The moratorium ended on January 17, 1977 with the shooting of Gary Gilmore by firing squad in Utah. The first use of the electric chair after the moratorium was the electrocution of John Spenkelink in Florida on May 25, 1979. The first use of the gas chamber after the moratorium was the gassing of Jesse Bishop in Nevada on October 22, 1979. The first use of the gallows after the moratorium was the hanging of Westley Allan Dodd in Washington on January 5, 1993. The first use of lethal injection was on December 7, 1982, when Charles Brooks, Jr., was executed in Texas.


Electrocution was the preferred method of execution during the 20th century. Electric chairs have commonly been nicknamed Old Sparky; however, Alabama's electric chair became known as the "Yellow Mama" due to its unique color. Some, particularly in Florida, were noted for malfunctions, which caused discussion of their cruelty and resulted in a shift to lethal injection as the preferred method of execution. Although lethal injection dominates as a method of execution, some states allow prisoners on death row to choose the method used to execute them.


Other states with long histories of no death penalty include Wisconsin (the only state with only one execution), Rhode Island (although later reintroduced, it was unused and abolished again), Maine, North Dakota, Minnesota, West Virginia, Iowa, and Vermont. The District of Columbia has also abolished the death penalty; it was last used in 1957. Oregon abolished the death penalty through an overwhelming majority in a 1964 public referendum but reinstated it in a 1984 joint death penalty/life imprisonment referendum by an even higher margin after a similar 1978 referendum succeeded but was not implemented due to judicial rulings.


Within the context of the overall murder rate, the death penalty cannot be said to be widely or routinely used in the United States; in recent years the average has been about one execution for about every 700 murders committed, or 1 execution for about every 325 murder convictions. However, 32 of the 50 states still execute people. Among them, Alabama has the highest per capita rate of death sentences. This is due to judges overriding life imprisonment sentences and imposing the death penalty. No other states allow this.


Puerto Rico's constitution expressly forbids capital punishment, stating "The death penalty shall not exist", setting it apart from all U.S. states and territories other than Michigan, which also has a constitutional prohibition (eleven other states and the District of Columbia have abolished capital punishment through statutory law). However, capital punishment is still applicable to offenses committed in Puerto Rico, if they fall under the jurisdiction of the federal government, though federal death penalty prosecutions there have generated significant controversy.


Capital punishment was suspended in the United States from 1972 through 1976 primarily as a result of the Supreme Court's decision in Furman v. Georgia. The last pre-Furman execution was that of Luis Monge on June 2, 1967. In this case, the court found that the death penalty was being imposed in an unconstitutional manner, on the grounds of cruel and unusual punishment in violation of the Eighth Amendment to the United States Constitution. The Supreme Court has never ruled the death penalty to be per se unconstitutional.


Present-day statutes from across the nation use the same words and phrases, requiring modern executions to take place within a wall or enclosure to exclude public view. Connecticut General Statute § 54–100 requires death sentences to be conducted in an "enclosure" which "shall be so constructed as to exclude public view." Kentucky Revised Statute 431.220 and Missouri Revised Statute § 546.730 contain substantially identical language. New Mexico's former death penalty, since repealed, see N.M. Stat. § 31-14-12, required executions be conducted in a "room or place enclosed from public view." Similarly, a dormant Massachusetts law, see Mass. Gen. Law ch. 279 § 60, required executions to take place "within an enclosure or building." North Carolina General Statute § 15-188 requires death sentences to be executed "within the walls" of the penitentiary, as do Oklahoma Statute Title 22 § 1015 and Montana Code § 46-19-103. Ohio Revised Code § 2949.22 requires that "[t]he enclosure shall exclude public view." Similarly, Tennessee Code § 40-23-116 requires "an enclosure" for "strict seclusion and privacy." United States Code Title 18 § 3596 and the Code of Federal Regulations 28 CFR 26.4 limit the witnesses permitted at federal executions.


In 1976, contemporaneously with Woodson and Roberts, the Court decided Gregg v. Georgia and upheld a procedure in which the trial of capital crimes was bifurcated into guilt-innocence and sentencing phases. At the first proceeding, the jury decides the defendant's guilt; if the defendant is innocent or otherwise not convicted of first-degree murder, the death penalty will not be imposed. At the second hearing, the jury determines whether certain statutory aggravating factors exist, whether any mitigating factors exist, and, in many jurisdictions, weigh the aggravating and mitigating factors in assessing the ultimate penalty – either death or life in prison, either with or without parole.


Possibly in part due to expedited federal habeas corpus procedures embodied in the Antiterrorism and Effective Death Penalty Act of 1996, the pace of executions picked up, reaching a peak of 98 in 1999 and then they declined gradually to 28 in 2015. Since the death penalty was reauthorized in 1976, 1,411 people have been executed, almost exclusively by the states, with most occurring after 1990. Texas has accounted for over one-third of modern executions (although only two death sentences were imposed in Texas during 2015, with the courts preferring to issue sentences of life without parole instead) and over four times as many as Oklahoma, the state with the second-highest number. California has the greatest number of prisoners on death row, has issued the highest number of death sentences but has held relatively few executions.


As of November 2008, there is only one person on death row facing capital punishment who has not been convicted of murder. Demarcus Sears remains under a death sentence in Georgia for the crime of "kidnapping with bodily injury." Sears was convicted in 1986 for the kidnapping and bodily injury of victim Gloria Ann Wilbur. Wilbur was kidnapped and beaten in Georgia, raped in Tennessee, and murdered in Kentucky. Sears was never charged with the murder of Wilbur in Kentucky, but was sentenced to death by a jury in Georgia for "kidnapping with bodily injury."


At times when a death sentence is affirmed on direct review, it is considered final. Yet, supplemental methods to attack the judgment, though less familiar than a typical appeal, do remain. These supplemental remedies are considered collateral review, that is, an avenue for upsetting judgments that have become otherwise final. Where the prisoner received his death sentence in a state-level trial, as is usually the case, the first step in collateral review is state collateral review. (If the case is a federal death penalty case, it proceeds immediately from direct review to federal habeas corpus.) Although all states have some type of collateral review, the process varies widely from state to state. Generally, the purpose of these collateral proceedings is to permit the prisoner to challenge his sentence on grounds that could not have been raised reasonably at trial or on direct review. Most often these are claims, such as ineffective assistance of counsel, which requires the court to consider new evidence outside the original trial record, something courts may not do in an ordinary appeal. State collateral review, though an important step in that it helps define the scope of subsequent review through federal habeas corpus, is rarely successful in and of itself. Only around 6 percent of death sentences are overturned on state collateral review. In 2010, the death sentences of 53 inmates were overturned as a result of legal appeals or high court reversals.


