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Thomas Paine (born Thomas Pain ; February 9, 1737 [OS 29 January 1736] - June 8, 1809) is a political activist, philosopher, American-born American politician and revolutionary. One of the Founding Fathers of the United States, he wrote two of the most influential pamphlets at the beginning of the American Revolution and inspired the rebels in 1776 to declare independence from Britain.
His ideas reflect the rhetoric of the era of the Enlightenment of transnational human rights. Saul K. Padover describes it as "a corset with trade, a journalist with a profession, and propagandists with a tendency".
Born in Thetford in the Norfolk English region, Paine migrated to British colonies in America in 1774 with the help of Benjamin Franklin, arriving just in time to participate in the American Revolution. Almost every rebel read (or listen to the reading) of his powerful Common Sense (1776), proportionally the best-selling American title of all time, crystallizing the rebellious demands for independence from Britain. The American Crisis (1776-1783) is a series of pro-revolutionary pamphlets. Common Sense was so influential that John Adams said: "Without pen from the Common Sense writer, Washington's sword will be raised in vain".
Paine lived in France for much of the 1790s, becoming deeply involved in the French Revolution. He wrote the Rights of Man (1791), as part of the French Revolution's defense of his critics. His offensive against Irish conservative writer Edmund Burke led to a trial and conviction in Britain in 1792 for criminal defamation.
The British Government William Pitt the Younger, worried about the possibility that the French Revolution might spread to Britain, has begun to suppress works that support radical philosophies. The work of Paine, who advocated the right of the people to overthrow their government, was targeted, with an arrest warrant issued in early 1792. Paine fled to France in September where, rather soon and although not speaking French, she was elected to the French National Convention. The Girondists consider him an ally. As a result, Montagnard, especially Maximilien Robespierre, considered him an enemy.
In December 1793, he was arrested and taken to Luxembourg Prison in Paris. While in prison, he continues to work on The Age of Reason (1793-1794). The future president James Monroe used his diplomatic connections to get Paine released in November 1794. He became famous for his pamphlet The Age of Reason, where he advocated deism, promoted reason and free thinking and opposed institutionalized religion in general and Christian doctrine in particular. He published the Agrarian Justice pamphlet (1797), discussed the origin of the property and introduced the concept of guaranteed minimum income. In 1802, he returned to the United States where he died on June 8, 1809. Only six people attended his funeral because he had been ostracized for his mockery of Christianity.
Video Thomas Paine
Early life and education
Thomas Paine was born on 29 January 1736 (NS 9 February 1737), son of Joseph and Frances (nÃÆ' Â © eÃ, Cocke) Pain, in Thetford, Norfolk, England. Joseph is a Quaker and Frances an Anglican. Despite claiming that Thomas changed his family's name after emigration to America in 1774, he used the surname "Paine" in 1769, while still in Lewes, Sussex.
He attended Thetford Grammar School (1744-1749), when there was no compulsory education. At the age of 13, he was apprenticed in his father who lived together. Researcher Paine argues that her father's work has been widely misunderstood meaning that she lives in a woman's corset, which seems to be an insult that was later discovered by her political enemies. Fathers and apprentices actually make a fixed thick rope (also called a living rope) used on sailing ships. Thetford has historically maintained a rapid trade with downstream rivers, then the main port city of King's Lynn.
Relations with the sea and voyages explain why, in late adolescence, Thomas registered and briefly served as an officer, before returning to England in 1759. There he hosted the makers, setting up a shop in Sandwich, Kent.
On September 27, 1759, Thomas Paine married Mary Lambert. The business collapsed shortly thereafter. Mary was pregnant; and, after they moved to Margate, he went to work early, where he and their son died.
In July 1761, Paine returned to Thetford to work as a supernumerary officer. In December 1762, he became a Customs Officer in Grantham, Lincolnshire; in August 1764, he was transferred to Alford, also in Lincolnshire, with a salary of Ã, £ 50 per year. On August 27, 1765, he was dismissed as Excise Officer for "claiming to have inspected items he did not inspect". On July 31, 1766, he asked to be reinstated from the Excise Board, which they gave the following day, after the job. While waiting for it, she works as a stay maker. Again, he made the rope stay for delivery, did not stay for the corset.
In 1767, he was appointed to a position in Grampound, Cornwall. Then he asks to leave this post to wait for a vacancy, and he becomes a school teacher in London.
