When the Bastille was stormed on July 14, 1789, it wasn’t a crowd of breeches-wearing professionals that attacked the prison, freed the internees, and killed its superintendent, carrying off his head on a pike. It was the working people of Paris, who didn’t wear breeches, the sans-culottes. In the course of the French Revolution the sans-culottes questioned the economic system, the nature of property, the role and even the legitimacy of religion, and for the first time placed class relations at the heart of a revolutionary upheaval. They did so in an often-inchoate fashion, but they were new players on the stage of history, and the Revolution constituted their learning curve. The Permanent Guillotine is an anthology of figures who expressed the will and wishes of this nascent revolutionary class, in all its rage, directness, and contradictoriness. Taken together, these documents provide a full portrait of the left of the left of the Revolution, of the men whose destruction by Robespierre allowed for Robespierre himself to be destroyed and for all the progressive measures they advocated and he implemented to be rolled back. The Revolution they made was ultimately stolen from them, but their attempt was a fertile one, as their ideas flourished in the actions of generations of French revolutionaries.

The Man Who Thought He Was Napoleon is built around a bizarre historical event and an off-hand challenge. The event? In December 1840, nearly twenty years after his death, the remains of Napoleon were returned to Paris for burial—and the next day, the director of a Paris hospital for the insane admitted fourteen men who claimed to be Napoleon. The challenge, meanwhile, is the claim by great French psychiatrist Jean-Étienne-Dominique Esquirol (1772–1840) that he could recount the history of France through asylum registries. From those two components, Laure Murat embarks on an exploration of the surprising relationship between history and madness. She uncovers countless stories of patients whose delusions seem to be rooted in the historical or political traumas of their time, like the watchmaker who believed he lived with a new head, his original having been removed at the guillotine. In the troubled wake of the Revolution, meanwhile, French physicians diagnosed a number of mental illnesses tied to current events, from “revolutionary neuroses” and “democratic disease” to the “ambitious monomania” of the Restoration. How, Murat asks, do history and psychiatry, the nation and the individual psyche, interface? A fascinating history of psychiatry—but of a wholly new sort—The Man Who Thought He Was Napoleon offers the first sustained analysis of the intertwined discourses of madness, psychiatry, history, and political theory.

When the Bastille was stormed on July 14, 1789, it wasn't a crowd of breeches-wearing professionals that attacked the prison, it was the working people of Paris. The Permanent Guillotine is an anthology of figures who expressed the will and wishes of this nascent revolutionary class, in all its rage, directness, and contradictoriness.

This “rich . . . highly enjoyable portrait of an extraordinary moment in French history” introduces us to 7 dazzling aristocrats who rose and fell during the French Revolution (Guardian). Benedetta Craveri reveals the history of the Libertine generation “whose youth coincided with the French monarchy’s final moment of grace—a moment when . . . a style of life based on privilege and the spirit of caste might acknowledge the widespread demand for change, and . . . reconcile itself with Enlightenment ideals of justice, tolerance, and citizenship.” Here we meet 7 characters who Craveri singles out not only for their “romantic character” but also for “the keenness with which they experienced this crisis . . . of the ancien régime, of which they themselves were the emblem.” • Duc de Lauzun • Vicomte de Ségur • Duc de Brissac • Comte de Narbonne • Chevalier de Boufflers • Comte de Ségur • Comte de Vaudreuil These men were at once “irreducible individualists” and true “sons of the Enlightenment”—all of them ambitious to play their part in bringing around the great changes that were in the air. But when the French Revolution came, they found themselves condemned to poverty, exile, and in some cases execution. Telling the parallel lives of these dazzling but little-remembered historical figures, Craveri brings the past to life, powerfully dramatizing a turbulent time that was at once the last act of a now-vanished world and the first act of our own.

In his discussion of the general psychological causes of revolution, LeBon draws detailed illustrations of fundamental points from the French Revolution, especially the period from 1789 to 1800. LeBon's treatment of psychological causes is not confined to crowd actions or to the immediate descriptions of violent episodes in revolutions. He draws upon contemporary French clinical psychology to describe the pathological characteristics of the revolutionary leadership in France and explains many of the events of the period as a consequence of their influence.

God's word illumines the darkness of society. Groen van Prinsterer's Unbelief and Revolution is a foundational work addressing the inherent tension between religion and modernity. As a historian and politician, Groen was intimately familiar with the growing divide between secular culture and the church in his time. Rather than embrace this division, these lectures, originally published in 1847, argue for a renewed interaction between the two spheres. Groen's work served as an inspiration for many contemporary theologians, and as a mentor to Abraham Kuyper, he had a profound impact on Kuyper's famous public theology. Harry Van Dyke, the original translator, reintroduces this vital contribution to our understanding of the relationship between religion and society.