留美博士：朱學(xué)勤剽竊Blum 中英對照系列之三

朱學(xué)勤：《道德理想國的覆滅》

第七章第五節(jié)：276至283頁

Carol Blum: Rousseau and the Republic of Virtue

布魯姆：《盧梭與德性共和國》

第八章第一節(jié)、霜月批判——百科全書派雪上加霜

　　盧梭的信徒與啟蒙遺老之間的論戰(zhàn)始終在進行。

革命初起時，孔多塞這樣的啟蒙運動后繼者尚在政治中心公開活動，（1. Blum：229頁最后一段第3行至230頁第1行）但其他百科全書派成員年事已高，亦因外界盧梭聲望日隆，大多隱居民間，深居簡出。（2. Blum：229頁最后一段第1行至第3行）８０歲高齡的修道院長雷諾爾，自１７８１年５月２５日逃避巴黎市議會的逮捕令，一直隱匿于馬賽，閉門著述。（3. Blum：230頁第6行至第7行,第8行至第10行）１７９０年８月，斐揚派傾慕其啟蒙思想家的聲名，宣布舊時代對他的逮捕令撤銷無效，邀其進入巴黎，登上議會講壇講演。（4. Blum: 230頁第14行至第16行） 不料這位白發(fā)老翁上臺后，向著底下正仰頭瞻仰他作為百科全書派化身之風(fēng)采的眾議員輕蔑地掃了一眼，隨即就連珠炮般猛烈抨擊自１７８９年以來所發(fā)生的所有變化…… （5. Blum: 230頁第一段倒數(shù)第6行至倒數(shù)第3行）

（以上全段翻譯自Blum，全部沒有標(biāo)明來源）

　　羅伯斯庇爾站起發(fā)言：

　　你們看，（自由的）敵人是如何懦弱，他們不敢親臨前線甘冒矢石，卻在這里舉起他們的遁詞。用心險惡者把這個有名望的老人從墳?zāi)惯呁狭嘶貋恚岳盟娜觞c。他們唆使他當(dāng)眾背棄了本來是構(gòu)成他威望基礎(chǔ)的那些教義和原則。3（6. Blum: 230頁第二段全段; 注：朱文這里標(biāo)注了Blum）

　　在羅伯斯庇爾建議下，議會把這個“昏瞆老人”轟了出去。（7. Blum: 230頁第三段第1行至第3行）從此，羅伯斯庇爾對百科全書派的厭惡公開化，與他們結(jié)下了怨恨。8. Blum: 230頁第三段第4行至第6行）

　　１７９２年４月，羅伯斯庇爾出版了《憲法保衛(wèi)者》雜志。（9. Blum: 231頁第一段第1行至第2行）他攻擊的第一個靶子，就是米拉波曾在議會發(fā)言中多次提及的孔多塞與達朗貝爾的友誼。（10. Blum: 231頁第一段第8行至第10行；注：此處朱抄錯了，Blum原文中說提及他們友誼的是Brissot，不是米拉波Mirabeau，下面的Blum引文中也是Brissot先生）羅伯斯庇爾這一次公開數(shù)落百科全書派當(dāng)年排斥迫害盧梭的惡跡：

　　米拉波先生，（朱抄錯了，應(yīng)是Brissot先生）他對他的那幫朋友推崇倍至，提醒我們回憶孔多塞與達朗貝爾的友誼以及他的學(xué)術(shù)名望，譴責(zé)我們以輕率的語氣評論那些他稱之為愛國主義和自由主義導(dǎo)師的人們。可是就我而言，我從來就認為，在那些方面，我們除了自然之外，別無導(dǎo)師可言。我愿意指出這一點，那就是革命已經(jīng)砍掉了許多舊制度下大人物的腦袋。如果說這些院士、數(shù)學(xué)家遭到攻擊和恥笑，那是因為他們曾巴結(jié)過那些大人物，并對那么多的國王奉迎拍馬，以求飛黃騰達。誰都知道他們是多么的不可饒?。核麄兤群^讓·雅克·盧梭的美德和自由精神！盧梭那神圣的面容我曾親眼目睹，按我的判斷，唯有他才是那個時代眾多名人中唯一的、真正的哲學(xué)家。他才應(yīng)該得到公認的榮譽，而這種榮譽恰恰就被那些政治上的雇傭文人和心懷忌恨的英雄們用種種陰謀手段肆加踐踏！4（11. 這段全段見Blum: 231頁第二段全段）