Traditionally, Section 1983 was of limited use for a state prisoner under sentence of death because the Supreme Court has held that habeas corpus, not Section 1983, is the only vehicle by which a state prisoner can challenge his judgment of death. In the 2006 Hill v. McDonough case, however, the United States Supreme Court approved the use of Section 1983 as a vehicle for challenging a state's method of execution as cruel and unusual punishment in violation of the Eighth Amendment. The theory is that a prisoner bringing such a challenge is not attacking directly his judgment of death, but rather the means by which that the judgment will be carried out. Therefore, the Supreme Court held in the Hill case that a prisoner can use Section 1983 rather than habeas corpus to bring the lawsuit. Yet, as Clarence Hill's own case shows, lower federal courts have often refused to hear suits challenging methods of execution on the ground that the prisoner brought the claim too late and only for the purposes of delay. Further, the Court's decision in Baze v. Rees, upholding a lethal injection method used by many states, has drastically narrowed the opportunity for relief through Section 1983.


The largest single execution in United States history was the hanging of 38 American Indians convicted of murder and rape during the Dakota War of 1862. They were executed simultaneously on December 26, 1862, in Mankato, Minnesota. A single blow from an axe cut the rope that held the large four-sided platform, and the prisoners (except for one whose rope had broken and who had to be re-hanged) fell to their deaths. The second-largest mass execution was also a hanging: the execution of 13 African-American soldiers for taking part in the Houston Riot of 1917. The largest non-military mass execution occurred in one of the original thirteen colonies in 1723, when 26 convicted pirates were hanged in Newport, Rhode Island by order of the Admiralty Court.


After a death sentence is affirmed in state collateral review, the prisoner may file for federal habeas corpus, which is a unique type of lawsuit that can be brought in federal courts. Federal habeas corpus is a species of collateral review, and it is the only way that state prisoners may attack a death sentence in federal court (other than petitions for certiorari to the United States Supreme Court after both direct review and state collateral review). The scope of federal habeas corpus is governed by the Antiterrorism and Effective Death Penalty Act of 1996, which restricted significantly its previous scope. The purpose of federal habeas corpus is to ensure that state courts, through the process of direct review and state collateral review, have done at least a reasonable job in protecting the prisoner's federal constitutional rights. Prisoners may also use federal habeas corpus suits to bring forth new evidence that they are innocent of the crime, though to be a valid defense at this late stage in the process, evidence of innocence must be truly compelling.


In New Jersey and Illinois, all death row inmates had their sentences commuted to life in prison without parole when the death penalty repeal bills were signed into law. In Maryland, Governor Martin O'Malley commuted the state's four remaining death sentences to life in prison without parole in January 2015. While the bill repealing capital punishment in Connecticut was not retroactive, the Connecticut Supreme Court ruled in 2015 in State v. Santiago that the legislature's decision to prospectively abolish capital punishment rendered it an offense to "evolving standards of decency," thus commuting the sentences of the 11 men remaining on death row to life in prison without parole. New Mexico may yet execute two condemned inmates sentenced prior to abolition, and Nebraska has ten death row inmates who may still be executed despite abolition.


The United States Supreme Court in Penry v. Lynaugh and the United States Court of Appeals for the Fifth Circuit in Bigby v. Dretke have been clear in their decisions that jury instructions in death penalty cases that do not ask about mitigating factors regarding the defendant's mental health violate the defendant's Eighth Amendment rights, saying that the jury is to be instructed to consider mitigating factors when answering unrelated questions. This ruling suggests that specific explanations to the jury are necessary to weigh mitigating factors.


Several states have never had capital punishment, the first being Michigan, which abolished it shortly after entering the Union. (However, the United States government executed Tony Chebatoris at the Federal Correctional Institution in Milan, Michigan in 1938.) Article 4, Section 46 of Michigan's fourth Constitution (ratified in 1963; effective in 1964) prohibits any law providing for the penalty of death. Attempts to change the provision have failed. In 2004, a constitutional amendment proposed to allow capital punishment in some circumstances failed to make it on the November ballot after a resolution failed in the legislature and a public initiative failed to gather enough signatures.


The method of execution of federal prisoners for offenses under the Violent Crime Control and Law Enforcement Act of 1994 is that of the state in which the conviction took place. If the state has no death penalty, the judge must choose a state with the death penalty for carrying out the execution. For offenses under the Drug Kingpin Act of 1988, the method of execution is lethal injection. The Federal Correctional Complex in Terre Haute, Indiana is currently the home of the only death chamber for federal death penalty recipients in the United States, where inmates are put to death by lethal injection. The complex has so far been the only location used for federal executions post-Gregg. Timothy McVeigh and Juan Garza were put to death in June 2001, and Louis Jones, Jr. was put to death on March 18, 2003.


In October 2009, the American Law Institute voted to disavow the framework for capital punishment that it had created in 1962, as part of the Model Penal Code, "in light of the current intractable institutional and structural obstacles to ensuring a minimally adequate system for administering capital punishment." A study commissioned by the institute had said that experience had proved that the goal of individualized decisions about who should be executed and the goal of systemic fairness for minorities and others could not be reconciled.


In 1977, the Supreme Court's Coker v. Georgia decision barred the death penalty for rape of an adult woman, and implied that the death penalty was inappropriate for any offense against another person other than murder. Prior to the decision, the death penalty for rape of an adult had been gradually phased out in the United States, and at the time of the decision, the State of Georgia and the U.S. Federal government were the only two jurisdictions to still retain the death penalty for that offense. However, three states maintained the death penalty for child rape, as the Coker decision only imposed a ban on executions for the rape of an adult woman. In 2008, the Kennedy v. Louisiana decision barred the death penalty for child rape. The result of these two decisions means that the death penalty in the United States is largely restricted to cases where the defendant took the life of another human being. The current federal kidnapping statute, however, may be exempt because the death penalty applies if the victim dies in the perpetrator's custody, not necessarily by his hand, thus stipulating a resulting death, which was the wording of the objection. In addition, the Federal government retains the death penalty for non-murder offenses that are considered crimes against the state, including treason, espionage, and crimes under military jurisdiction.


Four states in the modern era, Nebraska in 2008, New York and Kansas in 2004, and Massachusetts in 1984, had their statutes ruled unconstitutional by state courts. The death rows of New York and Massachusetts were disestablished, and attempts to restore the death penalty were unsuccessful. Kansas successfully appealed State v. Kleypas, the Kansas Supreme Court decision that declared the state's death penalty statute unconstitutional, to the United States Supreme Court. Nebraska's death penalty statute was rendered ineffective on February 8, 2008 when the required method, electrocution, was ruled unconstitutional by the Nebraska Supreme Court. In 2009, Nebraska enacted a bill that changed its method of execution to lethal injection.


