maturity on 15 February 1723, the kingdom was ruled by Philippe II, Duke of Orléans, as Regent of France. Cardinal Fleury was his chief minister from 1726 until the Cardinal's death in 1743, at which time the young king took sole control of the kingdom.
Louis XVI, born Louis-Auguste, was the last King of France before the fall of the monarchy during the French Revolution. He was referred to as Citizen Louis Capet during the four months before he was guillotined. In 1765, at the death of his father, Louis, son and heir apparent of Louis XV, Louis-Auguste became the new Dauphin of France. Upon his grandfather's death on 10 May 1774, he assumed the title "King of France and Navarre", which he used until 4 September 1791, when he received the title of "King of the French" until the monarchy was abolished on 21 September 1792.
Condorcet worked with Leonhard Euler and Benjamin Franklin. He soon became an honorary member of many foreign academies and philosophic societies, including the Royal Swedish Academy of Sciences (1785), the American Academy of Arts and Sciences (1792)and also in Prussia and Russia.
Leonhard Euler was a Swiss mathematician, physicist, astronomer, logician and engineer, who made important and influential discoveries in many branches of mathematics, such as infinitesimal calculus and graph theory, while also making pioneering contributions to several branches such as topology and analytic number theory. He also introduced much of the modern mathematical terminology and notation, particularly for mathematical analysis, such as the notion of a mathematical function. He is also known for his work in mechanics, fluid dynamics, optics, astronomy, and music theory.
Benjamin Franklin was an American polymath and one of the Founding Fathers of the United States. Franklin was a leading author, printer, political theorist, politician, freemason, postmaster, scientist, inventor, humorist, civic activist, statesman, and diplomat. As a scientist, he was a major figure in the American Enlightenment and the history of physics for his discoveries and theories regarding electricity. As an inventor, he is known for the lightning rod, bifocals, and the Franklin stove, among other inventions. He founded many civic organizations, including the Library Company, Philadelphia's first fire department and the University of Pennsylvania.
The Royal Swedish Academy of Sciences is one of the royal academies of Sweden. Founded on June 2, 1739, it is an independent, non-governmental scientific organization which takes special responsibility for ptomoting the natural sciences and mathematics and strengthen their influence in society, whilst endeavouring to promote the exchange of ideas between various disciplines.
His political ideas, many in congruity with Turgot's, were criticized heavily in the English-speaking world, however, most notably by John Adams who wrote two of his principal works of political philosophy to oppose Turgot's and Condorcet's unicameral legislature and radical democracy.
John Adams was an American statesman, attorney, diplomat, writer, and Founding Father who served as the second president of the United States from 1797 to 1801. Before his presidency he was a leader of the American Revolution that achieved independence from Great Britain, and also served as the first vice president of the United States. Adams was a dedicated diarist and regularly corresponded with many important figures in early American history including his wife and adviser, Abigail, and his letters and other papers are an important source of historical information about the era.
In 1774, Condorcet was appointed inspector general of the Paris mint by Turgot.From this point on, Condorcet shifted his focus from the purely mathematical to philosophy and political matters. In the following years, he took up the defense of human rights in general, and of women's and Blacks' rights in particular (an abolitionist, he became active in the Society of the Friends of the Blacks in the 1780s). He supported the ideals embodied by the newly formed United States, and proposed projects of political, administrative and economic reforms intended to transform France.
In 1776, Turgot was dismissed as Controller General. Consequently, Condorcet submitted his resignation as Inspector General of the Monnaie , but the request was refused, and he continued serving in this post until 1791. Condorcet later wrote Vie de M. Turgot (1786), a biography which spoke fondly of Turgot and advocated Turgot's economic theories. Condorcet continued to receive prestigious appointments: in 1777, he became Permanent Secretary of the Académie des Sciences, holding the post until the abolition of the Académie in 1793; and, in 1782, secretary of the Académie française .
