Motives for British Imperialism

Here are my answers to the questions, Mr. Lemons (sorry that I'm late).

1. According to Halstead, why was slavery in decline during the 1880s? How did this affect British Imperialism?

Slavery was in decline because of the Latin American slave revolts. This affected British Imperialism by "dealing with people that are 'undeveloped'".

2. According to Halstead, what did not have an influence on Britain's imperialism? Why? Do you agree on this?

According to Halstead, power did not influence Britain's imperialism because "industry and trade were the bases of British power, not imperialism. I do not agree because British imperialism was caused by a hunger for power.

3. How does Halstead's belief differ from Cobden and other's economic reasons?

Cobden saw imperialism as a bad thing. Halstead said that imperialism is "beneficial and created good government, philanthropy and free trade".

4. What are Halstead's final reasonings on motives for British imperialism?

Halstead says that British Imperialism was motivated by "national security and the protection of free trade, commercial routes, competition, the sphere of influence, settlement, colonization, diplomacy and ideology".

White Man's Burden Questions

OK, Mr. Lemons, here are my answers to the White Man's Burden questions?

1. What does Kipling mean by "the White Man's burden"?

He means that "the White Man's burden" is a European's attempt to convert natives to "the dominant religion" (Christianity).

2. How does Kipling justify imperialism?

He justifies imperialism by stating in his poem that it is a good thingand it could benefit a lot of people.

3. Why might justification be so appealing?

It is very appealing because countries tend to want more power, so they colonized anything that's supposedly non-European to gain more land, resources and more power.

4. Why was religion used as a justification over money, capitalism, the greater good and political strength?

It was used for those stuff because religion probably helped the rise of imperialism.

Industrial Revolution SAQ's (Unit 2 Short Answer Questions)

I: Industrial Revolution

1. How did machines have both a positive and negative impact on the Industrial Revolution?

Machines have a positive impact on the Industrial Revolution by creating more products in less time, which means that the companies earn more money and the products are cheaper. They also have a negative impact on the Industrial Revolution by the fact that the workers get paid less.

3. How did crop rotation help support the growing population?

Crop rotation helps support the growing population by helping farmers grow more food annually, which could mean less starvation and cheaper food prices.


II: Social Ramifications

1. What social developments might be attributed to industrialization?

Better agriculture, better industries and better technology might attribute to industrialization.

3. How did working conditions change after the Factory Acts?

After the Factory Acts, women and children got to work less and working conditions might have been a little better.


III: Inventors and Inventions

1. What effect did the Cotton Gin have on the slave population in the South?

The cotton gin helped seperate cotton fibers from the seeds, so it was designed to help slaves with their jobs on the plantations. However, the owners wanted more slaves to pick cotton for the cotton gin, so it did not really help reduce the slave population.

6. How is the Alternating Current an advancement over Direct Current?

The Direct Current is just one wave going in one direction. For example, with the Direct Current, one can have a room either always lighted up or always dark. The Alternating Current is like a light switch. One can light up a room or darken it, which could save electricity bills.


IV: Second Industrial Revolution and Mass Society

4. How did the transportation industry change family structure and life?

The transportation industry created new ways of transportations for a cheap price, so many families can visit their relatives that live far away. Maybe the transportation industry also helped make larger families (moving).

6. Why did living conditions in the cities improve during the Era of Mass Society?

Living conditions improved during the Era of Mass Society probably because people wanted to prevent cholera and other diseases from spreading, so the sanitation and healthcare improved.


V: Labor Unions

2. What was the goal of the British Labor Party?

The goal of the British Labor Party probably had something to do with socialism and social democracy, because they supported these ideas. Maybe their main goal was to spread these ideas around the world.

6. How did Laissez-Faire economics spur the growth of Labor Unions?

Laissez-Faire, to the British, means "hands off", so that the government would not interfere with the operation of the economy. It helped the Labor Unions grow by not having any limits created by the government (Parliament).