　　百科全書派當(dāng)年與歐洲各王室之間的關(guān)系，確實不如盧梭的民粹主義道德實踐那么漂亮；⑤百科全書派當(dāng)年不寬容盧梭，也是事實。但是，這種哲學(xué)家內(nèi)部的理論紛爭是否到了迫害程度，未必如羅伯斯庇爾所言。羅伯斯庇爾令人不安處，是他的這種強烈暗示：“革命已經(jīng)砍掉了許多舊制度下大人物的腦袋?！绷_伯斯庇爾所使用的“砍掉”這一字眼——正是當(dāng)時民間流傳的“斷頭臺”一詞俚語。這種獨尊盧梭罷黜百家的肅殺之氣，預(yù)示著后來的“焚書、坑儒”（前文已述）一連串極端行動，已難以避免。

　　孔多塞試圖起來反抗。他指斥羅伯斯庇爾：“當(dāng)一個人在他的內(nèi)心或內(nèi)心情感中毫無思想可言時，當(dāng)他毫無知識可以填補他智慧的空白時，當(dāng)他連把單詞聯(lián)接起來的這點可憐能力都不具備的時候，盡管他盡其所能設(shè)想自己是一個偉人，還有什么事情可以留給他做呢？通過好勇斗狠的行為，他只能贏得土匪，強盜的喝采?！?（12. Blum: 234頁最后一段第5行至235頁第1行；朱沒有給出來源，讓人對其引號不知所以）

　　德穆蘭則主張在盧梭與伏爾泰之間應(yīng)妥協(xié)調(diào)和。他提出，法國應(yīng)該彌平它的英烈們之間曾經(jīng)存在過的敵意。（13. Blum: 229頁第5行至第7行）他說：“伏爾泰和讓·雅克的遺骸都應(yīng)該被保存為民族的財產(chǎn)。現(xiàn)在，各民族分裂為成千個碎片，同一民族內(nèi)，某種碎片被一部分人認為是圣靈遺跡，同時又被另一種人視為瀆神之物，可厭之物。然而，這本來是一座神殿（指先賢祠——本書作者）。人們瞻仰這一神殿和它所收納的各種遺物時，本不該爭吵。這是古羅馬的神殿，應(yīng)該把所有的崇拜所有的宗教融合在一起”。6（14. Blum: 229頁第9行至第14行；注：此處朱書標(biāo)注引文來自Blum 227頁，但應(yīng)該是229頁）

　　德穆蘭此言未免天真。當(dāng)時對盧梭和伏爾泰、百科全書派的褒貶，正反映著現(xiàn)實政治生活中的嚴重對立，人們怎么會聽得進調(diào)和者的聲音？（15. Blum: 229頁第三段第1行至第5行）

　　１７９２年１２月５日，雅各賓俱樂部集會。羅伯斯庇爾在這次集會中發(fā)表重要講話，公開號召打倒百科全書派，（16. Blum: 233頁倒數(shù)第3行至倒數(shù)第1行）推倒雅各賓俱樂部中的愛爾維修胸像。當(dāng)時雅各賓俱樂部中共有四座胸像：米拉波、布魯圖斯，盧梭和愛爾維修。（17. Blum: 233頁倒數(shù)第1行至234頁第2行）（這一段朱也沒有標(biāo)明來源）羅伯斯庇爾說：

　　我看只有兩個人值得敬仰：布魯圖斯和盧梭。愛爾維修是一個陰謀家，一個可憐的詭辯家，一個非道德行為的始作俑者，是正直的讓·雅克·盧梭的最無情的迫害者！只有盧梭才值得我們敬仰。如果愛爾維修還活著，決難想象，他會加入自由的事業(yè)。他只會加入那群所謂詭辯家的陰謀集團，那些人今天正在反對祖國！⑦。（18. Blum: 234頁第二段全段）

