The The Declaration eliminated the thousand-year-old charisma of sovereignty

The
Declaration of the rights of man and citizen is scrutinized as one of the texts
basics most voted through the Governmental Convention integral initiated later
in the conference of the state’s universal. Following to many long debates
about this document, the deputy decided to vote the final text dated August 26,
1789. It is formulating of a preamble and seventeen
articles in which affect the individualist and the nation. It clarifies the
naturals rights and imprescriptible, like freedom, property, safety, and opposition
to oppression. The declaration acknowledges besides
equal rights, especially into the front of the law and justice. It eventually
asserts the concept of the separation of powers.  Along with this research paper, I will walk
you through more description of the declaration of the right of man and citizen.

Ratified only October 5th by Louis XVI beneath the premonition
of the convention and the people rushed at Versailles, it serves like a
preamble to the first constitution of the French revolution, adopted in 1791.
The 1789 Declaration inspired similar documents in multiples nations of Europe
and Latin America in the nineteenth century. The French revolutionary tradition
is also present in the European assembly on human rights signed in Rome on
November 1950. Representatives of the French people considering that the
ignorance, the oblivion or the contempt of the rights of man occur to the narrowly
reasons of the common problems.

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The
Declaration eliminated the thousand-year-old charisma of sovereignty by declassing
the king to the only lawmaking of the citizen’s wish. It was no longer God’s
choice to dominate and a representative of the divine. Alternately, the king
was a head who had failed his people. Therefore, the people’s revolt was
justified since resistance to tyranny is a natural right of men.

The
purpose of the declaration of the rights of man and of the citizen is mainly to
put forward the ideas of the lights showed by the French rebellion. It highlights
equality as the basis ideas of a current population that is no longer builted
on orders (clerks, nobilities, third-states). It was wroted to promote equal
opportunity for everyone, regardless of gender, race, belief, etc. As we can obviously
see, its motive is to eliminate discrimination against people and to bring
about equality.

The
ideas of this document flow from each other and are hierarchical. In
particular, it should be noted that:

Natural
Rights are defined in the article that defines the Society for the valid cause
that out of society, there is no right. Freedom, property, safety, and
resistance to oppression only occur in the presence of a plurality of people and
the right is allied to population. The Act is not describ45ed
as “the expression of the general will”, contrary to what is often
said. This is only the third article relating to the Act, which only states how
it was adopted; it is only a formal quality, when the substantial qualities are
stated in the two previous articles. The public force has no other function
than to enforce the law, that is to say to enforce freedom, property, safety,
resistance to oppression. The freedoms of opinion, expression and the press are
expressed separately, as is often said, as a sort of complementary list of
individual rights, but on the contrary because the drafters of the DDHC (Declaration des Droits de l’Homme et du
Citoyen) have had the intelligence to understand that they are not freedoms
of the same nature. Two centuries before Hans-Hermann Hoppe, the French
revolutionaries understood that these two public liberties were very different
from the fundamental freedoms of Article 2, and obliged to respect these higher
freedoms. Believing that these public freedoms are specifically defended and
with a preference on the right of ownership is a major misinterpretation. The
idea that an owner can deny freedom of expression on his property is actually
defended by the DDHC, for which the freedoms of expression and opinion are
minor and secondary freedoms, as opposed to the major and primordial freedoms
what is liberty, property, safety, resistance to oppression.

All
these points are generally the object of absolute contraries, and this because
of a distorted reading of the text. The DDHC, insist on this point, is a legal
text. It should not be read as the Koran whose last verses repeal the oldest.
Any new article must be read as subordinate to the previous ones. And to fully
understand the spirit of the DDHC, it is useful to understand, following this
hierarchical reading of articles, the exact meaning of each word used.

Indeed,
the Declaration of the Rights of Man and Citizen is not simply inspired by the
theories of the social contract, it is the Social Contract drafted by the
revolutionaries. At no time is there a state in the DDHC, only political
association and society of free men. The DDHC is the statutes of this political
association. As such, it is a primordial text, whose meaning of the great words
that it uses: Society, Natural Rights, Law, Citizen, Constitution cannot be
sought elsewhere than in the text itself, which defines them, their gives an
unambiguous meaning.