VI: Japanese and Russian Industrialization

5. How was the Japanese society able to industrialize so rapidly?

Japan industrialized very rapidly by examining how other countries had their Industrial Revolutions and trying to copy them as bast as possible. Japan tried to achieve their pros with very few cons. Since the Japanese people work a lot, their Industrial Revolution was quick.

9. How did Stalin's Five-Year Plans both helped and hurt the industrialization of Russia?

Stalin's 5-Year Plans helped Russia's industrialization by building more technological stuff, such as advancements in transportation, agriculture and others. The plans also hurt Russia's industrialization because the people who could not meet Stalin's goals were sent to gulags, and received horrible treatment, such as death.

Another Day in the Coal Mines

September 7, 1783
My 11th Birthday

Dear Journal,
Today is my eleventh birthday. I hope my Mom and Dad get me something. As I went down to eat my breakfast, I noticed something on the table:

To: Drake Smith

From: Bryce and Casey Smith

I wonder if it is good. Anyways, Mom and Dad drove me to the coal factory. I hate that place. It's like experiencing hell. And no one wants to go there. The CEO, Mr. Dave Lemons, assigned me with some familiar kids today. At least I got to talk with Jack and Dane and Bob. We had to bring in lots of coals to the oven, where it could be used to power up stuff. I didn't see Sarah, Jenny or Dani. Maybe they're sick or something like that, I don't know. I noticed George and Bushar constantly reaching in their pockets for a hankerchief and wiping their faces. I gotta admit, the work here is like lifting 50 pounds in an oven that is preheated to 300 degrees. That place was not cool. I only get one pound per 100 pounds of coal, which was not awesome. I tried to help Jared with his batch of coal, but some big guy beated me, especially on the part where I got burned a week ago. It felt painful. I thought I was about to die, to see God with my own two eyes. At last, it was done. The other kids felt sorry for me, I think. Finally, it was time to go. I got half a pound, even though I put 500 pounds of coal. These guys are cheaters. After my usual dinner of vegetable soup and bread, I went to my bread and fell asleep. I hope I don't get cholera. Please, God, please don't give me cholera!

Declaration of the Rights of Man

OK, here are the 17 interpretations of the Declaration of the Rights of Man for you, Mr. Lemons:



1. All men are created equal and free.

2. All men have imprescriptible rights, such as liberty, property, security and resistance to oppression.

3. No one can force a man to do anything, except the nation itself.

4. All men are free to do anything, except hurting someone else.

5. Laws forbid a man to hurt the society.

6. All men are represented by a representative according to law.

7. A man cannot be punished for doing nothing wrong.

8. Laws punish those that offend it.

9. All men are considered innocent until proven guilty. If this rule is broken, a man will be severely punished by law.

10. All men have a right to express their opinions, unless those opinions disturb the public order.

11. All men have a right to express themselves freely. This freedom should not be abused.

12. All men are protected by military forces, which are used for goodness, not for personal gain.

13. All men must help to maintain the military forces.

14. All men have a right to decide, personally or with a representative, what contributions are necessary for the public.

15. Society has a right to know everyone's account of their administrations.

16. A society that has no law or a seperation of powers is not a constitution.

17. Property shouldn't be violated under the law, unless there the society allows this violation.

Sorry, Mr. Lemons, I couldn't figure out how to upload an image from Blogger, but I can comment about the Declaration of the Rights of Man.

This document reminds me of United States of America's Declaration of Independence. This document shows that the citizens of France want to be free and have a democracy, just like the United States.

