"L'art de la médecine consiste à distraire le malade pendant que la nature le guérit."

~ Voltaire

"The art of medicine consists in distracting the unwell person while nature heals him."

#Quote #Voltaire

It is difficult to free fools from the chains they revere.
-- Voltaire

⬆ #Wisdom #Quotes #Voltaire #Fools #Freedom

⬇ #Photography #Panorama #ChacoCanyon #PuebloBonito #Ruins #360panorama #NewMexico

Furio Jesi, uno strumento affilatissimo per confrontarsi con il presente https://www.carmillaonline.com/2026/02/06/furio-jesi-uno-strumento-affilatissimo-per-confrontarsi-con-il-presente/ #GianfrancoDeTurris #macchinamitologica #CharlesBaudelaire #PierPaoloPasolini #AndreaCavalletti #culturadidestra #SalvatoreSpina #FélixGuattari #GillesDeleuze #EnricoManera #KarolyKereny #MarcelProust #Recensioni #ThomasMann #FurioJesi #PaoloLago #Voltaire #rivolta #WuMing1 #Festa #mito

[blogue / rappel] Les arpents de neige de #Voltaire et de Mario Polèse • https://oreilletendue.com/2026/01/27/curiosite-voltairienne-et-quebecoise/ • #lumières #oreilletendue

Marchad siempre por el camino de la verdad... burlándoos.

#Voltaire

“Stercus accidit”*…

As we try to understand the rifts afflicting our nation and world, many turn to Marx and his framework of class. But in a provocative essay, Catherine Nichols suggests that it was David Hume (in an 1752 essay that identified the unfettering of wealth from land) who identified the origin of our political divisions…

Describing the political map in terms of Left and Right is an accepted convention all over the world, almost to the point of cliché. Yet it is surprisingly complicated to explain whose interests lie on each side of this spectrum. For example, if the Left supports the interests of workers over the interests of employers, why are Left-leaning regions of the United States and elsewhere in the world among the richest? When Japan and South Korea sought to become economic powerhouses in the later 20th century, they adopted Leftist policies such as strong public education, universal healthcare and increased gender equality – if countries seeking to compete in capitalist arenas adopt broadly Leftist policies, then how do we explain why Leftists are always talking about overthrowing capitalism? And if the Left is somehow both the party of workers’ rights and the party of material wealth, then whose interests are supported by the Right? Given such contradictions, how did these terms become so central to modern politics?

The terms ‘left’ and ‘right’ come from the seating arrangements in the National Assembly during the French Revolution, where the combatants used the medieval estate groupings to define their battle lines. According to their writings, land-owning aristocrats (the Second Estate) were the party of the Right, while the interests of nearly everyone else (the Third Estate) belonged to the Left. This Third Estate included peasants working for the landowners but also every other kind of business owner and worker. Decades later, Karl Marx offered a different analysis of capitalism: he put owners of both land and businesses together on one side (the bourgeoisie), while grouping workers from fields and factories on the other side (the proletariat) in a single, world-wide class struggle. The trouble with both these ways of parsing Left and Right is that voting patterns never seem to line up with class. Both historic analyses leave us with questions about the contemporary world – and not just the paradox of why so many Left-leaning places are so rich. Why, for example, do working-class conservatives appear to vote against their material interests, year in and year out, across generations?

The 18th-century philosopher and political theorist David Hume had answers to these questions, though he was writing decades before the French Revolution. While his essay ‘Of Public Credit’ (1752) was a warning about the dangers of Britain’s increasing reliance on debt financing, his apocalyptic vision of the future turned out to describe some features of our current political map surprisingly well. Hume was writing because he believed that debt financing had the power to upend Europe’s traditional power structure and culture by creating a new source of money divorced from tradition or responsibility: stocks and bonds. Unlike land, anyone with some cash could buy war bonds and get an immediate passive income in the form of interest. This was the thin end of the wedge caused by the debt financing that Hume believed was destroying every part of society. The governments of antiquity, Hume argued, saved money to use in battle and then waged wars in self-defence, or else to expand their territory. But the British had invented a new form of warfare that Hume saw no precedent for, even in the merchant states of Nicollò Machiavelli’s Italy: war for trade, funded with money borrowed from private stockholders…