羅伯斯庇爾的建議獲得一致通過。（19. Blum: 234頁第三段第1行）在一片歡呼鼓噪聲中，米拉波和愛爾維修的胸像被推倒，踩得稀爛。（20. Blum: 234頁第三段第2行至第4行）

（此段朱照搬翻譯，沒有標(biāo)明來源）

　　接下來的一個月，民間開始出現(xiàn)反百科全書派浪潮。一個主題被反復(fù)強調(diào)：只有投身于盧梭式美德的雅各賓派才是“人民”，而反對盧梭者，不是陰謀家，就是人民的敵人。（21. Blum: 234頁第四段第1行至第4行；朱照搬翻譯，沒有給出注釋）圣鞠斯特宣稱，在人民的敵人里，他能辨別出這樣一類人：（22. Blum: 234頁第四段第5行至第6行）“他們曾忌恨并陰謀迫害過讓·雅克?！边B德國來的無政府主義革命家克勞茨也來湊趣，說那些百科全書派尚存者“抱著團來懲治我，就像他們懲治過讓·雅克一樣。”8（23. Blum: 234頁第四段最后五行）

１７９３年春，盧梭遺孀泰勒絲來到國民公會，要求給予盧梭以置身先賢祠的榮譽。（24. Blum: 227頁第三段第1行至第3行）而在此之前，在斐揚派時期，１７９１年７月１１日伏爾泰遺骸已移入先賢祠。盧梭與伏爾泰能否置于一堂，成了現(xiàn)實政治中如何對待盧梭及其思想的敏感問題。阿馬爾出面接待泰勒絲，慨然允諾：“民族的代表們將再也不會延期償還盧梭的恩典了?！?（25. Blum: 227頁第三段第4行至第6行）國民公眾經(jīng)過激烈辯論，議決把盧梭遺骸送入先賢祠。（26. Blum: 228頁第1行至第2行）

（此段全部照搬翻譯，沒有一處給出注釋）

　　１７９３年５月，吉倫特派垮臺，啟蒙遺老進入地下狀態(tài)。（27. Blum: 235頁第5行至第6行）孔多塞隱匿不出，格里姆逃亡哥特，波麥賽逃亡英格蘭，馬蒙特爾隱居于諾曼底，留在巴黎的人只能秘密聚會，不定期見面。（28. Blum: 235頁第6行至第9行）專門研究這一問題的史學(xué)家卡夫克羅列了當(dāng)時３８個人的命運，得出結(jié)論：“百科全書派的合作者決不是恐怖政策的合作者?！?（29. Blum: 229頁第三段第5行至第10行）當(dāng)時最著名的百科全書派地下活動者有三個：孔多塞、雷諾爾和修道院院長摩萊勒。（30. Blum: 229頁最后三行）這群幸存者在愛爾維修遺孀家里，秘密活動。這些人有：都德特夫人（盧梭晚年曾與之交惡，見《懺悔錄》下卷——本書作者）、米拉波私人醫(yī)生彼埃爾·卡布尼，以及前文所述那個給科黛作詩悼亡的詩人舍尼埃。（31. Blum: 232頁第三段第6行至第11行）時人稱他們?yōu)椤氨R梭式民主的敵人”。（32. Blum: 232頁第三段第12行至第13行；注：原文并不是“時人”，而是一個叫Sergio Moravia的人這樣說）（以上這么多內(nèi)容照搬翻譯，沒有一處注釋）摩萊勒回憶說：１７９３年底的一個夜晚，他在杜伊勒里宮附近一家餐館里就餐，正好旁聽到鄰桌上的一場談話，談的是各區(qū)正在散發(fā)“愛國公民證書”，以甄別“正義者”與“邪惡者”。（33. Blum: 232頁最后一行至233頁第6行）一個人對另一個人說：“他們給了一個著名貴族一張愛國公民證！” （34. Blum: 233頁第6行至第7行）此人越說越憤怒：“那個貴族就是埃貝爾·摩萊勒！他寫過一本反對盧梭的書，我把他們從杜伊勒里區(qū)剛剛驅(qū)逐出來！” （35. Blum: 233頁第7行至第9行）摩萊勒一聽此言，趕緊拉下帽檐，悄悄溜走。⑨（36. Blum: 233頁第9行至第10行；此處朱的腳注標(biāo)注為：參見卡夫克：“恐怖與百科全書派”，載法國近現(xiàn)代史，196年14期284-295頁，其實朱搞混了，這個腳注應(yīng)該是Morellet, Memoires (Paris: Ladvocat, 1821), 2:97。朱抄的這個腳注內(nèi)容也來自Blum，但Blum原文本用于上面的第29個標(biāo)注，但朱文在第29處沒有給腳注，卻把它搬到這里來了，搞錯了；另外年份是1967年，不是196年，朱也抄錯了）