Thomas Paine's Common Sense Assignment

Of Monarchy and Hereditary Succession
MANKIND being originally equals in the order of creation, the equality could only be destroyed by some subsequent circumstance: the distinctions of rich and poor may in a great measure be accounted for, and that without having recourse to the harsh ill-sounding names of oppression and avarice. Oppression is often the CONSEQUENCE, but seldom or never the MEANS of riches; and tho' avarice will preserve a man from being necessitously poor, it generally makes him too timorous to be wealthy.
But there is another and great distinction for which no truly natural or religious reason can be assigned, and that is the distinction of men into KINGS and SUBJECTS. Male and female are the distinctions of nature, good and bad the distinctions of Heaven; but how a race of men came into the world so exalted above the rest, and distinguished like some new species, is worth inquiring into, and whether they are the means of happiness or of misery to mankind.
In the early ages of the world, according to the scripture chronology there were no kings; the consequence of which was, there were no wars; it is the pride of kings which throws mankind into confusion. Holland, without a king hath enjoyed more peace for this last century than any of the monarchical governments in Europe. Antiquity favours the same remark; for the quiet and rural lives of the first Patriarchs have a snappy something in them, which vanishes when we come to the history of Jewish royalty.
Government by kings was first introduced into the world by the Heathens, from whom the children of Israel copied the custom. It was the most prosperous invention the Devil ever set on foot for the promotion of idolatry. The Heathens paid divine honours to their deceased kings, and the Christian World hath improved on the plan by doing the same to their living ones. How impious is the title of sacred Majesty applied to a worm, who in the midst of his splendor is crumbling into dust!
As the exalting one man so greatly above the rest cannot be justified on the equal rights of nature, so neither can it be defended on the authority of scripture; for the will of the Almighty as declared by Gideon, and the prophet Samuel, expressly disapproves of government by Kings.
All anti-monarchical parts of scripture have been very smoothly glossed over in monarchical governments, but they undoubtedly merit the attention of countries which have their governments yet to form. "Render unto Cesar the things which are Cesar's" is the scripture doctrine of courts, yet it is no support of monarchical government, for the Jews at that time were without a king, and in a state of vassalage to the Romans.
Near three thousand years passed away, from the Mosaic account of the creation, till the Jews under a national delusion requested a king. Till then their form of government (except in extraordinary cases where the Almighty interposed) was a kind of Republic, administered by a judge and the elders of the tribes. Kings they had none, and it was held sinful to acknowledge any being under that title but the Lord of Hosts. And when a man seriously reflects on the idolatrous homage which is paid to the persons of kings, he need not wonder that the Almighty, ever jealous of his honour, should disapprove a form of government which so impiously invades the prerogative of Heaven.
Monarchy is ranked in scripture as one of the sins of the Jews, for which a curse in reserve is denounced against them. The history of that transaction is worth attending to.
The children of Israel being oppressed by the Midianites, Gideon marched against them with a small army, and victory thro' the divine interposition decided in his favour. The Jews, elate with success, and attributing it to the generalship of Gideon, proposed making him a king, saying, "Rule thou over us, thou and thy son, and thy son's son." Here was temptation in its fullest extent; not a kingdom only, but an hereditary one; but Gideon in the piety of his soul replied, "I will not rule over you, neither shall my son rule over you. THE LORD SHALL RULE OVER YOU." Words need not be more explicit: Gideon doth not decline the honour, but denieth their right to give it; neither doth he compliment them with invented declarations of his thanks, but in the positive style of a prophet charges them with disaffection to their proper Sovereign, the King of Heaven.
About one hundred and thirty years after this, they fell again into the same error. The hankering which the Jews had for the idolatrous customs of the Heathens, is something exceedingly unaccountable; but so it was, that laying hold of the misconduct of Samuel's two sons, who were intrusted with some secular concerns, they came in an abrupt and clamorous manner to Samuel, saying, "Behold thou art old, and they sons walk not in thy ways, now make us a king to judge us like all the other nations." And here we cannot observe but that their motives were bad, viz. that they might be LIKE unto other nations, i. e. the Heathens, whereas their true glory lay in being as much UNLIKE them as possible. "But the thing displeased Samuel when they said, give us a King to judge us; and Samuel prayed unto the Lord, and the Lord said unto Samuel, hearken unto the voice of the people in all that they say unto thee, for they have not rejected thee, but they have rejected me, THAT I SHOULD NOT REIGN OVER THEM. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other Gods: so do they also unto thee. Now therefore hearken unto their voice, howbeit, protest solemnly unto them and show them the manner of the King that shall reign over them," i.e. not of any particular King, but the general manner of the Kings of the earth whom Israel was so eagerly copying after. And notwithstanding the great distance of time and difference of manners, the character is still in fashion. "And Samuel told all the words of the Lord unto the people, that asked of him a King. And he said, This shall be the manner of the King that shall reign over you. He will take your sons and appoint them for himself for his chariots and to be his horsemen, and some shall run before his chariots" (this description agrees with the present mode of impressing men) "and he will appoint him captains over thousands and captains over fifties, will set them to clear his ground and to reap his harvest, and to make his instruments of war, and