[Nichols unpacks Hume’s observations (centrally, that three groups with stakes in the status quo, heretability, and the sanctity of “family and family hierarchy”tradition”– landowners, aging parents, and want to preserve old power structures, including the family– and traces their relevance, from Hume’s time to ours…]

… There are many reasons for people aligning Right or Left, which is why analyses of class and material interests fall short of describing the realities of people’s politics. Hume foresaw that these specific groups would resent the economic sea-change of the 18th century – and he was correct. Many people would rather have land and power than money and liberty.

Still, the power of the Right hasn’t doomed the Left – no more than the Spanish Inquisition doomed the rise of the Left in 18th-century England and France. As long as governments want to keep the value of their currencies from falling, someone in their ranks will be using the methods of the Left and inventiveness that brought us everything from our banking system to gay marriage. We don’t need to resurrect communism or focus narrowly on class, following Marx. The experiments are far from over, and we should remember that the Left is generally where money comes from in modern times. We give away too much power when we forget it…

Rethinking Right and Left: “Landholder vs stockholder,” from @catherinenichols.bsky.social in @aeon.co.

As for how it’s going at the moment (and further to Hume and the quote in this post’s title), see: “MAGA’s Betrayal of Small Business,” from @pkrugman.bsky.social.

* “shit happens”– often attributed to David Hume, reflecting his skeptical view that human understanding, particularly of cause-and-effect, is limited to habitual belief from experience, implying that unforeseen, messy outcomes (“shit”) inevitably occur in life despite our reasoning.

###

As we sort the Whigs from the Tories, we might recall that it was on this date 1656 that Blaise Pascal (writing under the pseudonym Louis de Montalte) published the first of his Provential Letters (Lettres provinciales), a series of eighteen polemical letters using humor to attack Jesuits for their use of  casuistry and their moral laxity. Though the Letters were a popular success, they had little immediate effect on politics or the clergy. But they influenced later French writers like Voltaire and Jean-Jacques Rousseau and ultimately persuaded Pope Alexander to condemn “laxity” in the church and order a revision of casuistic texts.

source

#TheCallOfTheWild by #JackLondon

Follow Buck, a pampered pet turned sled dog, as he answers the urge of the North. A rugged tale of survival and the spirit of the wild. 🐾❄️

Read here: https://kensbookinfo.blogspot.com/2018/12/the-call-of-wild-by-jack-london.html

#Candide by #Voltaire

A hilarious, globe-trotting satire on mindless optimism. Is this truly "the best of all possible worlds"? Voltaire’s wit is razor sharp! 🌍😂

Read here: https://kensbookinfo.blogspot.com/2018/11/candide-by-voltaire.html

@401matthall

#books
#fiction
#novel
#Voltaire

The most important decision you make is to be in a good mood

— Voltaire

#Stoic #Stoicism #Voltaire

[blogue / rappel] Jacques Sternberg, les chats et #Voltaire • https://oreilletendue.com/2026/01/06/curiosite-voltairienne-et-feline/ • #lumières #oreilletendue

“ #Opinions have caused more ills than the plague or earthquakes on this little globe of ours.” - #Voltaire

Ce premier #vendredilecture 2026 m’en restent encore quelques pages de « La bibliothèque retrouvée » par #VanessadeSenarclens, Genevoise prof de littérature française depuis 30 ans à l’Université Humboldt de Berlin, qui c’était mise à la redécouverte de la bibliothèque disparue de sa belle-famille dont les origines datent de l’époque de #Voltaire à la cour de Frédéric II à Potsdam – collection fondée par #FriedrichWilhelmvonderOsten, chambellan du roi de Prusse inspiré des Lumières et des encyclopédistes, que ses héritiers ont dû laisser dans le château familial poméranien en fuyant devant l’Armée rouge dans les derniers jours de la Seconde Guerre mondiale.