　?。保罚梗衬辏保痹拢玻比?，即霜月１日，羅伯斯庇爾在雅各賓俱樂部正式發(fā)動了反無神論運動。（37. Blum: 240頁第二段倒數(shù)第4行至倒數(shù)第3行）演說一開始，他就以黑白對分法，把“貴族式”的無神論和人民所廣泛接受的“偉大的主宰關(guān)心受壓迫的無辜者”的觀點對立起來，（38. Blum: 240頁第二段最后三行）頓時激起旁聽席上一陣掌聲。羅伯斯庇爾迅速把掌聲變?yōu)樗恼摀?jù)：“給我鼓掌的是人民，是不幸者。如果有人指責(zé)我的話，那一定是富人，是罪犯?！彼凳荆簢窆妼⒉扇』謴?fù)宗教信仰的重大步驟，并打擊那些瀆神者、非道德者。這就是著名的９３年霜月演說10。

　　“霜月演說”無異于發(fā)布對百科全書派的討伐令。（39. Blum: 243頁第3行至第4行）百科全書派雪上加霜，更難生存。繼此之后，羅伯斯庇爾又發(fā)表“花演說”，對百科全書派施以最后一擊。（40. Blum: 235頁第四段第1行至第3行）

　　１７９２年以來共和國境內(nèi)的非基督教化運動，始終刺激羅伯斯庇爾的道德憂患與宗教情懷。在他看來，瀆神者是瀆德者，百科全書派的無神論抽空了共和國的道德基礎(chǔ)。（41. Blum: 243頁第7行至第9行）１７９４春丹東事件更使他把這筆帳記在百科全書派宣揚的世俗功利主義上。（42. Blum: 245頁第三段第7行至第8行）處死丹東的當(dāng)天，巴雷爾曾宣布羅伯斯庇爾正在起草一項道德救國的宏偉計劃。１７９４年５月７日，羅伯斯庇爾代表救國委員會向國民公會提出了這一計劃，其中最富道德義憤的那一部分，就是對百科全書派排炮般的攻擊：（43. Blum：235頁第四段第1行至第5行）

　　這一派人在政治方面，一直輕視人民權(quán)利；在道德方面，遠遠不滿足于摧毀宗教偏見；……這一派人們以極大的熱情傳播唯物主義思想……。實用哲學(xué)的很大一部分就淵源于此，它把利己主義化成體系，把人類社會看作詭計的一場戰(zhàn)斗，把成功看作正義和非正義的尺度，把正直看作一種出于愛好或者出于禮貌的事情，把世界看作靈巧的騙子的家產(chǎn)?！藗円呀?jīng)注意到，他們中的好些人同奧爾良家族有密切的聯(lián)系，而英國憲法在他們看來，是政治的杰作和社會幸福的·最·高·點。 （這一段不在Blum中）

　　在我講到的那個時期里，……有一個人（指盧梭——本書作者）以其高尚的心靈和莊嚴的品格，顯得無愧于是克盡職責(zé)的人類導(dǎo)師。……他的學(xué)說的純正性來自自然和對邪惡的深刻的憎恨，同樣也來自他對那些盜用哲學(xué)家的名義搞陰謀的詭辯家的無法抑制的蔑視，而這，引起了他的敵人和假朋友對他的仇恨和迫害。啊！如果他曾是這場革命的見證人……，誰能懷疑他的高貴的心靈充滿激情地關(guān)注著正義和平等的事業(yè)呢！然而，他的卑怯的對手們?yōu)楦锩闪诵┦裁茨兀克麄儭c革命為敵，…… 腐蝕公共輿論，……把自己出賣給一些叛亂集團，尤其出賣給奧爾良派！11（44. 以上兩段朱注出了引文來自王養(yǎng)沖、陳崇武，問題不大；后面這段也出現(xiàn)在Blum 235頁的最后一段最后四行和236頁的第二段）