instruments of his chariots, And he will take your daughters to be confectionaries, and to be cooks, and to be bakers" (this describes the expense and luxury as well as the oppression of Kings) "and he will take your fields and your vineyards, and your olive yards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give them to his officers and to his servants" (by which we see that bribery, corruption, and favouritism, are the standing vices of Kings) "and he will take the tenth of your men servants, and your maid servants, and your goodliest young men, and your asses, and put them to his work: and he will take the tenth of your sheep, and ye shall be his servants, and ye shall cry out in that day because of your king which ye shell have chosen, AND THE LORD WILL NOT HEAR YOU IN THAT DAY." This accounts for the continuation of Monarchy; neither do the characters of the few good kings which have lived since, either sanctify the title, or blot out the sinfulness of the origin; the high encomium of David takes no notice of him OFFICIALLY AS A KING, but only as a MAN after God's own heart. "Nevertheless the people refused to obey the voice of Samuel, and they said, Nay, but we will have a king over us, that we may be like all the nations, and that our king may judge us, and go out before us and fight our battles." Samuel continued to reason with them but to no purpose; he set before them their ingratitude, but all would not avail; and seeing them fully bent on their folly, he cried out, "I will call unto the Lord, and he shall send thunder and rain" (which was then a punishment, being in the time of wheat harvest) "that ye may perceive and see that your wickedness is great which ye have done in the sight of the Lord, IN ASKING YOU A KING. So Samuel called unto the Lord, and the Lord sent thunder and rain that day, and all the people greatly feared the Lord and Samuel. And all the people said unto Samuel, Pray for thy servants unto the Lord thy God that we die not, for WE HAVE ADDED UNTO OUR SINS THIS EVIL, TO ASK A KING." These portions of scripture are direct and positive. They admit of no equivocal construction. That the Almighty hath here entered his protest against monarchical government is true, or the scripture is false. And a man hath good reason to believe that there is as much of kingcraft as priestcraft in withholding the scripture from the public in popish countries. For monarchy in every instance is the popery of government.
To the evil of monarchy we have added that of hereditary succession; and as the first is a degradation and lessening of ourselves, so the second, claimed as a matter of right, is an insult and imposition on posterity. For all men being originally equals, no one by birth could have a right to set up his own family in perpetual preference to all others for ever, and tho' himself might deserve some decent degree of honours of his contemporaries, yet his descendants might be far too unworthy to inherit them. One of the strongest natural proofs of the folly of hereditary right in Kings, is that nature disapproves it, otherwise she would not so frequently turn it into ridicule, by giving mankind an ASS FOR A LION.
Secondly, as no man at first could possess any other public honors than were bestowed upon him, so the givers of those honors could have no power to give away the right of posterity, and though they might say "We choose you for our head," they could not without manifest injustice to their children say "that your children and your children's children shall reign over ours forever." Because such an unwise, unjust, unnatural compact might (perhaps) in the next succession put them under the government of a rogue or a fool. Most wise men in their private sentiments have ever treated hereditary right with contempt; yet it is one of those evils which when once established is not easily removed: many submit from fear, others from superstition, and the more powerful part shares with the king the plunder of the rest.
This is supposing the present race of kings in the world to have had an honorable origin: whereas it is more than probable, that, could we take off the dark covering of antiquity and trace them to their first rise, we should find the first of them nothing better than the principal ruffian of some restless gang, whose savage manners of pre-eminence in subtilty obtained him the title of chief among plunderers; and who by increasing in power and extending his depredations, overawed the quiet and defenseless to purchase their safety by frequent contributions. Yet his electors could have no idea of giving hereditary right to his descendants, because such a perpetual exclusion of themselves was incompatible with the free and restrained principles they professed to live by. Wherefore, hereditary succession in the early ages of monarchy could not take place as a matter of claim, but as something casual or complemental; but as few or no records were extant in those days, the traditionary history stuff'd with fables, it was very easy, after the lapse of a few generations, to trump up some superstitious tale conveniently timed, Mahomet-like, to cram hereditary right down the throats of the vulgar. Perhaps the disorders which threatened, or seemed to threaten, on the decease of a leader and the choice of a new one (for elections among ruffians could not be very orderly) induced many at first to favour hereditary pretensions; by which means it happened, as it hath happened since, that what at first was submitted to as a convenience was afterwards claimed as a right.
England since the conquest hath known some few good monarchs, but groaned beneath a much larger number of bad ones: yet no man in his senses can say that their claim under William the Conqueror is a very honourable one. A French bastard landing with an armed Banditti and establishing himself king of England against the consent of the natives, is in plain terms a very paltry rascally original. It certainly hath no divinity in it. However it is needless to spend much time in exposing the folly of hereditary right; if there are any so weak as to believe it, let them promiscuously worship the Ass and the Lion, and welcome. I shall neither copy their humility, nor disturb their devotion.