[blogue / rappel] #Voltaire et la chasse • https://oreilletendue.com/2025/12/30/curiosite-voltairienne-et-cynegetique/ • #lumières #oreilletendue #littqc

Life is thickly sown with thorns. I know no other remedy than to pass rapidly over them. The longer we dwell on our misfortunes the greater is their power to harm us.

— Voltaire

#Stoic #Stoicism #Voltaire

The Deep Dark Terroir of the Soul

This is the third and final part of the Thicket Series:
Part 1: Logic of the Thicket and the Unsearchable Web
Part 2: The Architecture of Resistance

The history of the working subject might be best understood not as a ledger of wages or a sequence of industrial breakthroughs, but as a study in the migration of the Master. In the eighteenth century, the Master was a concrete presence, a figure residing in the castle or the cathedral, distinct from the worker by a physical and social chasm. One knew where the authority lived because one could see the smoke from its chimneys. By the nineteenth century, this figure had moved into the factory office, closer to the rhythm of the machine but still identifiable by the suit and the watch. The twentieth century saw a further dissolution; the Master became atmospheric, blending into the very walls of the institutions that housed us—the schools, the hospitals, the barracks.

And yet, it is in the twenty-first century that we witness the final and perhaps most unsettling migration. The Master has moved inside. It has taken up residence within the worker’s own mind, adopting the voice of the ego and the language of self-optimization. This internal migration has fundamentally altered the nature of exhaustion, shifting it from the physical depletion of the muscle to a profound infarction of the soul. To understand how we might resist such an intimate occupation, we must trace the lineage of this fatigue, moving from Voltaire’s eighteenth-century refuge of the Garden to the contemporary diagnosis of the Burnout Society, and finally, to an emerging architecture of resistance that might be called the Logic of the Thicket.

The story begins in 1759, amid the wreckage of a world governed by grand, often violent, narratives. When Voltaire published Candide, the prevailing philosophical mood was one of forced optimism. Leibniz had posited that we lived in “the best of all possible worlds,” a claim that felt increasingly like a cruel joke to those living through the arbitrary brutalities of the era—the Lisbon earthquake, the Seven Years’ War, and the relentless inquisitions of both church and state. For the subject of the 1700s, the Master was external and undeniable. Life was a sequence of calamities administered from above.

In the final pages of Candide, after a lifetime spent traversing a world of rape, slavery, and disaster in search of Leibnizian meaning, the protagonist reaches a quiet, radical conclusion. He rejects the grand debates and the lofty theorizing of his companions with a simple, grounded imperative: Il faut cultiver notre jardin—we must cultivate our garden.

At this historical juncture, the Garden was more than a hobby; it was a strategy of containment. It served as a physical and psychological wall against a world that had grown too chaotic to manage. Voltaire suggested that simple, manual labor was the only effective shield against the primary threats of the human condition, which he identified as the Three Evils: Boredom, Vice, and Need. In the Garden, work was a form of retreat. It solved the problem of Need by providing physical sustenance—potatoes and produce—at a time when biological survival was never guaranteed. It addressed Boredom by occupying the hands and the mind with the repetitive, rhythmic care of the earth, saving the worker from the existential dread of idleness. And it warded off Vice by providing a sanctuary from the moral decay of the court and the city, replacing political intrigue with the honest friction of the soil.

The Garden was a place of safety because it was bounded. To work was to narrow one’s world to the reach of one’s own hands, creating a small, controllable private sphere where the Master’s voice was, for a moment, silenced by the sounds of the harvest.

However, this sanctuary could not withstand the arrival of the steam engine. As the nineteenth century progressed, the Garden was paved over by the Factory. The peasantry was pulled from the land and funneled into the burgeoning cities, where the nature of labor underwent a violent transformation. Karl Marx, observing this shift, identified the collapse of Voltaire’s dream. In the industrial setting, the worker could no longer cultivate a garden because they owned neither the seeds nor the harvest. They did not even own their own time.

This was the era of Coercion. Marx’s diagnosis of Alienation described a worker severed from the product of their labor, from the act of production, and from their own Gattungswesen, species-essence. The Master was now the Capitalist, and exhaustion was a physical reality—a depletion of calories and muscle. Resistance, accordingly, was also physical: the strike, the riot, the seizure of the machine. The goal was to reclaim the physical Garden that had been stolen.