In the 2010s, American jurisdictions have experienced a shortage of lethal injection drugs, due to anti-death penalty advocacy and low production volume. Hospira, the only U.S. manufacturer of sodium thiopental, stopped making the drug in 2011. The European Union has outlawed the export of any product that could be used in an execution; this has prevented executioners from using EU-manufactured anesthetics like propofol which are needed for general medical purposes. Another alternative, pentobarbital, is also only manufactured in the European Union, which has caused the Danish producer to restrict distribution to U.S. government customers.


As noted in the introduction to this article, the American public has maintained its position of support for capital punishment for murder. However, when given a choice between the death penalty and life imprisonment without parole, support has traditionally been significantly lower than polling which has only mentioned the death penalty as a punishment. In 2010, for instance, one poll showed 49 percent favoring the death penalty and 46 percent favoring life imprisonment while in another 61% said they preferred another punishment to the death penalty. The highest level of support for the death penalty recorded overall was 80 percent in 1994 (16 percent opposed), and the lowest recorded was 42 percent in 1966 (47 percent opposed). On the question of the death penalty vs. life without parole, the strongest preference for the death penalty was 61 percent in 1997 (29 percent favoring life), and the lowest preference for the death penalty was 47 percent in 2006 (48 percent favoring life).


Other capital crimes include: the use of a weapon of mass destruction resulting in death, espionage, terrorism, certain violations of the Geneva Conventions that result in the death of one or more persons, and treason at the federal level; aggravated rape in Louisiana, Florida, and Oklahoma; extortionate kidnapping in Oklahoma; aggravated kidnapping in Georgia, Idaho, Kentucky and South Carolina; aircraft hijacking in Alabama and Mississippi; assault by an escaping capital felon in Colorado; armed robbery in Georgia; drug trafficking resulting in a person's death in Florida; train wrecking which leads to a person's death, and perjury which leads to a person's death in California, Colorado, Idaho and Nebraska.


In a five-to-four decision, the Supreme Court struck down the impositions of the death penalty in each of the consolidated cases as unconstitutional. The five justices in the majority did not produce a common opinion or rationale for their decision, however, and agreed only on a short statement announcing the result. The narrowest opinions, those of Byron White and Potter Stewart, expressed generalized concerns about the inconsistent application of the death penalty across a variety of cases but did not exclude the possibility of a constitutional death penalty law. Stewart and William O. Douglas worried explicitly about racial discrimination in enforcement of the death penalty. Thurgood Marshall and William J. Brennan, Jr. expressed the opinion that the death penalty was proscribed absolutely by the Eighth Amendment as "cruel and unusual" punishment.


In total, 156 prisoners have been either acquitted, or received pardons or commutations on the basis of possible innocence, between 1973 to 2015. Death penalty opponents often argue that this statistic shows how perilously close states have come to undertaking wrongful executions; proponents point out that the statistic refers only to those exonerated in law, and that the truly innocent may be a smaller number. Statistics likely understate the actual problem of wrongful convictions because once an execution has occurred there is often insufficient motivation and finance to keep a case open, and it becomes unlikely at that point that the miscarriage of justice will ever be exposed.


The death penalty is sought and applied more often in some jurisdictions, not only between states but within states. A 2004 Cornell University study showed that while 2.5 percent of murderers convicted nationwide were sentenced to the death penalty, in Nevada 6 percent were given the death penalty. Texas gave 2 percent of murderers a death sentence, less than the national average. Texas, however, executed 40 percent of those sentenced, which was about four times higher than the national average. California had executed only 1 percent of those sentenced.


Congress acted defiantly toward the Supreme Court by passing the Drug Kingpin Act of 1988 and the Federal Death Penalty Act of 1994 that made roughly fifty crimes punishable by death, including crimes that do not always involve the death of someone. Such non-death capital offenses include treason, espionage (spying for another country), and high-level drug trafficking. Since no one has yet been sentenced to death for such non-death capital offenses, the Supreme Court has not ruled on their constitutionality.


Executions resumed on January 17, 1977, when Gary Gilmore went before a firing squad in Utah. But the pace was quite slow due to the use of litigation tactics which involved filing repeated writs of habeas corpus, which succeeded for many in delaying their actual execution for many years. Although hundreds of individuals were sentenced to death in the United States during the 1970s and early 1980s, only ten people besides Gilmore (who had waived all of his appeal rights) were actually executed prior to 1984.


After the September 2011 execution of Troy Davis, believed by many to be innocent, Richard Dieter, the director of the Death Penalty Information Center, said this case was a clear wake-up call to politicians across the United States. He said: "They weren't expecting such passion from people in opposition to the death penalty. There's a widely held perception that all Americans are united in favor of executions, but this message came across loud and clear that many people are not happy with it." Brian Evans of Amnesty International, which led the campaign to spare Davis's life, said that there was a groundswell in America of people "who are tired of a justice system that is inhumane and inflexible and allows executions where there is clear doubts about guilt". He predicted the debate would now be conducted with renewed energy.


Various methods have been used in the history of the American colonies and the United States but only five methods are currently used. Historically, burning, crushing, breaking on wheel, and bludgeoning were used for a small number of executions, while hanging was the most common method. The last person burned at the stake was a black slave in South Carolina in August 1825. The last person to be hanged in chains was a murderer named John Marshall in West Virginia on April 4, 1913. Although beheading was a legal method in Utah from 1851 to 1888, it was never used.


African Americans made up 41 percent of death row inmates while making up only 12.6 percent of the general population. (They have made up 34 percent of those actually executed since 1976.) However, that number is lower than that of prison inmates, which is 47 percent. According to the US Department of Justice, African Americans accounted for 52.5% of homicide offenders from 1980 to 2008, with whites 45.3% and Native Americans and Asians 2.2%. This means African Americans are less likely to be executed on a per capita basis. However, according to a 2003 Amnesty International report, blacks and whites were the victims of murder in almost equal numbers, yet 80 percent of the people executed since 1977 were convicted of murders involving white victims. 13.5% of death row inmates are of Hispanic or Latino descent, while they make up 17.4% of the general population.


The legal administration of the death penalty in the United States is complex. Typically, it involves four critical steps: (1) sentencing, (2) direct review, (3) state collateral review, and (4) federal habeas corpus. Recently, a narrow and final fifth level of process – (5) the Section 1983 challenge – has become increasingly important. (Clemency or pardon, through which the Governor or President of the jurisdiction can unilaterally reduce or abrogate a death sentence, is an executive rather than judicial process.) The number of new death sentences handed down peaked in 1995–1996 (309). There were 73 new death sentences handed down in 2014, the lowest number since 1973 (44).