Yet I should be glad to ask how they suppose kings came at first? The question admits but of three answers, viz. either by lot, by election, or by usurpation. If the first king was taken by lot, it establishes a precedent for the next, which excludes hereditary succession. Saul was by lot, yet the succession was not hereditary, neither does it appear from that transaction that there was any intention it ever should. If the first king of any country was by election, that likewise establishes a precedent for the next; for to say, that the right of all future generations is taken away, by the act of the first electors, in their choice not only of a king but of a family of kings for ever, hath no parallel in or out of scripture but the doctrine of original sin, which supposes the free will of all men lost in Adam; and from such comparison, and it will admit of no other, hereditary succession can derive no glory. for as in Adam all sinned, and as in the first electors all men obeyed; as in the one all mankind were subjected to Satan, and in the other to sovereignty; as our innocence was lost in the first, and our authority in the last; and as both disable us from re-assuming some former state and privilege, it unanswerably follows that original sin and hereditary succession are parallels. Dishonourable rank! inglorious connection! yet the most subtle sophist cannot produce a juster simile.
As to usurpation, no man will be so hardy as to defend it; and that William the Conqueror was an usurper is a fact not to be contradicted. The plain truth is, that the antiquity of English monarchy will not bear looking into.
But it is not so much the absurdity as the evil of hereditary succession which concerns mankind. Did it ensure a race of good and wise men it would have the seal of divine authority, but as it opens a door to the FOOLISH, the WICKED, and the IMPROPER, it hath in it the nature of oppression. Men who look upon themselves born to reign, and others to obey, soon grow insolent. Selected from the rest of mankind, their minds are early poisoned by importance; and the world they act in differs so materially from the world at large, that they have but little opportunity of knowing its true interests, and when they succeed in the government are frequently the most ignorant and unfit of any throughout the dominions.
Another evil which attends hereditary succession is, that the throne is subject to be possessed by a minor at any age; all which time the regency acting under the cover of a king have every opportunity and inducement to betray their trust. The same national misfortune happens when a king worn out with age and infirmity enters the last stage of human weakness. In both these cases the public becomes a prey to every miscreant who can tamper successfully with the follies either of age or infancy.
The most plausible plea which hath ever been offered in favor of hereditary succession is, that it preserves a nation from civil wars; and were this true, it would be weighty; whereas it is the most bare-faced falsity ever imposed upon mankind. The whole history of England disowns the fact. Thirty kings and two minors have reigned in that distracted kingdom since the conquest, in which time there has been (including the revolution) no less than eight civil wars and nineteen Rebellions. Wherefore instead of making for peace, it makes against it, and destroys the very foundation it seems to stand upon.
The contest for monarchy and succession, between the houses of York and Lancaster, laid England in a scene of blood for many years. Twelve pitched battles besides skirmishes and sieges were fought between Henry and Edward. Twice was Henry prisoner to Edward, who in his turn was prisoner to Henry. And so uncertain is the fate of war and the temper of a nation, when nothing but personal matters are the ground of a quarrel, that Henry was taken in triumph from a prison to a palace, and Edward obliged to fly from a palace to a foreign land; yet, as sudden transitions of temper are seldom lasting, Henry in his turn was driven from the throne, and Edward re-called to succeed him. The parliament always following the strongest side.
This contest began in the reign of Henry the Sixth, and was not entirely extinguished till Henry the Seventh, in whom the families were united. Including a period of 67 years, viz. from 1422 to 1489.
In short, monarchy and succession have laid (not this or that kingdom only) but the world in blood and ashes. 'Tis a form of government which the word of God bears testimony against, and blood will attend it.
If we enquire into the business of a King, we shall find that in some countries they may have none; and after sauntering away their lives without pleasure to themselves or advantage to the nation, withdraw from the scene, and leave their successors to tread the same idle round. In absolute monarchies the whole weight of business civil and military lies on the King; the children of Israel in their request for a king urged this plea, "that he may judge us, and go out before us and fight our battles." But in countries where he is neither a Judge nor a General, as in England, a man would be puzzled to know what IS his business.
The nearer any government approaches to a Republic, the less business there is for a King. It is somewhat difficult to find a proper name for the government of England. Sir William Meredith calls it a Republic; but in its present state it is unworthy of the name, because the corrupt influence of the Crown, by having all the places in its disposal, hath so effectually swallowed up the power, and eaten out the virtue of the House of Commons (the Republican part in the constitution) that the government of England is nearly as monarchical as that of France or Spain. Men fall out with names without understanding them. For 'tis the Republican and not the Monarchical part of the Constitution of England which Englishmen glory in, viz. the liberty of choosing an House of Commons from out of their own body — and it is easy to see that when Republican virtues fail, slavery ensues. Why is the constitution of England sickly, but because monarchy hath poisoned the Republic; the Crown hath engrossed the Commons.
In England a King hath little more to do than to make war and give away places; which, in plain terms, is to empoverish the nation and set it together by the ears. A pretty business indeed for a man to be allowed eight hundred thousand sterling a year for, and worshipped into the bargain! Of more worth is one honest man to society, and in the sight of God, than all the crowned ruffians that ever lived.