As we moved into the twentieth century, the nature of control shifted again. Physical coercion, while effective, was inefficient; it bred visible resentment and the constant threat of revolution. Systemic power realized it was far more effective to train workers to police themselves. Michel Foucault described this as the Disciplinary Society, where the factory model was replicated across all social institutions. The governing logic became the Panopticon—the internalized gaze. The worker of this era was a docile body, governed by the operating verb Should. You should be on time; you should follow procedure. While the Master was becoming more abstract—a set of norms rather than a man in a tall hat—the enemy was still technically outside. There was still a door one could walk through at the end of a shift.

The true transformation occurred at the turn of the twenty-first century, a transition captured with clinical precision by Byung-Chul Han. Han argues that the Disciplinary Society has collapsed, replaced by the Achievement Society. The modal verb has shifted from Should to Can. The demand is no longer “You must obey,” but “Yes, you can.”

This shift has proven catastrophic for the psyche. In the old world of coercion, there was a limit; when the shift was over, the worker was, in a sense, free. But in the Achievement Society, the worker is an “entrepreneur of the self.” We are no longer exploited by an external boss so much as we exploit ourselves. We voluntarily work eighty hours a week not because of a threat of the lash, but because of a desire to “optimize” our personal brands and “reach our potential.”

The Master has completed its migration. We carry the Panopticon in our pockets and in our egos. In this state, the Garden is no longer a retreat; it has become a performance stage. We still cultivate, but we do so frantically, documenting the process for the digital gaze, tracking our productivity metrics, and feeling a gnawing guilt that our harvest isn’t as aesthetic or impactful as our neighbor’s. The boundary between the private and the public has dissolved into a smooth, legible –searchable– surface.

In this environment of total transparency, the Three Evils have mutated into contemporary monsters. Need is no longer about physical starvation; it has become Status Anxiety—the insatiable requirement for recognition and digital legibility. Boredom has been replaced by Hyper-Attention; we are never idle, but we are never at rest, trapped in a shallow, frantic multitasking that Han calls the “vice of the click.” And Vice itself has become Self-Exploitation—the auto-aggression of working oneself into a depression under the guise of self-fulfillment.

By 2024, the smoothness of our digital existence had become total. Silicon Valley had successfully turned the world into a frictionless landscape where data and capital flow without resistance. Algorithms now manage the Uber driver and the freelance coder alike, using gamification to nudge behavior through a mathematical black box. We have become Tourists in a digital world built by others, wandering through clean, well-lit interfaces that prioritize searchability, SEO, above all else. If a thing is legible, it can be indexed; if it is indexed, it can be exploited.

This brings us to the threshold of 2025 and the emerging response found in the Logic of the Thicket. If the Garden was a strategy of containment and the Factory was a site of coercion, the Thicket is a strategy of opacity.

A thicket is not a garden. It is messy, dense, and difficult to navigate. It does not possess the neat rows or the clear boundaries of Voltaire’s refuge. Instead, it is defined by friction. To resist the smoothness of the modern Achievement Society, the worker must transition from being a Tourist to being an Explorer. The Tourist consumes intelligibility—the ease of the app, the clarity of the interface. The Explorer, by contrast, generates place through the introduction of friction.

The Logic of the Thicket suggests that we cannot return to the eighteenth-century Garden. The walls are too brittle; databases will index the soil and an AI will recommend the fertilizer before the first seed is planted. Instead, the modern subject must create contexts that are unsearchable. This does not mean a total withdrawal from the world, but rather an engagement on terms that are too complex, too local, and too nuanced for an algorithm to easily optimize.

We might re-examine Voltaire’s Three Evils through the lens of this new architecture to see if the Thicket offers a viable path forward.

First, consider the evil of Need. In our current context, Need has become the fear of Irrelevance. In a smooth world, the worker is a standard, interchangeable part. If your work is legible—easy to measure and automate—you live in constant fear of economic obsolescence. This is the condition of the smooth professional: the software engineer whose code is indistinguishable from the output of a Large Language Model, the copywriter producing content that mirrors a thousand other blog posts, or the middle manager whose primary function is the transmission of standardized project plans. These roles are vulnerable because they lack friction; they offer no resistance to the efficiency of the machine.