In 1785, Condorcet published his Essay on the Application of Analysis to the Probability of Majority Decisions,one of his most important works. This work described several now famous results, including Condorcet's jury theorem, which states that if each member of a voting group is more likely than not to make a correct decision, the probability that the highest vote of the group is the correct decision increases as the number of members of the group increases, and Condorcet's paradox, which shows that majority preferences can become intransitive with three or more options – it is possible for a certain electorate to express a preference for A over B, a preference for B over C, and a preference for C over A, all from the same set of ballots.
The paper also outlines a generic Condorcet method, designed to simulate pair-wise elections between all candidates in an election. He disagreed strongly with the alternative method of aggregating preferences put forth by Jean-Charles de Borda (based on summed rankings of alternatives). Condorcet was one of the first to systematically apply mathematics in the social sciences.[ citation needed ]
In 1781, Condorcet wrote a pamphlet, Reflections on Negro Slavery, in which he denounced slavery.In 1786, Condorcet worked on ideas for the differential and integral calculus, giving a new treatment of infinitesimals – a work which apparently was never published. In 1789, he published Vie de Voltaire (1789), which agreed with Voltaire in his opposition to the Church. In 1791, Condorcet, along with Sophie de Grouchy, Thomas Paine, Etienne Dumont, Jacques-Pierre Brissot, and Achilles Duchastellet published a brief journal titled Le Républicain, its main goal being the promotion of republicanism and the rejection of constitutional monarchy. The journal's theme was that any sort of monarchy is a threat to freedom no matter who is leading and that liberty is freedom from domination.
In 1795, Condorcet had a book published called Sketch for a Historical Picture of the Progress of the Human Mind . It dealt with theoretical thought on perfecting the human mind and analyzing intellectual history based on social arithmetic.Thomas Malthus wrote An Essay on the Principle of Population (1798) partly in response to Condorcet's views on the "perfectibility of society."
Condorcet took a leading role when the French Revolution swept France in 1789, hoping for a rationalist reconstruction of society, and championed many liberal causes. As a result, in 1791 he was elected as a Paris representative in the Legislative Assembly, and then became the secretary of the Assembly.
In April 1792 Condorcet presented a project for the reformation of the education system, aiming to create a hierarchical system, under the authority of experts, who would work as the guardians of the Enlightenment and who, independent of power, would be the guarantors of public liberties. The project was judged to be contrary to the republican and egalitarian virtues, giving the education of the Nation over to an aristocracy of savants. The institution adopted Condorcet's design for the state education system, and he drafted a proposed Bourbon Constitution for the new France.
He advocated women's suffrage for the new government, writing an article for Journal de la Société de 1789, and by publishing De l'admission des femmes au droit de cité ("For the Admission to the Rights of Citizenship For Women") in 1790.
Condorcet was not affiliated with any political party but counted many friends among the Girondins. He distanced himself from them during the National Convention, however, due to his distaste for their factionalism.
At the Trial of Louis XVI, Condorcet, who opposed the death penalty albeit supporting the trial itself, spoke out against the execution of the King during the public vote at the Convention – he proposed to send the king to the galleys.
Condorcet was on the Constitution Committee and was the main author of the Girondin constitutional project. The constitution was not put to vote. When the Montagnards gained control of the Convention, they wrote their own, the French Constitution of 1793. Condorcet criticized the new work, and as a result, he was branded a traitor. On 3 October 1793, a warrant was issued for Condorcet's arrest.
The warrant forced Condorcet into hiding. He hid for five (or eight) months in the house of Mme. Vernet, on Rue Servandoni, in Paris. It was there that he wrote Esquisse d'un tableau historique des progrès de l'esprit humain ( Sketch for a Historical Picture of the Progress of the Human Spirit ), which was published posthumously in 1795 and is considered one of the major texts of the Enlightenment and of historical thought. It narrates the history of civilization as one of progress in the sciences, shows the intimate connection between scientific progress and the development of human rights and justice, and outlines the features of a future rational society entirely shaped by scientific knowledge.