In this part of Common Sense, Paine writes about England and its plan to rule the world (well, that's what I think). He mentions that allowing them to do such a thing is "FOOLISH, WICKED and IMPROPER". He believed that America should be ruled by the colonists (the Englishmen who sailed across the Atlantic to create their own utopia) (I'm sorry if the excerpt is too long).

ushistory.org/paine/commonsense

The two first pages, (and the whole doth not make four) we give you credit for, and expect the same civility from you, because the love and desire of peace is not confined to Quakerism, it is the natural, as well the religious wish of all denominations of men. And on this ground, as men labouring to establish an Independant Constitution of our own, do we exceed all others in our hope, end, and aim. OUR PLAN IS PEACE FOR EVER. We are tired of contention with Britain, and can see no real end to it but in a final separation. We act consistently, because for the sake of introducing an endless and uninterrupted peace, do we bear the evils and burthens of the present day. We are endeavoring, and will steadily continue to endeavour, to separate and dissolve a connexion which hath already filled our land with blood; and which, while the name of it remains, will he the fatal cause of future mischiefs to both countries.

This excerpt from Common Sense is about Paine's idea to end the relationship between England. He describes the hatred of some colonists towards King George III and they wish for English soldiers to leave "America".

thomaspaine.org/Archives/commonsense.html

The authority of Great Britain over this continent, is a form of government, which sooner or later must have an end: And a serious mind can draw no true pleasure by looking forward, under the painful and positive conviction that what he calls "the present constitution" is merely temporary. As parents, we can have no joy, knowing that this government is not sufficiently lasting to ensure any thing which we may bequeath to posterity: And by a plain method of argument, as we are running the next generation into debt, we ought to do the work of it, otherwise we use them meanly and pitifully. In order to discover the line of our duty rightly, we should take our children in our hand, and fix our station a few years farther into life; that eminence will present a prospect which a few present fears and prejudices conceal from our sight.