On February 19, 1768, he was appointed to Lewes in Sussex, a city with a tradition of opposition to monarchy and pro-republican sentiment since the revolutionary decades of the seventeenth century. Here he lives on top of the 15th-century Bull House, Samuel Ollive tobacco shop and Esther Ollive.
Paine was first involved in civil affairs when she lived in Lewes. He appeared in City Book as a member of Leet Court, a government agency for the city. He is also a member of the parish, an influential local church group whose responsibilities for parish business include collecting taxes and tithe to distribute to the poor. On March 26, 1771, at the age of 34, he married Elizabeth Ollive, the daughter of his landlord.
From 1772 to 1773, Paine joined the customs officers asking Parliament to pay better and working conditions, publications, in the summer of 1772, the Customs Case , a 12-page article, and his first politics worked, spending the winter in London distributes 4,000 copies printed to Parliament and others. In the spring of 1774, he was discharged from the excise service for absence from his post without permission; his shop also failed. On April 14, in order to avoid the debtors' prison, he sold his household treasury to repay the debt. On June 4, 1774, he formally separated from his wife Elizabeth and moved to London, where, in September, mathematicians, Royal Society Fellows, and Customs Commissioner George Lewis Scott introduced it to Benjamin Franklin, who suggested emigration to Britain. Colonial America, and gave him a letter of recommendation. In October, Paine emigrated to the American colonies, arriving in Philadelphia on November 30, 1774.
He barely survived the transatlantic voyage. The ship's bad water supply and typhoid fever killed five passengers. On arriving in Philadelphia, he was too sick to go down. Doctor Benjamin Franklin, there to welcome Paine to America, order him to bring the ship; Paine needed six weeks to recover. He became a citizen of Pennsylvania "by taking an oath of allegiance in a very early period". In January 1775, he became editor of Pennsylvania Magazine, a position he did with considerable ability.
Maps Thomas Paine
American Revolution
General Sense (1776)
Paine has a claim for the title of the Father of the American Revolution, which relied on his pamphlet, especially Common Sense, which crystallized sentiment for independence in 1776. It was published in Philadelphia on January 10, 1776, and was signed anonymously "by the Englishman". This became an immediate success, quickly spreading 100,000 copies in the three months to two million inhabitants of 13 colonies. During the American Revolution, a total of about 500,000 copies were sold, including unauthorized editions. Paine's original title for the pamphlet was Ordinary Truth , but Paine's friend, pro-independence supporter Benjamin Rush, suggested Common Intellect instead.
The pamphlets began to circulate in January 1776, after the Revolution began. It was circulated and often read in the bar, contributing significantly to spreading the idea of ​​republicanism, reinforcing the enthusiasm for parting from Britain, and encouraging recruitment for the Continental Army. Paine gave a new and convincing argument for independence by advocating a complete pause with history. Common Sense is oriented toward the future in a way that forces readers to make direct choices. It offers a solution for Americans who are disgusted and worried about the threat of tyranny.
Paine's attack on the monarchy in Common Sense is essentially an attack on George III. While colonial hatred was originally directed primarily towards the king's minister and Parliament, Paine laid the responsibility firmly on the king's door. Common Sense is the most widely read pamphlet of the American Revolution. It was a loud call for unity against a corrupt British court, thus realizing America's role in providing asylum for freedom. Written in a direct and lively fashion, he denounced the decaying despotism in Europe and undermined the hereditary monarchy as absurdity. At a time when many people are still hoping for reconciliation with the UK, Common Sense shows a lot of disconnected separation.
Paine does not as a whole express the original idea in Common Sense, but uses rhetoric as a tool to incite hatred of the Crown. To achieve this goal, he pioneered a political style of writing that suited the democratic society he envisioned, with Common Sense serving as a prime example. Part of Paine's work was to make complex ideas understood by the average reader of the day, with clear and concise writing unlike the formal style, studied favored by many of Paine's contemporaries. Scholars have proposed various explanations to explain his success, including the historic moment, the easy-to-understand Paine style, the democratic ethos, and the use of psychology and ideology.
Common Sense is very popular in spreading a vast audience of ideas that are commonly used among elites of Congress and developing country leadership cadres, who rarely cite Paine's argument in their public vocation. for independence. The pamphlet may have little direct influence on the Continental Congress's decision to issue the Declaration of Independence, because it is more concerned with how to declare independence will affect the war effort. One of the typical ideas in Common Sense is Paine's belief in the peaceful nature of the republic; his view was an early and powerful conception of what scholars would call the theory of democratic peace.