這是法國革命期間，對百科全書派所作的一次最猛烈最全面的討伐。盧梭和啟蒙思想家的理論是非，已經(jīng)上升到革命與反革命的高度，百科全書派再也生存不下去了。（45. Blum：233頁第二段第1行至第4行；此處朱文縮簡）愛爾維修遺孀的地下沙龍被迫解散，啟蒙遺老非逃即亡，他們中的大多數(shù)人后來還是走上了斷頭臺。（46. Blum：233頁第一段最后五行；此處朱文縮簡）啟蒙主流哲學(xué)留給法國大革命的最后一絲影響，只有花月廣場上那尊無神論模擬像，等著羅伯斯庇爾付之一炬了。

注釋：

③此事可參見布羅姆：《盧梭和道德共和國》，Ｐ ２３０。

④《羅伯斯庇爾全集》，第４卷，Ｐ３５—３７。

⑤啟蒙哲學(xué)家與舊王朝、諸王室的關(guān)系，可參見索布爾１９８１年暑

假來華東師大講演稿。尤其是《哲學(xué)家與革命》一章，材料更為翔實。

⑥同③，Ｐ ２２７。

⑦《羅伯斯庇爾全集》，第９卷，Ｐ１４３—１４４。

⑧饒勒斯：《法國革命社會史》，第８卷，ＰB ７４。

⑨參見卡夫克：“恐怖與百科全書派”，載法國《近現(xiàn)代史》雜志

１９６年第１４期，Ｐ２８４—２９５。

10. 瓦爾特：《羅伯斯庇爾》，Ｐ３９１—３９２。

11. 參見①Ｐ２５８—２５９。

1. Blum: 229-230: three of the best known intellectuals of the ancien regime, Condorcet, the Abbe Raynal, and the Abbe Morellet, overtly refused to accept the revisionist interpretation of the Enlightenment which some Jacobins were attempting to propagate.

2. Blum. P. 229: the majority of former Encyclopedists and other philosophes left letters and memoirs recounting efforts to make themselves inconspicuous during the Terror,

3. Blum. P. 230: He persuaded the Abbe Guillaume-Thomas Raynal, one of the fabled names of the philosophic group, to leave his retreat in Marseilles. The abbe, in August 1790, was still technically wanted under an arrest order from the parlement of Paris

4. Blum. P. 230: The Assembly, moved at the thought of the old warrior's long struggles on behalf of freedom, declared the decree against him void and invited him to speak before the deputies.

5. Blum. P. 230: Opposition incarnate in one human being, the elderly radical looked down on the adoring faces of the delegates and delivered a blast of venom against everything which had taken place since 1789.

6. Blum. P. 230: Robespierre handled the momentary ontological panic of the Assembly with great aplomb: "You see," Malouet quotes him as saying, "how the enemies [of liberty] dare not risk a frontal attack and are obliged to resort to subterfuge. The wretches drag forth a respectable old man from the edge of his tomb, and abusing his weakness, they make him abjure the doctrine and the principles which founded his*reputation."13

7. Blum. P. 230: Rather than parrying Raynal's attack, Robespierre's response simply dismissed him as a befuddled dotard and indeed the abbe's eighty years,

8. Blum. P. 230: Nonetheless, Robespierre subsequently expressed increasing rancor toward the entire group of philosophes,

9. Blum. P. 231: in April 1792, he began publishing a journal, Le Defenseur de la Constitution (a misnomer since it had no bearing on the constitution)

10. Blum. P. 231:  In the first issue Robespierre took on Brissot, who had just made a speech in praise of Condorcet's long friendship with the Encyclopedist d'Alembert.