This last part of Common Sense is about Britain's protection of the thirteen colonies. He believes that there is no joy or peace with Britain without a war (the American Revolution, that is) that will make them disappear.

sagehistory.net/revolution/topics/PaineCommonSense.html

French Revolution Terms

OK, Mr. Lemons, here are my terms:

Estates-General: legislative body consisting of representatives of all three Estates. It hadn't been used for 175 years because monarchs were afraid that nobles would regain their feudal powers.

First Estate: the clergymen. They own 10% of France's land and paid no taxes. They lived like kings.

Second Estate: the nobles. They had a lot of money and didn't pay any taxes, either. They are afraid of losing their privilege of not paying any taxes.

Third Estate: the peasants. There were 2 classes in this Estate: the bourgeoisie and the urban workers. Pay attention to this Estate because they started the Revolution.

bourgeoisie: the middle class of the Third Estate. Its members are bankers, merchants, manufacturers, lawyers, journalists and professors.

Declaration of the Rights of Man: a document based on America's Declaration of Independence. All French citizens were "born freely and equally in rights" and that they enjoyed "life, liberty, property, security and resistance to oppression".

Girondins: rivals of the Jacobins. Also called Brissotins. Used to be allies with the Jacobins, but splitted on the idea of war against Austria. This group favored the idea. Jacobins group defeated this group and killed them with the guillotine.

Era of Mutual Discontent: I don't know. I checked my History book, my encyclopedias and even the Internet and I still can't find the answer to this.

National Assembly: a meeting held by French nobles. They agreed to give up their special privileges in order to be equal citizens.

Tennis Court Oath: a famous oath in an indoor tennis court by the Third Estate. They vowed never to seperate and meet until France has a sound and just Constitution.

King Louis XVI: king of France during the French Revolution. The Third Estate hated him because of his actions and later beheaded him using the guillotine.

Maximillien Robespierre: a lawyer and a big fan of the Revolution. He believed that beheading criminals was necessary for liberty and security. Later, he was beheaded. The reason is unknown.

Reign of Terror: a period from 1793 to 1794. People against the Revolution were beheaded. It was a dark time in France. The guillotine was the cause of this time and it was feared by many people.

Jacobins: a political club during the Revolution. Robespierre was a leader of this group. They wanted the deaths of the king, the Girondins and many other dead people. After Robespierre's death, they lost most of their power.

Committee on Public Safety: an executive body in France. After the fall of the Girondins, this body gained a lot of power. After Robespierre's death, however, they lost most of their power, too, just like the Jacobins.

What is Enlightenment?

1. What does Kant mean by "freedom"?

His meaning of freedom is becoming mature.

2. Why does Kant feel that "freedom" is so central to the Enlightenment?

He believes "freedom" is important to the Enlightenment because this "freedom" can open people's minds and can also help people escape from the "prison of immaturity".

3. How do people become Enlightened and what is the appropriate environment to accomplish this?

People become Enlightened by being mature and they can accomplish this by going through the "dangerous and difficult path" to maturity.

4. How does Kant relate Enlightenment and politics?

The relationship between the Enlightenment and politics, to his point of view, is that if a ruler is immature, then his country may be immature and vice versa. Technically, the state of the country depends on the ruler's behaviors.

That's all, Mr. Lemons.

Enlightenment Terms

Here are some terms for you, Mr. Lemons (sorry that I'm late, I didn't know)

Enlightenment: A time whon people discover the world. There were advances in science, politics and the social stuff. These people did not believe in the church's ideas.

Scientific Revolution: A time that changed Europe greatly. Enlightened people founded new scientific stuff (new for them, not for us), such as the heliocentric theory and gravity.

Copernicus: A famous Polish mathematician and astronomer. He was famous for proving Aristotle wrong about the geocentric theory (Earth was the center of the universe).