Loyalists vigorously attack the Common Sense; one attack, titled Plain Truth (1776), by Marylander James Chalmers, said Paine was a political shaman and warned that without a monarchy, the government would "degenerate into democracy". Even some American revolutionaries object to Common Sense ; at the end of his life John Adams called it a "stupid mass". Adams disagreed with the kind of radical democracy promoted by Paine (that men with no property were still allowed to vote and hold public office) and publish the Government of Knowledge in 1776 to advocate a more conservative approach. for republicanism.
Sophia Rosenfeld argues that Paine is very innovative in using the general idea of ​​"common sense". He synthesized the various philosophical and political uses of the term in a way that permanently impacted American political thought. He uses two ideas from the Common Real Sense of Scotland: that ordinary people can make good judgments about key political issues, and that there is a collection of popular wisdom that is easily visible to anyone. Paine also uses the idea of ​​"common sense" favored by philosophy in the Continental Enlightenment. They argue that common sense can disprove traditional institutional claims. Thus, Paine uses "common sense" as a weapon to delegitimize the monarchy and invalidate the prevailing conventional wisdom. Rosenfeld concluded that the phenomenal appeal of his pamphlets resulted from the synthesis of popular and elite elements in the independence movement.
According to historian Robert Middlekauff, Common Sense became very popular especially since Paine appealed to widespread belief. The monarchy, he says, is unreasonable and has a pagan origin. It is an institution of the devil. Paine points to the Old Testament, where almost all kings have tempted the Israelites to worship idols, not God. Paine also denounced the aristocracy, which along with the monarchy were "two ancient tyrants." They violate the laws of nature, human reason, and "the universal order of things", beginning with God. That, Middlekauff says, is exactly what most Americans want to hear. He calls the Revolutionary generation "children born twice". because in their childhood they have experienced a Revival, which, for the first time, has binded Americans together, transcending denominational and ethnic boundaries and giving them a sense of patriotism.
The American < The American Crisis (1776)
In late 1776, Paine published the American Crisis pamphlet series to inspire Americans in their battle against the British army. He juxtaposed the conflict between good Americans who devoted themselves to the selfish civilian virtues and provincial men. To inspire his soldiers, General George Washington had the first Crisis, read them to the Crisis . It starts:
This is the time that human souls try: Summer warriors and sun patriots, in this crisis, will shrink from their state ministry; but he who stands now, deserves the love and gratitude of men and women. Tyranny, like Hell, is not easily conquered; but we have entertainment with us, that the more difficult the conflict, the more glorious its victory. What we get is too cheap, we value too lightly: it's the dearness that gives every thing its value. Heaven knows how to set a fair price for his goods; and it is indeed strange that once it conforms to an article as freedom it should not be highly valued.
International relations
In 1777, Paine became secretary of the Congressional Committee for Foreign Affairs. The following year, he touched upon ongoing secret negotiations with France in his pamphlets. His enemies reproach his irreverence. There was a scandal; along with Paine's conflict with Robert Morris and Silas Deane, it led to the expulsion of Paine from the Committee in 1779.
However, in 1781, he accompanied John Laurens on his mission to France. Finally, after many pleas from Paine, the State of New York recognized her political services by presenting her to a plantation in New Rochelle, New York and Paine receiving money from Pennsylvania and from Congress on Washington's suggestion. During the Revolutionary War, Paine served as an adjutant-de-camp for the important general, Nathanael Greene.
Events Silas Deane
In what might be a mistake, and perhaps even contributing to his resignation as secretary of the Foreign Committee, Paine publicly criticized Silas Deane, an American diplomat who was appointed in March 1776 by Congress to travel to France. silent. Deane's aim was to influence the French government to finance the colony in their struggle for independence. Paine had seen Deane as a warlord of less respect for principle, under the rule of Robert Morris, one of the major American Revolutionaries and working with Pierre Beaumarchais, the French royal agent sent to the colony by King Louis. to investigate the Anglo-American conflict. Paine labeled Deane unpatriotic, demanding a public inquiry into Morris's funding for the Revolution, as he had contracted his own company with about $ 500,000.