11. Blum. P. 231: M. Brissot, in the panegyric of his friend, while reminding us of Condorcet's liaisons with d'Alembert and his academic glory, has reproached us for the temerity with which we judge men whom he calls our masters in patriotism and liberty. For my part I would have thought that in those respects we had no other masters than nature. I could point out that the revolution has cut down many a great man of the old regime [here Robespierre used the sinister word 'rapetiss£' which was a colloquial term for guillotining] and if the academicians and mathematicians whom M. Brissot proposes to us as models attacked and ridiculed priests, they nevertheless courted the great and adored the kings in whose service they prospered; and who is unaware of how implacably they persecuted virtue and the spirit of liberty in the person of this Jean-Jacques Rousseau whose sacred image I see before me, of this true philosopher who alone, in my opinion, among all the famous men of those times, deserved the public honors which have been prostituted since by intriguers upon political hacks and contemptible heroes. [4: 35-37朱文腳注照搬Blum此引文出處

12. Blum. P. 234: Of Robespierre he charged: "When a man has no thoughts in his head or feelings in his heart, when no learning makes up for his lack of wits, when he is incapable, despite his best efforts, of rising to the petty talent of combining words, and nevertheless he aspires to be a great man, what is there for him to do? By outrageous acts he must earn the protection of brigands."19

13. Blum. P. 229: attempted to reconcile Rousseau with the philosophes in the tomb. Camille Desmoulins described the Republic's need to gloss over its heroes' antagonisms and to weld them into a posthumous united front.

14. Blum. P. 229: "the remains of Voltaire and of Jean-Jacques will be transferred there as national property. Nations are divided between a thousand sects, and in the same nation what is the holy of holies for one sect is for another a place of blasphemy and abomination. But there will be no dispute between men over the holiness of this temple and its relics. This basilica will reunite all in its cult and its religion" (Revolutions de France et de Brabant, 72: 321). 此處朱書標(biāo)注引文來自Blum 227頁，但應(yīng)該是229頁

15. Blum. P. 229: It is not always enough to bury a quarrel, however; one must first be certain it is dead. Such was not the case, despite the shared apotheosis of Voltaire and Rousseau, not only because of the profound vibrations of their fundamental discord, but because certain philosophes inconveniently lived on.

16. Blum. P. 233: In a speech at the Jacobin Club on December 5, 1792, Robespierre moved from verbal denunciation to symbolic act.

17. Blum. P. 233-234: He demanded that of the four busts decorat-ing the hall, those of Mirabeau, Brutus, Rousseau, and Helvetius, two be struck down.

18. Blum. P. 234: I see here only two men worthy of our homage: Brutus and Jean-Jacques Rousseau. Mirabeau must fall. Helvetius must fall. Helvetius was a schemer, a miserable wit (bel esprit), an immoral creature, one of the crudest persecutors of the good Jean-Jacques Rousseau, who is the only one worthy of our homage. If Helvetius were alive today, don't go believing he would have embraced the cause of liberty: he would have joined the crowd of conniving so-called wits who today are devastating the fatherland.9：143-44朱文腳注照搬Blum此引文出處

19. Blum. P. 234: This speech touched off a wild display of approval at the club,

20. Blum. P. 234: In the midst of shouting and applause, ladders were brought in, the busts of Mirabeau and Helvetius were thrown down and smashed

21. Blum. P. 234： "Men of letters" and "wits" were, from this point on, in Jacobin texts, synonymous with traitors. In the months that followed, one theme was constantly reiterated: the Jacobins who embraced Rousseau's "virtue" were the people.

22. Blum. P. 234: Saint-Just declared that in his enemies he recognized the same people whose

23. Blum. P. 234: "envy and malice persecuted the good Jean-Jacques," and Anacharsis Clootz claimed, shortly before he himself was denounced by Robespierre as a foreigner and atheist, that "they want to punish me corporally as they did Jean-Jacques" (Jaures, 8: 74). 朱文腳注照搬Blum此引文出處

24. Blum. P.227: Therese appeared before the Convention, accompanied by a deputation of the Republican Society of the Commune of Franciade (formerly Saint Denis), demanding the honors of the Pantheon for Rousseau.

25. Blum. P. 227: The presiding officer, Amar, responded to the visitors by declaring that "the national representatives would not delay paying the debt they owed to the most intrepid defender of the rights of the people;

26. Blum. P. 228: the Convention decreed that Rousseau's remains be brought to the Pantheon

27. Blum. P. 235: When the Terror moved into its most active phase with the fall of the Gironde in May of 1793, Condorcet went into hiding.