All of the executions which have taken place since the 1936 hanging of Bethea in Owensboro have been conducted within a wall or enclosure. For example, Fred Adams was legally hanged in Kennett, Missouri, on April 2, 1937, within a 10-foot (3 m) wooden stockade. Roscoe "Red" Jackson was hanged within a stockade in Galena, Missouri, on May 26, 1937. Two Kentucky hangings were conducted after Galena in which numerous persons were present within a wooden stockade, that of John "Peter" Montjoy in Covington, Kentucky on December 17, 1937, and that of Harold Van Venison in Covington on June 3, 1938. An estimated 400 witnesses were present for the hanging of Lee Simpson in Ryegate, Montana, on December 30, 1939. The execution of Timothy McVeigh on June 11, 2001 was witnessed by some 300 people, some by closed-circuit television.


James Liebman, a professor of law at Columbia Law School, stated in 1996 that his study found that when habeas corpus petitions in death penalty cases were traced from conviction to completion of the case that there was "a 40 percent success rate in all capital cases from 1978 to 1995." Similarly, a study by Ronald Tabak in a law review article puts the success rate in habeas corpus cases involving death row inmates even higher, finding that between "1976 and 1991, approximately 47 percent of the habeas petitions filed by death row inmates were granted." The different numbers are largely definitional, rather than substantive. Freedam's statistics looks at the percentage of all death penalty cases reversed, while the others look only at cases not reversed prior to habeas corpus review.


The last use of the firing squad between 1608 and the moratorium on judicial executions between 1967 and 1977 was when Utah shot James W. Rodgers on March 30, 1960. The last use of the gallows between 1608 and the moratorium was when Kansas hanged George York on June 22, 1965. The last use of the electric chair between the first electrocution on August 6, 1890 and the moratorium was when Oklahoma electrocuted James French on August 10, 1966. The last use of the gas chamber between the first gassing on February 8, 1924 and the moratorium was when Colorado gassed Luis Monge on June 2, 1967.


Since 1642 (in the 13 colonies, the United States under the Articles of Confederation, and the current United States) an estimated 364 juvenile offenders have been put to death by the states and the federal government. The earliest known execution of a prisoner for crimes committed as a juvenile was Thomas Graunger in 1642. Twenty-two of the executions occurred after 1976, in seven states. Due to the slow process of appeals, it was highly unusual for a condemned person to be under 18 at the time of execution. The youngest person to be executed in the 20th century was George Stinney, who was electrocuted in South Carolina at the age of 14 on June 16, 1944. The last execution of a juvenile may have been Leonard Shockley, who died in the Maryland gas chamber on April 10, 1959, at the age of 17. No one has been under age 19 at time of execution since at least 1964. Since the reinstatement of the death penalty in 1976, 22 people have been executed for crimes committed under the age of 18. Twenty-one were 17 at the time of the crime. The last person to be executed for a crime committed as a juvenile was Scott Hain on April 3, 2003 in Oklahoma.


In May 2014, Oklahoma Director of Corrections, Robert Patton, recommended an indefinite hold on executions in the state after the botched execution of African-American Clayton Lockett. The prisoner had to be tasered to restrain him prior to the execution, and the lethal injection missed a vein in his groin, resulting in Lockett regaining consciousness, trying to get up, and to speak, before dying of a heart attack 43 minutes later, after the attempted execution had been called off. In 2015, the state approved nitrogen asphyxiation as a method of execution.


Opponents argue that the death penalty is not an effective means of deterring crime, risks the execution of the innocent, is unnecessarily barbaric in nature, cheapens human life, and puts a government on the same base moral level as those criminals involved in murder. Furthermore, some opponents argue that the arbitrariness with which it is administered and the systemic influence of racial, socio-economic, geographic, and gender bias on determinations of desert make the current practice of capital punishment immoral and illegitimate.


Sixteen was held to be the minimum permissible age in the 1988 Supreme Court decision of Thompson v. Oklahoma. The Court, considering the case Roper v. Simmons in March 2005, found the execution of juvenile offenders unconstitutional by a 5–4 margin, effectively raising the minimum permissible age to 18. State laws have not been updated to conform with this decision. In the American legal system, unconstitutional laws do not need to be repealed; instead, they are held to be unenforceable. (See also List of juvenile offenders executed in the United States)


Around 1890, a political movement developed in the United States to mandate private executions. Several states enacted laws which required executions to be conducted within a "wall" or "enclosure" to "exclude public view." For example, in 1919, the Missouri legislature adopted a statute (L.1919, p. 781) which required, "the sentence of death should be executed within the county jail, if convenient, and otherwise within an enclosure near the jail." The Missouri law permitted the local sheriff to distribute passes to individuals (usually local citizens) whom he believed should witness the hanging, but the sheriffs – for various reasons – sometimes denied passes to individuals who wanted to watch. Missouri executions conducted after 1919 were not "public" because they were conducted behind closed walls, and the general public was not permitted to attend.


Previous post-Furman mass clemencies took place in 1986 in New Mexico, when Governor Toney Anaya commuted all death sentences because of his personal opposition to the death penalty. In 1991, outgoing Ohio Governor Dick Celeste commuted the sentences of eight prisoners, among them all four women on the state's death row. And during his two terms (1979–1987) as Florida's Governor, Bob Graham, although a strong death penalty supporter who had overseen the first post-Furman involuntary execution as well as 15 others, agreed to commute the sentences of six people on the grounds of "possible innocence" or "disproportionality."


In 2010, bills to abolish the death penalty in Kansas and in South Dakota (which had a de facto moratorium at the time) were rejected. Idaho ended its de facto moratorium, during which only one volunteer had been executed, on November 18, 2011 by executing Paul Ezra Rhoades; South Dakota executed Donald Moeller on October 30, 2012, ending a de facto moratorium during which only two volunteers had been executed. Of the 12 prisoners whom Nevada has executed since 1976, 11 waived their rights to appeal. Kentucky and Montana have executed two prisoners against their will (KY: 1997 and 1999, MT: 1995 and 1998) and one volunteer, respectively (KY: 2008, MT: 2006). Colorado (in 1997) and Wyoming (in 1992) have executed only one prisoner, respectively.


Pharmaceutical companies whose products are used in the three-drug cocktails for lethal injections are predominantly European, and they have strenuously objected to the use of their drugs for executions and taken steps to prevent their use. For example, Hospira, the sole American manufacturer of sodium thiopental, the critical anesthetic in the three-drug cocktail, announced in 2011 that it would no longer manufacture the drug for the American market, in part for ethical reasons and in part because its transfer of sodium thiopental manufacturing to Italy would subject it to the European Union's Torture Regulation, which forbids the use of any product manufactured within the Union for torture (as execution by lethal injection is considered by the Regulation). Since the drug manufacturers began taking these steps and the EU regulation ended the importation of drugs produced in Europe, the resulting shortage of execution drugs has led to or influenced decisions to impose moratoria in Arkansas, California, Kentucky, Louisiana, Mississippi, Montana, Nevada, North Carolina, and Tennessee.