Unfortunately, Paine's criticism turned against her. Among his critics, he has written in Pennsylvania Packet that France has "initiated [their] alliance with early and generous friendship ," referring to the help provided to the American Colonies before the recognition of the French-American agreement. This is very embarrassing for France, which potentially jeopardizes the alliance. John Jay, President of Congress who had been a staunch supporter of Deane, spoke immediately against Paine's comment. The controversy eventually became public, and Paine was later criticized as unpatriotic for criticizing an American revolutionary. He was even physically attacked twice on the road by Deane's supporters. This much-added stress had a major impact on Paine, who generally had a sensitive character and he resigned as secretary of the Foreign Committee in 1779.
Funding Revolution
Paine accompanied Colonel John Laurens to France and is credited with starting a mission. It landed in France in March 1781 and returned to America in August with 2.5 million silver dollars, as part of a "gift" of 6 million and a loan of 10 million. Meeting with the French king is most likely done in the company and under the influence of Benjamin Franklin. Upon returning to the United States with this very welcome cargo, Thomas Paine and possibly Colonel Laurens, "positively objected" that General Washington should suggest that Congress reward him for his services, for fear of setting "bad precedents and inappropriate modes." Paine made an influential acquaintance in Paris and helped set up the North American Bank to raise money to supply the army. In 1785, he was given $ 3,000 by the US Congress in recognition of his service to the nation.
Henry Laurens (father of Colonel John Laurens) has been an ambassador to the Netherlands, but he was captured by the British on his way back there. When he was later exchanged for Lord Cornwallis prisoner (at the end of 1781), Paine went on to the Netherlands to resume loan negotiations. There are still questions about the relationship between Henry Laurens and Thomas Paine with Robert Morris as Superintendent of Finance and his business partner Thomas Willing who became the first president of the Bank of North America (in January 1782). They accused Morris of seeking profit in 1779 and Willing voted against the Declaration of Independence. Although Morris did much to restore his reputation in 1780 and 1781, the credit for obtaining this important loan to "regulate" the Bank of North America for approval by Congress in December 1781 had to go to Henry or John Laurens and Thomas Paine more than Robert Morris.
Paine bought his only home in 1783 at the corner of Farnsworth Avenue and Church Streets in Bordentown City, New Jersey and he lived there periodically until his death in 1809. This is the only place in the world where Paine buys real estate.
In 1787, Paine's design bridge was built across the Schuylkill River in Philadelphia. At this time his work on a single-arch iron bridge took him back to Paris, France. Since Paine had several friends when she arrived in France other than Lafayette and Jefferson, she kept a close correspondence with Benjamin Franklin, an old friend and mentor. Franklin provided a cover letter for Paine used to get his colleagues and contacts in France.
Later that year, Paine returned to London from Paris. He then released a pamphlet on August 20 called the Prospect in the Rubicon: or, an investigation into the Causes and Political Consequences for Restlessness at the Parliamentary Meeting. Tensions between Britain and France increased, and the pamphlet urged the British Ministry to reconsider the consequences of war with France. Paine seeks to change public opinion against war to create better relations between countries, avoid taxes on citizens, and not engage in wars that he believes will destroy both countries.
Human Rights
Back in London in 1787, Paine would become absorbed in the French Revolution after it began in 1789, and decided to travel to France in 1790. Meanwhile, conservative intellectual Edmund Burke launched a counter-revolutionary explosion against the French Revolution, entitled Reflection on Revolution in France (1790), which was of great interest to the landing class, and sold 30,000 copies. Paine was set to deny it in her Human Rights Rights (1791). He wrote it not as a quick pamphlet, but as a long abstract political channel containing 90,000 words that tore up monarchies and traditional social institutions. On January 31, 1791, he gave the manuscript to the publisher Joseph Johnson. A visit by a government agent persuaded Johnson, so Paine gave the book to the publisher J.S. Jordan, then go to Paris, according to William Blake's suggestion. He charged three good friends, William Godwin, Thomas Brand Hollis, and Thomas Holcroft, by handling the details of the publication. The book appeared on March 13, 1791 and sold nearly a million copies. It was "read energetically by reformers, Protestant dissenters, democrats, craftsmen of London, and the hands of a skilled factory from the north of the new industry".