The Thicket addresses this through the concept of Terroir. In the culinary world, terroir refers to the specific qualities of soil, climate, and tradition that give a wine or a cheese its unreplicable character. In the world of labor, terroir is the infusion of one’s work with local context, historical depth, and human idiosyncrasy.

For this blog, the terroir is found in the deliberate, often difficult work of communal deep-reading and historical synthesis. Here, history is not viewed as a sequence of headlines, but as a series of vast, slow-moving machines—intellectual contraptions that take centuries to build and even longer to fully start. By examining the past through this mechanical lens, the thinker begins to see the world not as a “smooth” stream of current events, but as a dense thicket of long-term trajectories.

The process behind this blog—reading deep into difficult texts, engaging in exhaustive discussions with other thinkers, and synthesizing these influences through a deliberate collaboration with artificial intelligence—is itself a “thick” form of labor. It is a method of finalizing thought that creates a durable value, one that cannot be mimicked by a prompt-engineered shortcut. By making your work “thick”—laden with specific references, local nuances, and the friction of deep thought—you make yourself un-automatable. The machine can navigate a smooth database, but it struggles to traverse a thicket of idiosyncratic human insights that are anchored in the deep time of historical machinery. The Thicket ensures survival not by making the worker more efficient, but by making them indispensable through their unique, unsearchable “friction.”

Next, the evil of Boredom has mutated into Passive Consumption. We are over-stimulated but spiritually idle, doom-scrolling through a world where nothing we do actually changes the environment. We are Tourists in the digital landscape, consuming the “intelligibility” of others. The Thicket solves this by demanding active navigation. In a world where algorithms predict what we want before we know it, the Thicket reintroduces the struggle of discovery. You cannot be “bored” when you are bushwhacking through a complex structure of your own making, or when you are trying to understand the slow grinding of a historical machine that began its first revolution centuries ago. The joy of the Thicket is the joy of the Explorer—the realization that the landscape is resisting you, and that you must exert agency to move through it.

Finally, Vice has become Algorithmic Complicity—the moral laziness of letting an interface decide who we speak to, what we read, and how we spend our time. It is the vice of “disindividuation,” allowing ourselves to be smoothed down into a demographic data point. The Thicket forces a return to Virtue through Agency. To build a thicket is to refuse to be effortlessly “known.” It requires the “virtue” of privacy and the patience of shared inquiry. A “network” is smooth; you connect with a click. A “community” is a thicket; it requires negotiation, trust, and the willingness to engage with the “messiness” of other people. It requires the slow effort to inhabit a text that refuses to be summarized by an executive summary or a bulleted list.

The journey from 1759 to 2025 is a circle that does not quite close. Voltaire’s worker fled the violence of kings into the Garden, seeking a physical retreat. Marx’s worker lost that garden and fought to reclaim the tools. Han’s worker internalized the factory, turning their own mind into a sweatshop of positivity. And the worker of 2025 now realizes that the mind itself has been mapped.

The only remaining escape is to leave the Garden—which has become a trap of transparency—and enter the Thicket. There is a critical difference here: the Garden was intended to be safe, but the Thicket is defensive. It is a posture for a hostile territory. It saves us from Boredom by making life difficult again. It saves us from Vice by requiring conscious choice rather than algorithmic default. And it saves us from Need by ensuring we remain human enough that the machines cannot find a way to replace the specific texture of our presence.

It is a harder path than the one Candide chose, but in a world where the Master lives in the code, it may be the only path left. The mandate for the contemporary soul is no longer simply to cultivate, but to grow something so dense and so deeply rooted that the algorithm, for all its processing power, simply cannot find the way in. We look toward the edge of the woods, not for a way out, but for a way to disappear into the depth of the growth.

Coda: The Machinery of the Thicket

This essay is not merely a reflection on labor; it is a byproduct of the very “Logic of the Thicket” it describes. To write it was to engage in a form of “thick” labor—a deliberate resistance to the high-speed, surface-level synthesis typical of the Achievement Society. Below is the intellectual architecture and the process that generated this piece.