French historians traditionally place the Enlightenment between 1715, the year that Louis XIV died, and 1789, the beginning of the French Revolution. Some recent historians begin the period in the 1620s, with the start of the scientific revolution. The Philosophes, the French term for the philosophers of the period, widely circulated their ideas through meetings at scientific academies, Masonic lodges, literary salons and coffee houses, and through printed books and pamphlets. The ideas of the Enlightenment undermined the authority of the monarchy and the church, and paved the way for the revolutions of the 18th and 19th centuries. A variety of 19th-century movements, including liberalism and neo-classicism, trace their intellectual heritage back to the Enlightenment.


Francis Hutcheson, a moral philosopher, described the utilitarian and consequentialist principle that virtue is that which provides, in his words, "the greatest happiness for the greatest numbers". Much of what is incorporated in the scientific method (the nature of knowledge, evidence, experience, and causation) and some modern attitudes towards the relationship between science and religion were developed by his protégés David Hume and Adam Smith. Hume became a major figure in the skeptical philosophical and empiricist traditions of philosophy.


The influence of science also began appearing more commonly in poetry and literature during the Enlightenment. Some poetry became infused with scientific metaphor and imagery, while other poems were written directly about scientific topics. Sir Richard Blackmore committed the Newtonian system to verse in Creation, a Philosophical Poem in Seven Books (1712). After Newton's death in 1727, poems were composed in his honour for decades. James Thomson (1700–1748) penned his "Poem to the Memory of Newton," which mourned the loss of Newton, but also praised his science and legacy.


John Locke, one of the most influential Enlightenment thinkers, based his governance philosophy in social contract theory, a subject that permeated Enlightenment political thought. The English philosopher Thomas Hobbes ushered in this new debate with his work Leviathan in 1651. Hobbes also developed some of the fundamentals of European liberal thought: the right of the individual; the natural equality of all men; the artificial character of the political order (which led to the later distinction between civil society and the state); the view that all legitimate political power must be "representative" and based on the consent of the people; and a liberal interpretation of law which leaves people free to do whatever the law does not explicitly forbid.


Both Rousseau and Locke's social contract theories rest on the presupposition of natural rights, which are not a result of law or custom, but are things that all men have in pre-political societies, and are therefore universal and inalienable. The most famous natural right formulation comes from John Locke in his Second Treatise, when he introduces the state of nature. For Locke the law of nature is grounded on mutual security, or the idea that one cannot infringe on another's natural rights, as every man is equal and has the same inalienable rights. These natural rights include perfect equality and freedom, and the right to preserve life and property. Locke also argued against slavery on the basis that enslaving yourself goes against the law of nature; you cannot surrender your own rights, your freedom is absolute and no one can take it from you. Additionally, Locke argues that one person cannot enslave another because it is morally reprehensible, although he introduces a caveat by saying that enslavement of a lawful captive in time of war would not go against one's natural rights.


Enlightenment era religious commentary was a response to the preceding century of religious conflict in Europe, especially the Thirty Years' War. Theologians of the Enlightenment wanted to reform their faith to its generally non-confrontational roots and to limit the capacity for religious controversy to spill over into politics and warfare while still maintaining a true faith in God. For moderate Christians, this meant a return to simple Scripture. John Locke abandoned the corpus of theological commentary in favor of an "unprejudiced examination" of the Word of God alone. He determined the essence of Christianity to be a belief in Christ the redeemer and recommended avoiding more detailed debate. Thomas Jefferson in the Jefferson Bible went further; he dropped any passages dealing with miracles, visitations of angels, and the resurrection of Jesus after his death. He tried to extract the practical Christian moral code of the New Testament.


The Enlightenment took hold in most European countries, often with a specific local emphasis. For example, in France it became associated with anti-government and anti-Church radicalism while in Germany it reached deep into the middle classes and where it expressed a spiritualistic and nationalistic tone without threatening governments or established churches. Government responses varied widely. In France, the government was hostile, and the philosophes fought against its censorship, sometimes being imprisoned or hounded into exile. The British government for the most part ignored the Enlightenment's leaders in England and Scotland, although it did give Isaac Newton a knighthood and a very lucrative government office.


The Enlightenment has always been contested territory. Its supporters "hail it as the source of everything that is progressive about the modern world. For them, it stands for freedom of thought, rational inquiry, critical thinking, religious tolerance, political liberty, scientific achievement, the pursuit of happiness, and hope for the future." However, its detractors accuse it of 'shallow' rationalism, naïve optimism, unrealistic universalism, and moral darkness. From the start there was a Counter-Enlightenment in which conservative and clerical defenders of traditional religion attacked materialism and skepticism as evil forces that encouraged immorality. By 1794, they pointed to the Terror during the French Revolution as confirmation of their predictions. As the Enlightenment was ending, Romantic philosophers argued that excessive dependence on reason was a mistake perpetuated by the Enlightenment, because it disregarded the bonds of history, myth, faith and tradition that were necessary to hold society together.


There is little consensus on the precise beginning of the Age of Enlightenment; the beginning of the 18th century (1701) or the middle of the 17th century (1650) are often used as epochs. French historians usually place the period, called the Siècle des Lumières (Century of Enlightenments), between 1715 and 1789, from the beginning of the reign of Louis XV until the French Revolution. If taken back to the mid-17th century, the Enlightenment would trace its origins to Descartes' Discourse on Method, published in 1637. In France, many cited the publication of Isaac Newton's Principia Mathematica in 1687. It is argued by several historians and philosophers that the beginning of the Enlightenment is when Descartes shifted the epistemological basis from external authority to internal certainty by his cogito ergo sum published in 1637. As to its end, most scholars use the last years of the century, often choosing the French Revolution of 1789 or the beginning of the Napoleonic Wars (1804–15) as a convenient point in time with which to date the end of the Enlightenment.


The creation of the public sphere has been associated with two long-term historical trends: the rise of the modern nation state and the rise of capitalism. The modern nation state, in its consolidation of public power, created by counterpoint a private realm of society independent of the state, which allowed for the public sphere. Capitalism also increased society's autonomy and self-awareness, and an increasing need for the exchange of information. As the nascent public sphere expanded, it embraced a large variety of institutions; the most commonly cited were coffee houses and cafés, salons and the literary public sphere, figuratively localized in the Republic of Letters. In France, the creation of the public sphere was helped by the aristocracy's move from the King's palace at Versailles to Paris in about 1720, since their rich spending stimulated the trade in luxuries and artistic creations, especially fine paintings.


The desire to explore, record and systematize knowledge had a meaningful impact on music publications. Jean-Jacques Rousseau's Dictionnaire de musique (published 1767 in Geneva and 1768 in Paris) was a leading text in the late 18th century. This widely available dictionary gave short definitions of words like genius and taste, and was clearly influenced by the Enlightenment movement. Another text influenced by Enlightenment values was Charles Burney's A General History of Music: From the Earliest Ages to the Present Period (1776), which was a historical survey and an attempt to rationalize elements in music systematically over time. Recently, musicologists have shown renewed interest in the ideas and consequences of the Enlightenment. For example, Rose Rosengard Subotnik's Deconstructive Variations (subtitled Music and Reason in Western Society) compares Mozart's Die Zauberflöte (1791) using the Enlightenment and Romantic perspectives, and concludes that the work is "an ideal musical representation of the Enlightenment".