John Locke: An English thinker. He believed that people had natural rights, which are rights belonging to all humans when they were born. These rights include life, liberty and property. He was against monarchy.

Montesquieu: A French thinker. He believed that one way to protect liberty is to divide the government into three branches: legislative, executive and judicial. He also came up with the idea of checks and balances in the government.

Voltaire: A famous French thinker. He was against inequality, injustice, superstition, the slave trade and prejudice.

Jean-Jacques Rousseau: A French philosopher. He believed that society limited people's behavior. He suggested that only freely-elected governments can impose some controls and weaken their power. He also thought that the good of the community, as a whole, must go before personal interests.

Thomas Paine: An American propagandist (what does the word mean, I don't really know). He helped in the American Revolution. He wrote a book called Common Sense. In his book, The Age of Reason, he put that the Bible was not created from God's own words and he did not believe in Christianity.

Common Sense: One of Thomas Paine's famous works. In this book, Paine challenged Britain and monarchy. He also, in his book, asked politely to Great Britain for independence.

Comparison of the SPQR and the American Democracy

The similarites between the Consuls and the President are that they both control the senate and are commander-in-chiefs. For example, Julius Caesar was a Consul and created part of the Roman Empire. President George W. Bush had the American troops fight in Iraq and Afghanistan. The similarities between the Tribunes and the House of Representatives are that they represent the people. They both accept laws that are good for the people.

The differences between the Roman Senate and the American Senate are as follows:
- Roman senators serve for life (unless censors fire them), American ones only serve for 6 years
- Roman senators control foreign affairs. Our senators, I think, don't.

Term Definitions: Greece and Rome

Polis: a city-state. It is also a mini-country. There were many of these in Greece. The most famous ones are Athens and Sparta.

Homer: The author of Iliad and Odyssey. No one knows if the stories are true.

Iliad and Odyssey: 2 famous works of literature by Homer. Iliad is aboout the Trojan War, when a ordinary man named Odysseus helps the Greeks fight the Trojans (Greeks). Odyssey is about Odysseus' adventure back home. He has to face challenges, such as the Cyclops, Charybdis, Calypso and many more.

Pericles: General of the Greeks during the Persian War. He led them to victory. He also created a Radical Democracy, which consisted of 3 classes: Assembly, Councel and Jury.

Persian War: A war between the Greeks and the Persians. The war started with the Battle of Thermopylae and ended with the Battle of Plyteia ( is that the correct spelling), in which the Greeks dominated the Persians.

Pelopennesian War: A war between Athens and Sparta. The cause of this is an argument over who should take credit for defeating the Persians and the argument became a war. Sparta defeated Athens with the help of an Athenian navy general.

Centuriate Assembly: First Roman government. It did not work because patricians always got their wishes and the plebeians got nothing. Later, this government was eliminated and replaced by the Tribal Assembly.

Conflict of the Orders: A time in which plebeians went "on strike" against the Centuriate Assembly for unfair rules. It lasted 200 years. Finally, this conflict terminated the Centuriate Assembly.

Tribal Assembly: A new Roman government. It was to be more democratic and fairer to the plebeians, giving them more positions in this assembly.

Patrician: Citizens of Rome. Before the Conflict, being one was good.

Plebeian: The poor people in Rome. Before the Conflict, they got nothing. After the Conflict, they got some things.

Senator: Member of the senate. He serves for life, unless the censors don't like him and kick him out. He can make and control laws, as well as foreign affairs. He is a "boss" in the government.

Consul: He is similar to the president. He controls the senate and the assemblies. He is a commander-in-chief of the Roman army.

Plato and Aristotle Notes

OK, Mr. Lemons, here's my notes

Plato (the Republic)
-What is a tyrant?
-They distract people from their true reactions.
-They get rid of people that hate them.
-Men can change the government.
-Rulers must have knowledge.
-He must not let greed take over him.
-Some people dominate others.
-Each government makes laws that benefit only the government (themselves).
-Plato is a Communist.


Aristotle (Politics)
-Everyone is equal.
-There needs to be social classes.

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