Unaffected by the government's campaign to discredit him, Paine issued Human Rights, Part Two, Combining Principles and Practices in February 1792. It details a representative government with a social program enumerated to improve the lethal poverty of ordinary people through progressive tax measures. Radically reducing prices to ensure an unprecedented circulation, it is sensational in its impact and gives birth to a reform society. An indictment of durian coverage was followed, both for publishers and authors, while government agents followed Paine and incited mobs, hate encounters and burning in sculptures. Fierce pamphlet warfare also occurred, in which Paine was defended and attacked in dozens of works. The authorities are aiming, with the latest success, the pursuit of Paine from the United Kingdom. He then tried in absentia and was found guilty, even though it was never executed. The French translation of Human Rights, Part II was published in April 1792. His translator, FranÃÆ'§ois Lanthenas, abolished his dedication to Lafayette, for he believes Paine considers it too high from Lafayette, seen as a royalist sympathizer at the time.
In the summer of 1792, he answered the accusations of sedition and pollution thus: "If, to expose fraud and imposition of monarchy... to promote universal peace, civilization, and trade, and to break the chain of political superstition, and increase human degradation to the proper rank ; if these things are defamatory... let the name of the sculptor carved in my grave. "
Paine was a supporter of the enthusiastic French Revolution, and honored French citizenship with prominent figures such as Alexander Hamilton, George Washington, Benjamin Franklin and others. Paine's honorary citizenship is an acknowledgment of the publication of Human Rights, Part II and the sensations it created in France. Despite his inability to speak French, he was elected to the National Convention, representing the Pas-de-Calais district.
A few weeks after his election to the National Convention, Paine was elected as one of nine deputies to be part of the Constitutional Committee of the Convention, which is accused of drafting a constitution appropriate to the French Republic. He then participated in the Constitution Committee in drafting the Girondin constitution project. He chose the French Republic, but opposed the execution of Louis XVI, saying that the king should be exiled to the United States: first, because the way the French royalists came to help the American Revolution; and secondly, because of moral objections to the death penalty in general and the killing of revenge in particular. However, Paine's speech in defending Louis XVI was interrupted by Jean-Paul Marat, who claimed that as Quaker, Paine's religious beliefs were against the death penalty and thus he was not entitled to vote. Marat interrupted a second time, stating that the translator deceived the convention by distorting the meaning of Paine's words, prompting Paine to give a copy of the speech as proof that she was being translated correctly.
Regarded as an ally of the Girondins, he is seen with Montagnard's growing displeasure, now in power; and especially by Maximilien Robespierre. A decree was passed at the end of 1793 except strangers from their place in the Convention (Anacharsis Cloots were also seized from its place). Paine was arrested and imprisoned in December 1793.
Paine wrote the second part of Human Rights on the table at Rickie Thomas Clio's house, with whom she lived in 1792 before she fled to France. This table is currently on display at the Museum of People's History in Manchester.
The Age of Reason
Paine was arrested in France on December 28, 1793. Joel Barlow did not succeed in securing Paine's release by circulating a petition among Americans in Paris. Sixteen Americans were allowed to plead for Paine to be released to the Convention, but President Marc-Guillaume Alexis Vadier of the General Security Committee refused to recognize American citizenship Paine, claiming he was an Englishman and a citizen who fought with France.
Paine herself protested and claimed that she was a US citizen, a French Revolutionary ally, not a British, who at the time was at war with France. However, Gouverneur Morris, the American minister to France, did not suppress his claim, and Paine later wrote that Morris had been deceived in prison. Paine escaped the execution. The chalk marks should be left by the gaoler at the cell door to indicate that the prisoners in it will be moved for execution. In Paine's case, the sign was accidentally made on the inside of the door rather than outside; this was due to the fact that Paine's cell door had been left open while the gaoler did his rounds that day, as Paine had received an official visitor. But for this strange fate, Paine will be executed tomorrow morning. He kept his head and survived some of the important days needed to avoid the fall of Robespierre on 9 Thermidor (27 July 1794).
Paine was released in November 1794 mainly due to the work of the new French Minister to France, James Monroe, who managed to debate the case for Paine's citizenship. In July 1795, he was accepted back into the Convention, just like any other living Girondin. Paine was one of only three dà © à © putÃÆ' © s to oppose the adoption of the new 1795 constitution for the abolition of universal suffrage, proclaimed by the Montagnard Constitution of 1793.
In 1796, a bridge was erected at the mouth of the Wear River in Sunderland, Tyne and Wear, England. This bridge, the Sunderland arch, follows the same design as the Schuylkill River Bridge in Philadelphia and becomes the prototype for many of the subsequent voussoir arches made of iron and steel.