Many women played an essential part in the French Enlightenment, due to the role they played as salonnières in Parisian salons, as the contrast to the male philosophes. The salon was the principal social institution of the republic, and "became the civil working spaces of the project of Enlightenment." Women, as salonnières, were "the legitimate governors of [the] potentially unruly discourse" that took place within. While women were marginalized in the public culture of the Ancien Régime, the French Revolution destroyed the old cultural and economic restraints of patronage and corporatism (guilds), opening French society to female participation, particularly in the literary sphere.


The vast majority of the reading public could not afford to own a private library, and while most of the state-run "universal libraries" set up in the 17th and 18th centuries were open to the public, they were not the only sources of reading material. On one end of the spectrum was the Bibliothèque Bleue, a collection of cheaply produced books published in Troyes, France. Intended for a largely rural and semi-literate audience these books included almanacs, retellings of medieval romances and condensed versions of popular novels, among other things. While some historians have argued against the Enlightenment's penetration into the lower classes, the Bibliothèque Bleue represents at least a desire to participate in Enlightenment sociability. Moving up the classes, a variety of institutions offered readers access to material without needing to buy anything. Libraries that lent out their material for a small price started to appear, and occasionally bookstores would offer a small lending library to their patrons. Coffee houses commonly offered books, journals and sometimes even popular novels to their customers. The Tatler and The Spectator, two influential periodicals sold from 1709 to 1714, were closely associated with coffee house culture in London, being both read and produced in various establishments in the city. This is an example of the triple or even quadruple function of the coffee house: reading material was often obtained, read, discussed and even produced on the premises.


The target audience of natural history was French polite society, evidenced more by the specific discourse of the genre than by the generally high prices of its works. Naturalists catered to polite society's desire for erudition – many texts had an explicit instructive purpose. However, natural history was often a political affair. As E. C. Spary writes, the classifications used by naturalists "slipped between the natural world and the social ... to establish not only the expertise of the naturalists over the natural, but also the dominance of the natural over the social". The idea of taste (le goût) was a social indicator: to truly be able to categorize nature, one had to have the proper taste, an ability of discretion shared by all members of polite society. In this way natural history spread many of the scientific developments of the time, but also provided a new source of legitimacy for the dominant class. From this basis, naturalists could then develop their own social ideals based on their scientific works.


The first technical dictionary was drafted by John Harris and entitled Lexicon Technicum: Or, An Universal English Dictionary of Arts and Sciences. Harris' book avoided theological and biographical entries; instead it concentrated on science and technology. Published in 1704, the Lexicon technicum was the first book to be written in English that took a methodical approach to describing mathematics and commercial arithmetic along with the physical sciences and navigation. Other technical dictionaries followed Harris' model, including Ephraim Chambers' Cyclopaedia (1728), which included five editions, and was a substantially larger work than Harris'. The folio edition of the work even included foldout engravings. The Cyclopaedia emphasized Newtonian theories, Lockean philosophy, and contained thorough examinations of technologies, such as engraving, brewing, and dyeing.


The first significant work that expressed scientific theory and knowledge expressly for the laity, in the vernacular, and with the entertainment of readers in mind, was Bernard de Fontenelle's Conversations on the Plurality of Worlds (1686). The book was produced specifically for women with an interest in scientific writing and inspired a variety of similar works. These popular works were written in a discursive style, which was laid out much more clearly for the reader than the complicated articles, treatises, and books published by the academies and scientists. Charles Leadbetter's Astronomy (1727) was advertised as "a Work entirely New" that would include "short and easie  [sic] Rules and Astronomical Tables." The first French introduction to Newtonianism and the Principia was Eléments de la philosophie de Newton, published by Voltaire in 1738. Émilie du Châtelet's translation of the Principia, published after her death in 1756, also helped to spread Newton's theories beyond scientific academies and the university. Francesco Algarotti, writing for a growing female audience, published Il Newtonianism per le dame, which was a tremendously popular work and was translated from Italian into English by Elizabeth Carter. A similar introduction to Newtonianism for women was produced by Henry Pembarton. His A View of Sir Isaac Newton's Philosophy was published by subscription. Extant records of subscribers show that women from a wide range of social standings purchased the book, indicating the growing number of scientifically inclined female readers among the middling class. During the Enlightenment, women also began producing popular scientific works themselves. Sarah Trimmer wrote a successful natural history textbook for children titled The Easy Introduction to the Knowledge of Nature (1782), which was published for many years after in eleven editions.


The strongest contribution of the French Academies to the public sphere comes from the concours académiques (roughly translated as 'academic contests') they sponsored throughout France. These academic contests were perhaps the most public of any institution during the Enlightenment. The practice of contests dated back to the Middle Ages, and was revived in the mid-17th century. The subject matter had previously been generally religious and/or monarchical, featuring essays, poetry, and painting. By roughly 1725, however, this subject matter had radically expanded and diversified, including "royal propaganda, philosophical battles, and critical ruminations on the social and political institutions of the Old Regime." Topics of public controversy were also discussed such as the theories of Newton and Descartes, the slave trade, women's education, and justice in France.


The first English coffeehouse opened in Oxford in 1650. Brian Cowan said that Oxford coffeehouses developed into "penny universities", offering a locus of learning that was less formal than structured institutions. These penny universities occupied a significant position in Oxford academic life, as they were frequented by those consequently referred to as the "virtuosi", who conducted their research on some of the resulting premises. According to Cowan, "the coffeehouse was a place for like-minded scholars to congregate, to read, as well as learn from and to debate with each other, but was emphatically not a university institution, and the discourse there was of a far different order than any university tutorial."


Historians have long debated the extent to which the secret network of Freemasonry was a main factor in the Enlightenment. The leaders of the Enlightenment included Freemasons such as Diderot, Montesquieu, Voltaire, Pope, Horace Walpole, Sir Robert Walpole, Mozart, Goethe, Frederick the Great, Benjamin Franklin, and George Washington. Norman Davies said that Freemasonry was a powerful force on behalf of Liberalism in Europe, from about 1700 to the twentieth century. It expanded rapidly during the Age of Enlightenment, reaching practically every country in Europe. It was especially attractive to powerful aristocrats and politicians as well as intellectuals, artists and political activists.