The Conceptual Bedrock

The essay’s trajectory is built on a specific lineage of thinkers who have tracked the migration of power from the town square into the central nervous system:

• Voltaire (Candide, 1759): Provides the initial defensive posture—the Garden. His “Three Evils” (Boredom, Vice, Need) serve as the recurring benchmarks for human exhaustion.1
• Karl Marx: Used here to mark the collapse of the private garden. The transition from Sustenance to Alienationis the first great rupture in the history of the working subject.
• Michel Foucault: His concept of the Disciplinary Society and the Panopticon explains how the Master became “atmospheric.” It is the era of the “Should.”
• Byung-Chul Han (The Burnout Society): The pivotal contemporary influence. Han’s shift from the “Should” (Foucault) to the “Can” (Achievement) explains why modern exhaustion is an “infarction of the soul.”
• Yuk Hui: His work on Technodiversity and the “recursive” nature of history informs the transition from the Tourist to the Explorer. He suggests that we cannot escape technology, but we must diversify our localrelationship to it.

The Process: Generating “Terroir”

The writing of this piece followed a “thick” methodology designed to avoid the “smooth” output of standard digital content:

1. Deep Reading as Resistance: Instead of relying on summaries, the process involved “bushwhacking” through the primary texts. This creates Friction—the slow realization of meaning that cannot be automated.
2. Mechanical Synthesis: Viewing history as a series of Slow-Moving Machines. By treating the transition from the Printing Press to the LLM as a mechanical evolution rather than just “progress,” we can see the gears of authority shifting.
3. Collaborative Friction (AI as a Grinding Stone): Rather than using AI to generate the text, it was used as a sparring partner to test the “thickness” of the ideas. If the AI could predict the next point too easily, the point was discarded as being “too smooth.”
4. The Infusion of Local Context: The essay intentionally uses specific, non-indexable metaphors—like the Thicket and Terroir—to anchor the abstract philosophy in a visceral, earthy reality.

The Goal: The Unsearchable Life

The ultimate aim of this “Coda” is to encourage the reader to see their own intellectual life as a Terroir. The “Master in the code” thrives on standardized, legible data. By engaging in deep history, difficult synthesis, and private creation, you grow a thicket. You become a “place” that is too complex for a map, a subject that is too dense for an algorithm, and a worker whose exhaustion is finally, once again, your own.

#AchievementSociety #AI #AlgorithmicComplicity #Alienation #Art #artificialIntelligence #Automation #BurnoutSociety #ByungChulHan #Candide #CriticalTheory #CulturalCritique #DeepDarkTerroir #DeepReading #DigitalSmoothness #DigitalThicket #Enlightenment #Friction #HistoricalMachinery #history #HistoryOfLabor #HumanAgency #InfarctionOfTheSoul #KarlMarx #LLMs #MichelFoucault #Opacity #philosophy #PostDigital #Resistance #SelfOptimization #SlowWeb #SpeciesEssence #SpeculativeNonFiction #SystemsTheory #Technodiversity #technology #TheDisciplinarySociety #TheExplorerVsTheTourist #TheGarden #TheMaster #ThePanopticon #Unsearchable #Voltaire #writing #YukHui

[blogue / rappel] Le cheveu voltairien • https://oreilletendue.com/2025/12/16/curiosite-voltairienne-et-capillaire/ • #lumières #voltaire #çasentlacoupe #oreilletendue

𝑯istoire et 𝗖inema

𝐁𝐞𝐚𝐮𝐦𝐚𝐫𝐜𝐡𝐚𝐢𝐬 l'Insolent
Film Français réalisé par Édouard Molinaro en 1996

*Formellement Beaumarchais l’insolent est un film assez agréable!

#Beaumarchais #ÉdouardMolinaro #FabriceLuchini #SandrineKiberlain #ClaireNebout #FlorenceThomassin #Voltaire #PierreAugustinCaron #ArthurLee #USA #FilmDuDimancheSoirHistoireEtCinéma #cinegenres #vidéothèqueidéale #cinema #culte #classic #histoire #history

𝐄n 𝐒avoir 𝐏lus:
https://cinegenres.com/film-du-jour/

Cult of the Supreme Being

Also known as (in French): Culte de l’Etre supreme. This cult was a form of Deism established by Maximilien Robespierre during the French Revolution.