In addition to receiving a British patent for a single-span iron bridge, Paine develops smokeless wax and works with inventor John Fitch in developing a steam engine.
In 1797, Paine lived in Paris with Nicholas Bonneville and his wife. As well as other controversial Bonneville guests, Paine arouses suspicion of the authorities. Bonneville hid Royalist Antoine Joseph Barruel-Beauvert at his home. Beauvert had been banned from following Fructidor's 18th coup on September 4, 1797. Paine believed that the United States under President John Adams had betrayed the French revolutionaries. Bonneville was briefly jailed and the pressure was seized, which meant financial ruin.
In 1800, still under police surveillance, Bonneville took refuge with his father in Evreux. Paine accompanied him, assisting Bonneville with the burden of translating "Sea of ​​the Covenant". That same year, Paine supposedly had a meeting with Napoleon. Napoleon claims he slept with a copy of Human Rights under his pillow and went as far as telling Paine that "a golden statue should be erected for you in every city in the universe". Paine discussed with Napoleon how best to attack England. In December 1797, he wrote two essays, one of which was named after Observations on Construction and Operation of the Navy with Plans for the British Invasion and the Final Overthrow of the British Government, where he promoted the idea of ​​financing 1,000 warships to bring French invaders crossed the English Channel. In 1804, Paine returned to the subject, writing to British People about the British Invasion advocating the idea. However, having noted Napoleon's progress toward the dictatorship, he condemned it as "the most complete con artist ever". Paine remained in France until 1802, returning to the United States only at the invitation of President Jefferson.
George Washington Criticism
Paine believes that US President George Washington has conspired with Robespierre to imprison him. He felt deeply betrayed that Washington, who had been a lifelong friend, had done nothing when Paine suffered in jail. While living with Monroe, he plans to send a letter of complaint to Washington on the anniversary of the former President. Monroe stopped the letter sent just in time and after Paine's critique of the Jay Monroe Treaty declared that Paine was living somewhere else.
Still bitter by the perceived betrayal, Paine tries to undermine Washington's reputation by calling him a dangerous man who does not deserve his fame as a military and political hero. He sent a stinging letter to Washington, where he described him as an incompetent commander and a pointless and ungrateful person. Paine never received a reply, so she contacted her lifelong publisher, anti-Federalist Benjamin Bache to publish this Letter to George Washington in 1796. In this scathing publication, Paine wrote that "the world will be confused to decide whether You are an apostate or a deceiver whether you have abandoned good principles or have you ever had ". He further writes that without the help of France, Washington was unlikely to succeed in the Revolution and had "but little part in the glory of the last event". He also commented on Washington's bad character, saying that Washington has no sympathetic and hypocritical feelings.
Next year
In 1802 or 1803, Paine left France for the United States, also paid a share for the Bonneville wife Marguerite Brazier and the three sons of the couple, Benjamin, Louis and Thomas Bonneville, to whom Paine was godfather. Paine returned to the United States in the early stages of Second Revival and a period of great political alignment. The Age of Reason gives many reasons for the devout to dislike it and the Federalists attack it because of its ideas about the government stated in Common Sense, due to its relationship with the French Revolution. and for his friendship with President Jefferson. Also still fresh in the public mind is his book Letter to Washington which was published six years before he returned. This worsened when his vote was denied at New Rochelle on the grounds that Gouverneur Morris did not recognize him as an American and Washington did not help him.
Brazier took care of Paine at the end of his life and buried him after his death on June 8, 1809. In his will, Paine left most of his land to Marguerite, including his 100 acres (40.5 ha) of land so he could nurture and educate Benjamin and his brother Thomas. In 1814, the fall of Napoleon finally allowed Bonneville to rejoin his wife in the United States where he stayed for four years before returning to Paris to open a bookstore.
Death
On the morning of June 8, 1809, Paine died, aged 72, at 59 Grove Street in Greenwich Village, New York City Although the original building no longer exists, it has a plaque that Paine died at this location.