The Age of Enlightenment was preceded by and closely associated with the scientific revolution. Earlier philosophers whose work influenced the Enlightenment included Francis Bacon, Descartes, Locke, and Spinoza. The major figures of the Enlightenment included Cesare Beccaria, Voltaire, Denis Diderot, Jean-Jacques Rousseau, David Hume, Adam Smith, and Immanuel Kant. Some European rulers, including Catherine II of Russia, Joseph II of Austria and Frederick I of Prussia, tried to apply Enlightenment thought on religious and political tolerance, which became known as enlightened absolutism. The Americans Benjamin Franklin and Thomas Jefferson came to Europe during the period and contributed actively to the scientific and political debate, and the ideals of the Enlightenment were incorporated into the United States Declaration of Independence and the Constitution of the United States.


Immanuel Kant (1724–1804) tried to reconcile rationalism and religious belief, individual freedom and political authority, as well as map out a view of the public sphere through private and public reason. Kant's work continued to shape German thought, and indeed all of European philosophy, well into the 20th century. Mary Wollstonecraft was one of England's earliest feminist philosophers. She argued for a society based on reason, and that women, as well as men, should be treated as rational beings. She is best known for her work A Vindication of the Rights of Woman (1791).


Hume and other Scottish Enlightenment thinkers developed a 'science of man', which was expressed historically in works by authors including James Burnett, Adam Ferguson, John Millar, and William Robertson, all of whom merged a scientific study of how humans behaved in ancient and primitive cultures with a strong awareness of the determining forces of modernity. Modern sociology largely originated from this movement, and Hume's philosophical concepts that directly influenced James Madison (and thus the U.S. Constitution) and as popularised by Dugald Stewart, would be the basis of classical liberalism.


Both Locke and Rousseau developed social contract theories in Two Treatises of Government and Discourse on Inequality, respectively. While quite different works, Locke, Hobbes, and Rousseau agreed that a social contract, in which the government's authority lies in the consent of the governed, is necessary for man to live in civil society. Locke defines the state of nature as a condition in which humans are rational and follow natural law; in which all men are born equal and with the right to life, liberty and property. However, when one citizen breaks the Law of Nature, both the transgressor and the victim enter into a state of war, from which it is virtually impossible to break free. Therefore, Locke said that individuals enter into civil society to protect their natural rights via an "unbiased judge" or common authority, such as courts, to appeal to. Contrastingly, Rousseau's conception relies on the supposition that "civil man" is corrupted, while "natural man" has no want he cannot fulfill himself. Natural man is only taken out of the state of nature when the inequality associated with private property is established. Rousseau said that people join into civil society via the social contract to achieve unity while preserving individual freedom. This is embodied in the sovereignty of the general will, the moral and collective legislative body constituted by citizens.


In several nations, rulers welcomed leaders of the Enlightenment at court and asked them to help design laws and programs to reform the system, typically to build stronger national states. These rulers are called "enlightened despots" by historians. They included Frederick the Great of Prussia, Catherine the Great of Russia, Leopold II of Tuscany, and Joseph II of Austria. Joseph was over-enthusiastic, announcing so many reforms that had so little support that revolts broke out and his regime became a comedy of errors and nearly all his programs were reversed. Senior ministers Pombal in Portugal and Struensee in Denmark also governed according to Enlightenment ideals. In Poland, the model constitution of 1791 expressed Enlightenment ideals, but was in effect for only one year as the nation was partitioned among its neighbors. More enduring were the cultural achievements, which created a nationalist spirit in Poland.


Enlightenment scholars sought to curtail the political power of organized religion and thereby prevent another age of intolerant religious war. Spinoza determined to remove politics from contemporary and historical theology (e.g. disregarding Judaic law). Moses Mendelssohn advised affording no political weight to any organized religion, but instead recommended that each person follow what they found most convincing. A good religion based in instinctive morals and a belief in God should not theoretically need force to maintain order in its believers, and both Mendelssohn and Spinoza judged religion on its moral fruits, not the logic of its theology.


In the Scottish Enlightenment, Scotland's major cities created an intellectual infrastructure of mutually supporting institutions such as universities, reading societies, libraries, periodicals, museums and masonic lodges. The Scottish network was "predominantly liberal Calvinist, Newtonian, and 'design' oriented in character which played a major role in the further development of the transatlantic Enlightenment". In France, Voltaire said "we look to Scotland for all our ideas of civilization." The focus of the Scottish Enlightenment ranged from intellectual and economic matters to the specifically scientific as in the work of William Cullen, physician and chemist; James Anderson, an agronomist; Joseph Black, physicist and chemist; and James Hutton, the first modern geologist.


The term "Enlightenment" emerged in English in the later part of the 19th century, with particular reference to French philosophy, as the equivalent of the French term 'Lumières' (used first by Dubos in 1733 and already well established by 1751). From Immanuel Kant's 1784 essay "Beantwortung der Frage: Was ist Aufklärung?" ("Answering the Question: What is Enlightenment?") the German term became 'Aufklärung' (aufklären = to illuminate; sich aufklären = to clear up). However, scholars have never agreed on a definition of the Enlightenment, or on its chronological or geographical extent. Terms like "les Lumières" (French), "illuminismo" (Italian), "ilustración" (Spanish) and "Aufklärung" (German) referred to partly overlapping movements. Not until the late nineteenth century did English scholars agree they were talking about "the Enlightenment."


The context for the rise of the public sphere was the economic and social change commonly associated with the Industrial Revolution: "economic expansion, increasing urbanization, rising population and improving communications in comparison to the stagnation of the previous century"." Rising efficiency in production techniques and communication lowered the prices of consumer goods and increased the amount and variety of goods available to consumers (including the literature essential to the public sphere). Meanwhile, the colonial experience (most European states had colonial empires in the 18th century) began to expose European society to extremely heterogeneous cultures, leading to the breaking down of "barriers between cultural systems, religious divides, gender differences and geographical areas".


As the economy and the middle class expanded, there was an increasing number of amateur musicians. One manifestation of this involved women, who became more involved with music on a social level. Women were already engaged in professional roles as singers, and increased their presence in the amateur performers' scene, especially with keyboard music. Music publishers begin to print music that amateurs could understand and play. The majority of the works that were published were for keyboard, voice and keyboard, and chamber ensemble. After these initial genres were popularized, from the mid-century on, amateur groups sang choral music, which then became a new trend for publishers to capitalize on. The increasing study of the fine arts, as well as access to amateur-friendly published works, led to more people becoming interested in reading and discussing music. Music magazines, reviews, and critical works which suited amateurs as well as connoisseurs began to surface.


In France, the established men of letters (gens de lettres) had fused with the elites (les grands) of French society by the mid-18th century. This led to the creation of an oppositional literary sphere, Grub Street, the domain of a "multitude of versifiers and would-be authors". These men came to London to become authors, only to discover that the literary market simply could not support large numbers of writers, who, in any case, were very poorly remunerated by the publishing-bookselling guilds.


