The first book by the great French radical historian Maurice Dommanget (1888–1976) to be translated into English, this book is an engaging, sympathetic telling of the life and works of Sylvain Maréchal (1750–1803), an unjustly forgotten figure of the French Revolutionary era. Maréchal was not only a militant atheist and opponent of royalty, but, as the author of the Manifesto of the Equals he laid the groundwork for modern communism. With an introduction by Jean-Numa Ducange.

This is a bold new history of the sans-culottes and the part they played in the French Revolution. It tells for the first time the real story of the name now usually associated with urban violence and popular politics during the revolutionary period. By doing so, it also shows how the politics and economics of the revolution can be combined to form a genuinely historical narrative of its content and course. To explain how an early eighteenth-century salon society joke about breeches and urbanity was transformed into a republican emblem, Sans-Culottes examines contemporary debates about Ciceronian, Cynic, and Cartesian moral philosophy, as well as subjects ranging from music and the origins of government to property and the nature of the human soul. By piecing together this now forgotten story, Michael Sonenscher opens up new perspectives on the Enlightenment, eighteenth-century moral and political philosophy, the thought of Jean-Jacques Rousseau, and the political history of the French Revolution itself.

Socialism was man's most ambitious attempt to supplant religion with a doctrine claiming to ground itself in """"science."""" Indeed, no religion ever spread so far so fast. Yet while socialism had established itself as a fact of life by the beginning of the 20th century, it did not create societies of abundance or give birth to """"the New Man."""" Each failure inspired new searches for the path to the promised land; revolution, communes, social democracy, Communism, Fascism, Third World socialism. None worked, and some exacted staggering human tolls. Then, after two hundred years of wishful thinking and fitful governance, socialism suddenly imploded in a fin du siecle drama of falling walls and collapsing regimes. In Heaven on Earth, Joshua Muravchik traces this fiery trajectory through sketches of the thinkers and leaders who developed the theory, led it to power, and presided over its collapse. We see such dreamers and doers as the French revolutionary Gracchus Babeuf, whose """"Conspiracy of Equals"""" were the first to try to outlaw private property; Robert Owen, who hoped to plant a model socialist utopia in the United States; Friedrich Engels, who created the cult of Karl Marx and """"scientific"""" socialism; Benito Mussolini, self proclaimed socialist heretic and inventor of Fascism; Clement Attlee, who rejected the fanatics and set out to build socialism democratically in Britain; Julius Nyerere, who merged social democracy and communism in the hope of making Tanzania a model for the developing world; and Mikhail Gorbachev, Deng Xiaoping and Tony Blair, who became socialism's inadvertent undertakers. Muravchik's accomplishment in Heaven on Earth is to tell a story filled with character and event while at the same time giving us an epic chronicle of a movement that tried to turn the world upside down--and for a time succeeded.

The revolutionary ideals of equality, communal living, proletarian morality, and technology worship, rooted in Russian utopianism, generated a range of social experiments which found expression, in the first decade of the Russian revolution, in festival, symbol, science fiction, city planning, and the arts. In this study, historian Richard Stites offers a vivid portrayal of revolutionary life and the cultural factors--myth, ritual, cult, and symbol--that sustained it, and describes the principal forms of utopian thinking and experimental impulse. Analyzing the inevitable clash between the authoritarian elements in the Bolshevik's vision and the libertarian behavior and aspirations of large segments of the population, Stites interprets the pathos of utopian fantasy as the key to the emotional force of the Bolshevik revolution which gave way in the early 1930s to bureaucratic state centralism and a theology of Stalinism.