28. Blum. P. 235: Condorcet went into hiding. A number of other intellectuals of the old regime were abroad, imprisoned, or dead. Grimm had fled to Gotha, Beaumarchais to England, Marmontel was hoping to escape notice in Normandy,

29. Blum. P. 229: Frank A. Kafker, in an effort to determine whether the Encyclopedists who had survived into the Terror were active supporters of it, examined the revolutionary fortunes of thirty-eight men who had contributed to the great dictionary and concluded:

30. Blum. P. 229: three of the best known intellectuals of the ancien regime, Condorcet, the Abbe Raynal, and the Abbe Morellet,

31. Blum. P. 232: Pierre Cabanis who had been Mirabeau's physician, Constantin de Volney, the Abbe Sieves, Andre Chenier, Condorcet for a time and Mme Condorcet after her husband went into hiding, Mme d'Houdetot, who had so inflamed Rousseau, M. d'Houdetot, and a handful of others banded together in Auteuil at the home of Mme Helvetius, the widow of the wellknown materialist philosopher.

32. Blum. P. 232: Sergio Moravia has characterized them as "adverseries of Rousseauvian democracy,"

33. Blum. P. 232-233: Abbe Morellet. He recounts how one evening while dining near the Tuileries he overheard one of Hebert's dinner companions telling the Pere Duchesne that the sections were dispensing certificates of "civisme" too casually. These certificates, awarded by neighborhood committees, were necessary for survival in revolutionary Paris, for without one a person was liable to arrest as a "suspect"

34. Blum. P. 233: "They gave one to a well-known aristocrat,"

35. Blum. P. 233: Pere Duchesne's friend announced indignantly, "the Abbe Morellet whom I had thrown out of the Tuileries section for having written against J.-J. Rousseau."17

36. Blum. P. 233: Morellet recounts scuttling from the restaurant only to risk his neck朱文此處的腳注抄錯

37. Blum. P. 240: On 1 frimaire, at the Jacobins, Robespierre began his crusade against "atheism."

38. Blum. P. 240: From the beginning he meant to oppose atheism, which was "aristocratic," to the idea of a "great Being who watches over oppressed innocence," an idea that was "completely plebeian."3

39. Blum. P. 243: Within this context Robespierre began to formulate the attack on the philosophes which was discussed in the previous chapter.

40. Blum. P. 235: At the meeting of the Jacobin Club on 18 floreal (1794), three months before Thermidor, Robespierre put the finishing touches on his indictment of the now defunct "coalition" formed by the philosophes

41. Blum. P. 243: To have denied the existence of God and the communion of believers in favor of some individualistic rational doctrines was to undermine the foundation of the republic of virtue.

42. Blum. P. 245: he came to Danton, with an accusation which defined the orator's corruption:

43. Blum. P. 235: At the meeting of the Jacobin Club on 18 floreal (1794), three

months before Thermidor,Robespierre put the finishing touches on his indictment of the now defunct "coalition" formed by the philosophes in anticipation of the Revolution, which, according to him, they had foreseen. Among the philosophes before the Revolution, he said:

44. Blum. P. 235: Among those who were outstanding in the world of letters there was one man who, by the loftiness of his soul and the grandeur of his character, showed himself worthy of the ministry of preceptor of the human race. [10: 454—55] depicted in strokes of flame the charms of virtue... The purity of his doctrine, imbibed from nature and from a profound hatred of vice, as well as his invincible contempt for the scheming intriguers who usurped the name of philosophes, called forth the hatred and persecution of his rivals and false friends. Ah! Had he been the witness of this revolution of which he was the precursor, who can doubt that his generous soul would have embraced the cause of justice and equality with transports of joy? But what did his cowardly adverseries do? They fought against the Revolution. [10: 455-56]

45. Blum. P. 233: The existence of this group with its lingering aura of political heroism, intellectual prestige, impeccable elegance and ironic snobisme drew fire from Robespierre as much as it had from Rousseau, and on much the same grounds.

46. Blum. P. 233: he escaped the fate which befell other members of the group in Auteuil, like the poet Andre Chenier, who was executed, and the luckless aphorist Sebastien-Roch Chamfort, who attempted suicide three different ways and yet managed to survive his last attempt for a few months.