On 25 March 1794 Condorcet, convinced he was no longer safe, left his hideout and attempted to flee Paris. He went to seek refuge at the house of Jean-Baptiste Suard, a friend of his with whom he had resided in 1772,but he was refused on the basis that he would be betrayed by one of their residents. Two days later, he was arrested in Clamart and imprisoned in Bourg-la-Reine (or, as it was known during the Revolution, Bourg-l'Égalité, "Equality Borough" rather than "Queen's Borough") where, after another two days, he was found dead in his cell. The most widely accepted theory is that his friend, Pierre Jean George Cabanis, gave him a poison which he eventually used. However, some historians believe that he may have been murdered (perhaps because he was too loved and respected to be executed). Jean-Pierre Brancourt (in his work L'élite, la mort et la révolution) claims that Condorcet was killed with a mixture of Datura stramonium and opium.
Condorcet was symbolically interred in the Panthéon in 1989, in honour of the bicentennial of the French Revolution and Condorcet's role as a central figure in the Enlightenment. His coffin, however, was empty as his remains, originally interred in the common cemetery of Bourg-la-Reine, were lost during the nineteenth century.
In 1786 Condorcet married Sophie de Grouchy, who was more than twenty years his junior. Sophie, reckoned one of the most beautiful women of the day, became an accomplished salon hostess as Madame de Condorcet, and also an accomplished translator of Thomas Paine and Adam Smith. She was intelligent and well educated, fluent in both English and Italian. The marriage was a strong one, and Sophie visited her husband regularly while he remained in hiding. Although she began proceedings for divorce in January 1794, it was at the insistence of Condorcet and Cabanis, who wished to protect their property from expropriation and to provide financially for Sophie and their young daughter, Louise 'Eliza' Alexandrine.
Condorcet was survived by his widow and four-year-old Eliza. Sophie died in 1822, never having remarried, and having published all her husband's works between 1801 and 1804. Her work was carried on by Eliza, wife of former United Irishman Arthur O'Connor. The Condorcet-O'Connors published a revised edition between 1847 and 1849.
Condorcet's work was mainly focused on a quest for a more egalitarian society. This path led him to think and write about gender equality in the Revolutionary context. In 1790, he published "De l'admission des femmes au droit de cité" ("On the Admission of Women to the Rights of Citizenship") in which he strongly advocated for women's suffrage in the new Republic as well as the enlargement of basic political and social rights to include women. One of the most famous Enlightenment thinkers at the time, he was one of the first to make such a radical proposal. A visionary, he identified gender as a social construction based on perceived differences in sex and rejected biological determinism as being able to explain gender relations in society. He denounced patriarchal norms of oppression, present at every institutional level, and continuously subjugating and marginalising women. Like fellow Enlightenment thinker Jean-Jacques Rousseau in his book Emile ou De l'Education (1762), Condorcet identified education as crucial to the emancipation of individuals. He stated: "I believe that all other differences between men and women are simply the result of education″.He saw it as the only solution for women to deconstruct gender roles and promote another kind of masculinity, not based on violence, virility and the subjugation of women but rather on shared attributes such as reason and intelligence. In her book "Essays in the Philosophy of Humanism", Hooks calls this new concept "feminine masculinity", ″new models of self‐assertion that do not require the construction of an enemy 'other,' be it a woman or the symbolic feminine, for them to define themselves against″.
Condorcet's whole plea for gender equality is founded on the recognition that the attribution of rights and authority comes from the false assumption that men possess reason and women do not. This is, according to Nall, an obvious example of an individual practising and advocating this feminist masculinity.As such, women should enjoy the same fundamental "natural right".