This was supposed to be the intended state religion of France & a replacement for its rival, the Cult of Reason & also a replacement for Roman Catholicism. It went unsupported after the fall of Robespierre. This cult, along with the Cult of Reason, was officially banned by First Consul Napoleon Bonaparte in 1802.

The French Revolution led to many radical changes in France. One of the most fundamental changes was the official rejection of religion.

The 1st new major organized school of thought came out under the umbrella term: the Cult of Reason. The Cult of Reason purified a mix of mainly atheistic views into an anthropocentric philosophy. Anthropocentric is another word for Human Supremacy or Human Exceptionism. No gods were worshipped, at all, in the Cult of Reason.

The straight-up rejection of any or all godhead horrified Robespierre. He wasn’t a fan of Catholicism, but he had a special distain for atheism. He thought that a belief in a supreme being was important for social order. He’d quote Voltaire: “If God didn’t exist, it would be necessary to invent Him.”

In late 1793, Robespierre gave a fiery denunciation of the Cult of Reason & its advocates. He then gave his own vision for a proper Revolutionary religion. As 1 does. Devised entirely, almost, by Robespierre, the Cult of the Supreme Being was authorized by the National Convention on May 7, 1794 as the civic religion of France.

France, as of 2025, doesn’t have an official state religion. This was established by a 1905 law that bans the state government from funding, or recognizing any religion.

On May 7, 1794, the National Convention established the Worship of the Supreme Being. The opening articles of the Decree Establishing the Worship of the Supreme Being of the 18th Floreal of the Year II (Floreal was the 8th month of the French Republic calendar.) declared: 1) The French People recognize the existence of the Supreme Being & the Immortality of the Soul. 2) They declare that the best service of the Supreme Being is the practice of man’s duties. 3) They set among the most important of these duties the detestation of bad faith & traitors by caring for the unfortunate, respecting the weak, defending the oppressed, doing unto others all the good one can, & not being unjust towards anyone.

Robespierre dedicated festivals to the Supreme Being, to Truth, Justice, (& the American way…we’ll show ourselves out…), Modesty, Friendship, Frugality, Fidelity, Immortality, Misfortune, etc. The Cult of the Supreme Being was based on the creed of the Savoy chaplain that Jean-Jacques Rousseau had outlined in Book IV of Emile. Emile (or On Education) is a treatise on the nature of education & on the nature of man, written by Jean-Jacques Rousseau, who considered it to be the “best & most important” of all his writings.

To start off the new state religion, Robespierre declared that 20 Prairial Year II (June 8, 1797, also the Christian holiday of Pentecost.) would be a national celebration of the Supreme Being & future republican holidays were to be held every 10th day – the days of rest (decadi) in the new French Republican Calendar.

The Cult of the Supreme Being & its festival may have contributed to the Thermidorian Reaction & the downfall of Robespierre. With Robespierre’s death at the guillotine on July 28, 1794, the cult lost all official sanctions & disappeared from public view. It was officially banned by Napoleon on April 8, 1802 with his Law on Cults of 18 Germinal, Year X.

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#1802 #18thFlorealOfTheYearIi #1905 #20PrairialYearIi #28July1794 #7May1794 #8April1802 #8June1794 #anthropocentricPhiloshsophy #atheist #catholicism #cultOfReason #cultOfTheSupremeBeing #culteDeLetreSupreme #decadi #decreeEstablishingTheWorshipOfTheSupremeBeing #deism #emile #firstConsulNapoleonBonaparte #france #french #frenchRevolution #godhead #guillotine #humanExceptionism #humanSupremacy #jeanJacquesRousseau #late1793 #lawOnCultsOf18GerminalYearX #maximilienRobespierre #napoleonBonaparte #nationalConvention #onEducation #pentecost #romanCatholicism #thermidorianReaction #voltaire