After his death, Paine's body was brought to New Rochelle, but Quaker would not let him be buried in their grave at his last will, so his body was buried under a canary tree in his field. In 1819, the British radical agrarian journalist William Cobbett, who in 1793 had published the continuation of Francis Oldys (George Chalmer) of The Life of Thomas Paine, dug his bones and transferred them back to England. with the intention of giving Paine a heroic rebellion in his native land, but this never happened. The bones were still among Cobbett's effects when he died more than twenty years later, but then disappeared. No stories were confirmed about what happened to them afterwards, although various people have been claiming for years to have parts of Paine's remains, such as his skull and his right hand.
At the time of his death, most American newspapers reprinted an obituary notification from the New York Evening Post which in turn quoted from The American Citizen , partly read: "He has lived a long time , do some good, and a lot of losses ". Only six mourners came to his funeral, two of them black, most likely freed. Years later writer and orator Robert G. Ingersoll wrote:
Thomas Paine has crossed the legendary limits of life. One by one most of his old friends and acquaintances had left him. Abused on every side, executed, shunned and hated - his virtues denounced as evil - his service is forgotten - his character is blacked out, he keeps the peace and balance of his soul. He is a victim of people, but his conviction remains unshakable. He is still a soldier in the army of freedom, and still tries to enlighten and cultivate those who can not wait for his death. Even those who love their enemies hate it, their friends - friends all over the world - with all their hearts. On June 8, 1809, death came - Death, almost his only friend. At his funeral there is no grandeur, no parade, no civilian procession, no military display. In a carriage, a woman and her son living on the gift of the dead - on a horse, a Quaker, a humanity whose heart dominates the belief from his head - and, following on foot, two negroes filled with gratitude - are Thomas's funeral parlors Paine.
Idea
Biographer Eric Foner identifies Utopian in Paine's thought, writing: "Through this new language he communicates a new vision - a utopian picture of egalitarian society, republicans".
Paine's Utopianism combines citizenship republicanism, a belief in the inevitability of scientific and social progress and a commitment to free markets and freedom in general. The various sources of Paine's political theory all point to a society based on common good and individualism. Paine declared futurism of redemption or political messianism. Writing that his generation "will emerge into the future as Adam of the new world", Paine exemplifies British utopianism.
Later, his encounter with the Native population in America made a deep impression. Iroquois's ability to live in harmony with nature while achieving a democratic decision-making process helped him improve his thinking on how to organize society.
Slavery
Paine is sometimes credited with writing "African Slavery in America", the first article proposing the emancipation of African-American slaves and the abolition of slavery. It was published on March 8, 1775 in the Postscript to the Pennsylvania Journal and Weekly Advertiser (also known as The Pennsylvania Magazine and the American Museum. ).
Citing the lack of evidence that Paine was an anonymous essayist, some scholars (Eric Foner and Alfred Owen Aldridge) no longer considered this one of his works. Instead, John Nichols speculates that "his strong objections to slavery" caused his ostracism from power during the early years of the Republic.
Agrarian Justice
His last pamphlet, Agrarian Justice, was published in the winter of 1795, defied agrarian law and agrarian monopoly and subsequently developed his ideas in Human Rights about how land ownership partially separated large people of legitimate inheritance and their legitimate self-regulated way of life. The US Social Security Administration recognizes Agrarian Justice as the first American proposal for retirement and basic income or citizen dividends. Per Agrarian Justice :
In advocating the case of the person deprived, it is a right, and not a charity... [The government should] create a national fund, from which it must be paid to everyone, when arriving at the age of twenty. one year, fifteen pounds sterling, in partial compensation, for losing its natural heritage, with the introduction of a landed property system. And also, the amount of ten pounds a year, for life, for everyone who now lives, from the age of fifty, and to all others as they will arrive at that age.
Note that Ã,  £ 10 and Ã,  £ 15 will be worth about Ã, £ 800 and Ã,  £ 1,200 ($ 1,200 and $ 2,000) when adjusted for inflation (2011 British pound).
Lamb argues that Paine's analysis of property rights marks a different contribution to political theory. His theory of property defends libertarian concerns with private ownership demonstrating egalitarian commitments. Paine's new justification of property makes it different from previous theorists such as Hugo Grotius, Samuel von Pufendorf and John Locke. This shows Paine's commitment to the fundamental liberal values ​​of individual freedom and moral equality.
Religious view
Before his arrest and imprisonment in France, knowing that he might be arrested and executed, following the British early eighteenth-century English deism tradition, Paine wrote the first part of The Age of Reason, an attack on organizing "revealing" which combines a compilation of the many inconsistencies he found in the Bible.