Scholars[ who? ] often disagree on the true impact that Condorcet's work had on pre-modern feminist thinking. His detractors[ who? ] point out that, when he was eventually given some responsibilities in the constitutional drafting process, his convictions did not translate into concrete political action and he made limited efforts to push these issues on the agenda. Some scholars[ who? ] on the other hand, believe that this lack of action is not due to the weakness of his commitment but rather to the political atmosphere at the time and the absence of political appetite for gender equality on the part of decision-makers. Along with authors such as Mary Wollstonecraft, d'Alembert or Olympe de Gouges, Condorcet made a lasting contribution to the pre-feminist debate.[ according to whom? ]
Condorcet's Sketch for a Historical Picture of the Progress of the Human Spirit (1795) was perhaps the most influential formulation of the idea of progress ever written. It made the Idea of Progress a central concern of Enlightenment thought. He argued that expanding knowledge in the natural and social sciences would lead to an ever more just world of individual freedom, material affluence, and moral compassion. He argued for three general propositions: that the past revealed an order that could be understood in terms of the progressive development of human capabilities, showing that humanity's "present state, and those through which it has passed, are a necessary constitution of the moral composition of humankind"; that the progress of the natural sciences must be followed by progress in the moral and political sciences "no less certain, no less secure from political revolutions"; that social evils are the result of ignorance and error rather than an inevitable consequence of human nature.
Condorcet's writings were a key contribution to the French Enlightenment, particularly his work on the Idea of Progress. Condorcet believed that through the use of our senses and communication with others, knowledge could be compared and contrasted as a way of analyzing our systems of belief and understanding. None of Condorcet's writings refer to a belief in a religion or a god who intervenes in human affairs. Condorcet instead frequently had written of his faith in humanity itself and its ability to progress with the help of philosophers such as Aristotle. Through this accumulation and sharing of knowledge he believed it was possible for any man to comprehend all the known facts of the natural world. The enlightenment of the natural world spurred the desire for enlightenment of the social and political world. Condorcet believed that there was no definition of the perfect human existence and thus believed that the progression of the human race would inevitably continue throughout the course of our existence. He envisioned man as continually progressing toward a perfectly utopian society. He believed in the great potential towards growth that man possessed.
However, Condorcet stressed that for this to be a possibility man must unify regardless of race, religion, culture or gender.To this end, he became a member of the French Société des Amis des Noirs (Society of the Friends of the Blacks). He wrote a set of rules for the Society of the Friends of the Blacks which detailed the reasoning and goals behind the organization along with describing the injustice of slavery and put in a statement calling for the abolition of the slave trade as the first step to true abolition.
Condorcet was also a strong proponent of women's civil rights. He claimed that women were equal to men in nearly every aspect and asked why then should they be debarred from their fundamental civil rights; the few differences that existed were due to the fact that women were limited by their lack of rights. Condorcet even mentioned several women who were more capable than average men, such as Queen Elizabeth and Maria-Theresa.
For Condorcet's republicanism the nation needed enlightened citizens and education needed democracy to become truly public. Democracy implied free citizens, and ignorance was the source of servitude. Citizens had to be provided with the necessary knowledge to exercise their freedom and understand the rights and laws that guaranteed their enjoyment. Although education could not eliminate disparities in talent, all citizens, including women, had the right to free education. In opposition to those who relied on revolutionary enthusiasm to form the new citizens, Condorcet maintained that revolution was not made to last and that revolutionary institutions were not intended to prolong the revolutionary experience but to establish political rules and legal mechanisms that would insure future changes without revolution. In a democratic city there would be no Bastille to be seized. Public education would form free and responsible citizens, not revolutionaries.
Rothschild (2001) argues that Condorcet has been seen since the 1790s as the embodiment of the cold, rational Enlightenment. However she suggests his writings on economic policy, voting, and public instruction indicate different views both of Condorcet and of the Enlightenment. Condorcet was concerned with individual diversity; he was opposed to proto-utilitarian theories; he considered individual independence, which he described as the characteristic liberty of the moderns, to be of central political importance; and he opposed the imposition of universal and eternal principles. His efforts to reconcile the universality of some values with the diversity of individual opinions are of continuing interest. He emphasizes the institutions of civilized or constitutional conflict, recognizes conflicts or inconsistencies within individuals, and sees moral sentiments as the foundation of universal values. His difficulties call into question some familiar distinctions, for example between French, German, and English-Scottish thought, and between the Enlightenment and the counter-Enlightenment. There was substantial continuity between Condorcet's criticism of the economic ideas of the 1760s and the liberal thought of the early 19th century.
The Lycée Condorcet in the rue du Havre, in the 9th arrondissement of Paris, is named in his honour, as are streets in many French cities.
The Declaration of the Rights of Man and of the Citizen, set by France's National Constituent Assembly in 1789, is a human civil rights document from the French Revolution.
The Age of Enlightenment was an intellectual and philosophical movement that dominated the world of ideas in Europe during the 18th century, the "Century of Philosophy".
Anne Robert Jacques Turgot, Baron de l'Aulne, commonly known as Turgot, was a French economist and statesman. Originally considered a physiocrat, he is today best remembered as an early advocate for economic liberalism. He is thought to be the first economist to have recognized the law of diminishing marginal returns in agriculture.
Antoine Louis Claude Destutt, comte de Tracy was a French Enlightenment aristocrat and philosopher who coined the term "ideology".
Meliorism is an idea in metaphysical thinking holding that progress is a real concept leading to an improvement of the world. It holds that humans can, through their interference with processes that would otherwise be natural, produce an outcome which is an improvement over the aforementioned natural one.
Olympe de Gouges, born Marie Gouze, was a French playwright and political activist whose writings on women's rights and abolitionism reached a large audience.
The philosophes were the intellectuals of the 18th-century Enlightenment. Few were primarily philosophers; rather, philosophes were public intellectuals who applied reason to the study of many areas of learning, including philosophy, history, science, politics, economics, and social issues. They had a critical eye and looked for weaknesses and failures that needed improvement. They promoted a "republic of letters" that crossed national boundaries and allowed intellectuals to freely exchange books and ideas. Most philosophes were men, but some were women.
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Sophie de Condorcet, best known as Madame de Condorcet, was a prominent salon hostess from 1789 to the Reign of Terror, and again from 1799 until her death in 1822. She was the wife, then widow, of the mathematician and philosopher Nicolas de Condorcet, who died during the Reign of Terror. Despite his death, and the exile of her brother Marshal Emmanuel, Marquis de Grouchy between 1815 and 1821, she maintained her own identity and was well-connected and influential before, during, and after the French Revolution.
Arthur O'Connor, was a United Irishman and later a general in Napoleon's army.
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The Declaration of the Rights of the Man and of the Citizen of 1793 is a French political document that preceded that country's first republican constitution. The Declaration and Constitution were ratified by popular vote in July 1793, and officially adopted on 10 August; however, they never went into effect, and the constitution was officially suspended on 10 October. It is unclear whether this suspension was thought to effect the Declaration as well. The Declaration was written by the commission that included Louis Antoine Léon de Saint-Just and Marie-Jean Hérault de Séchelles during the period of the French Revolution. The main distinction between the Declaration of 1793 and the Declaration of the Rights of Man and of the Citizen of 1789 is its egalitarian tendency: equality is the prevailing right in this declaration. The 1793 version included new rights, and revisions to prior ones: to work, to public assistance, to education, and to resist oppression.
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Historians since the late 20th century have debated how women shared in the French Revolution and what long-term impact it had on French women. Women had no political rights in pre-Revolutionary France; they were considered "passive" citizens, forced to rely on men to determine what was best for them. That changed dramatically in theory as there seemingly were great advances in feminism. Feminism emerged in Paris as part of a broad demand for social and political reform. The women demanded equality to men and then moved on to a demand for the end of male domination. Their chief vehicle for agitation were pamphlets and women's clubs, especially the Society of Revolutionary Republican Women. However, the Jacobin (radical) element in power abolished all the women's clubs in October 1793 and arrested their leaders. The movement was crushed. Devance explains the decision in terms of the emphasis on masculinity in wartime, Marie Antoinette's bad reputation for feminine interference in state affairs, and traditional male supremacy. A decade later the Napoleonic Code confirmed and perpetuated women's second-class status.