Regarding his own religious beliefs, Paine wrote at The Age of Reason :
I believe in one God, and no more; and I hope for happiness beyond this life.
I do not believe in the profession of faith embraced by the Jewish church, by the church of Rome, by the Greek church, by the Turkish church, by the Protestant church, or by any church I know. My own mind is my own church. All national church institutions, whether Jewish, Christian, or Turkish, do not appear to me apart from human inventions, which are set up to frighten and enslave mankind, and monopolize power and profit.
Every time we read lewd stories, lively excitement, cruel and tortuous executions, unrelenting revenge with more than half the Bible is filled, it will be more consistent that we call it the word devil than the word of God. It is a history of evil that has served to destroy and persecute mankind; and, for my part, I sincerely hate it, because I hate everything cruel.
Although there is no evidence that Paine himself was a Freemason, upon his return to America from France he also wrote "An Essay on the Origin of Free Masons" (1803-1805) on Freemasons dating from the ancient Druid religion. In his essay, he states: "Christianity is a parody of sun worship, where they place a man called Christ in the sun, and pay him the cult that was originally paid to the sun." Marguerite de Bonneville published an essay in 1810 after Paine's death, but he chose to remove certain parts of it that were critical of Christianity, most of which were restored in print in 1818.
While Paine never described herself as a deer, she wrote the following:
My opinion... is the effect of the clearest and long established belief that the Bible and the Covenant are the imposition of the world, that the fall of man, the story of Jesus Christ as the Son of God, and of his death to calm God's wrath, and salvation, by these strange ways, all of which are extraordinary discoveries, are not honorable for the wisdom and power of the Almighty; that the only true religion is Deism, which I then mean, and its meaning now, the belief of one God, and the imitation of his moral character, or the practice of so-called moral virtues-and that is only above this (as far as religion is concerned ) that I am resting all my hope of happiness after this. So tell me now - and help me God.
Legacy
Paine's writings greatly influenced his contemporaries and especially American revolutionaries. His books provoke the emergence of deism in the United States, but in the long run inspired philosophical and radical working classes in Britain and the United States. Liberals, libertarians, left-libertarians, feminists, democratic socialists, social democrats, anarchists, free thinkers and progressives often claim him as an intellectual ancestor. Paine's critique of institutionalized religion and the advocacy of rational thought have influenced many of Britain's independent thinkers in the nineteenth and twentieth centuries, such as William Cobbett, George Holyoake, Charles Bradlaugh, Christopher Hitchens, and Bertrand Russell.
The quote "Lead, follow, or get out of the way" is widely but wrongly attributed to Paine. It can not be found anywhere in his published works.
Abraham Lincoln
When Abraham Lincoln was 26 years old in 1835, he wrote a defense against Paine's deism and a political companion, Samuel Hill, burning it to save Lincoln's political career. Historian Roy Basler, editor of Lincoln's paper, says Paine has a powerful influence on the Lincoln style:
There were no other writers in the XVIII century, except Jefferson, who were aligned closer to Lincoln's character or thought later on. In the style of Paine, above all others gave a variety of abilities that, abused and adapted to Lincoln's own mood, were revealed in Lincoln's official writings.
Thomas Edison
Its founder Thomas Edison said:
I have always regarded Paine as one of the greatest of all Americans. We have never had a smarter intelligence in this republic... It is my good fortune to face Thomas Paine's work in my childhood... it is, in fact, a revelation for me to read the views of these great thinkers in the fields of self- political and theological fields. Paine educated me, then, about many things I had never thought of before. I remember, very clearly, the glowing flash of enlightenment from Paine's writing, and I remember thinking, at the time, 'Too bad these works are not today is a schoolbook for all children!' My interest in Paine was not satisfied by my first reading of his works. I return to them many times, just as I have done since my childhood.
South America
In 1811, Venezuelan translator Manuel Garcia de Sena published a book in Philadelphia composed largely of Spanish translations of some of Paine's most important works. The book also includes translations of the Declaration of Independence, the Confederate Budget, the US Constitution, and the constitution of five US states.
It then circulated widely in South America and through Uruguay's national hero José © Gervasio Artigas became familiar with and embraced Paine's ideas. In turn, many of Artigas's writings draw directly from Paine, including Directive 1813 , which Uruguay considers one of the most important constitutional documents in their country. It was one of the earliest writings to articulate the basic principles for the independent identity of Buenos Aires.
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