The first scientific and literary journals were established during the Enlightenment. The first journal, the Parisian Journal des Sçavans, appeared in 1665. However, it was not until 1682 that periodicals began to be more widely produced. French and Latin were the dominant languages of publication, but there was also a steady demand for material in German and Dutch. There was generally low demand for English publications on the Continent, which was echoed by England's similar lack of desire for French works. Languages commanding less of an international market – such as Danish, Spanish and Portuguese – found journal success more difficult, and more often than not, a more international language was used instead. French slowly took over Latin's status as the lingua franca of learned circles. This in turn gave precedence to the publishing industry in Holland, where the vast majority of these French language periodicals were produced.


In Germany, practical reference works intended for the uneducated majority became popular in the 18th century. The Marperger Curieuses Natur-, Kunst-, Berg-, Gewerkund Handlungs-Lexicon (1712) explained terms that usefully described the trades and scientific and commercial education. Jablonksi Allgemeines Lexicon (1721) was better known than the Handlungs-Lexicon, and underscored technical subjects rather than scientific theory. For example, over five columns of text were dedicated to wine, while geometry and logic were allocated only twenty-two and seventeen lines, respectively. The first edition of the Encyclopædia Britannica (1771) was modelled along the same lines as the German lexicons.


More importantly, the contests were open to all, and the enforced anonymity of each submission guaranteed that neither gender nor social rank would determine the judging. Indeed, although the "vast majority" of participants belonged to the wealthier strata of society ("the liberal arts, the clergy, the judiciary, and the medical profession"), there were some cases of the popular classes submitting essays, and even winning. Similarly, a significant number of women participated – and won – the competitions. Of a total of 2300 prize competitions offered in France, women won 49 – perhaps a small number by modern standards, but very significant in an age in which most women did not have any academic training. Indeed, the majority of the winning entries were for poetry competitions, a genre commonly stressed in women's education.


The Café Procope was established in Paris in 1686; by the 1720s there were around 400 cafés in the city. The Café Procope in particular became a center of Enlightenment, welcoming such celebrities as Voltaire and Rousseau. The Café Procope was where Diderot and D'Alembert decided to create the Encyclopédie. The cafés were one of the various "nerve centers" for bruits publics, public noise or rumour. These bruits were allegedly a much better source of information than were the actual newspapers available at the time.


During the Age of Enlightenment, Freemasons comprised an international network of like-minded men, often meeting in secret in ritualistic programs at their lodges. they promoted the ideals of the Enlightenment, and helped diffuse these values across Britain and France and other places. Freemasonry as a systematic creed with its own myths, values and set of rituals originated in Scotland around 1600 and spread first to England and then across the Continent in the eighteenth century. They fostered new codes of conduct – including a communal understanding of liberty and equality inherited from guild sociability – "liberty, fraternity, and equality" Scottish soldiers and Jacobite Scots brought to the Continent ideals of fraternity which reflected not the local system of Scottish customs but the institutions and ideals originating in the English Revolution against royal absolutism. Freemasonry was particularly prevalent in France – by 1789, there were perhaps as many as 100,000 French Masons, making Freemasonry the most popular of all Enlightenment associations. The Freemasons displayed a passion for secrecy and created new degrees and ceremonies. Similar societies, partially imitating Freemasonry, emerged in France, Germany, Sweden and Russia. One example was the "Illuminati" founded in Bavaria in 1776, which was copied after the Freemasons but was never part of the movement. The Illuminati was an overtly political group, which most Masonic lodges decidedly were not.


Locke is known for his statement that individuals have a right to "Life, Liberty and Property", and his belief that the natural right to property is derived from labor. Tutored by Locke, Anthony Ashley-Cooper, 3rd Earl of Shaftesbury wrote in 1706: "There is a mighty Light which spreads its self over the world especially in those two free Nations of England and Holland; on whom the Affairs of Europe now turn". Locke's theory of natural rights has influenced many political documents, including the United States Declaration of Independence and the French National Constituent Assembly's Declaration of the Rights of Man and of the Citizen.


Frederick the Great, the king of Prussia from 1740 to 1786, saw himself as a leader of the Enlightenment and patronized philosophers and scientists at his court in Berlin. Voltaire, who had been imprisoned and maltreated by the French government, was eager to accept Frederick's invitation to live at his palace. Frederick explained, "My principal occupation is to combat ignorance and prejudice ... to enlighten minds, cultivate morality, and to make people as happy as it suits human nature, and as the means at my disposal permit."


Several Americans, especially Benjamin Franklin and Thomas Jefferson, played a major role in bringing Enlightenment ideas to the New World and in influencing British and French thinkers. Franklin was influential for his political activism and for his advances in physics. The cultural exchange during the Age of Enlightenment ran in both directions across the Atlantic. Thinkers such as Paine, Locke, and Rousseau all take Native American cultural practices as examples of natural freedom. The Americans closely followed English and Scottish political ideas, as well as some French thinkers such as Montesquieu. As deists, they were influenced by ideas of John Toland (1670–1722) and Matthew Tindal (1656–1733). During the Enlightenment there was a great emphasis upon liberty, democracy, republicanism and religious tolerance. Attempts to reconcile science and religion resulted in a widespread rejection of prophecy, miracle and revealed religion in preference for Deism – especially by Thomas Paine in The Age of Reason and by Thomas Jefferson in his short Jefferson Bible – from which all supernatural aspects were removed.


The writers of Grub Street, the Grub Street Hacks, were left feeling bitter about the relative success of the men of letters, and found an outlet for their literature which was typified by the libelle. Written mostly in the form of pamphlets, the libelles "slandered the court, the Church, the aristocracy, the academies, the salons, everything elevated and respectable, including the monarchy itself". Le Gazetier cuirassé by Charles Théveneau de Morande was a prototype of the genre. It was Grub Street literature that was most read by the public during the Enlightenment. More importantly, according to Darnton, the Grub Street hacks inherited the "revolutionary spirit" once displayed by the philosophes, and paved the way for the French Revolution by desacralizing figures of political, moral and religious authority in France.


Coffeehouses were especially important to the spread of knowledge during the Enlightenment because they created a unique environment in which people from many different walks of life gathered and shared ideas. They were frequently criticized by nobles who feared the possibility of an environment in which class and its accompanying titles and privileges were disregarded. Such an environment was especially intimidating to monarchs who derived much of their power from the disparity between classes of people. If classes were to join together under the influence of Enlightenment thinking, they might recognize the all-encompassing oppression and abuses of their monarchs and, because of their size, might be able to carry out successful revolts. Monarchs also resented the idea of their subjects convening as one to discuss political matters, especially those concerning foreign affairs - rulers thought political affairs to be their business only, a result of their supposed divine right to rule.


A genre that greatly rose in importance was that of scientific literature. Natural history in particular became increasingly popular among the upper classes. Works of natural history include René-Antoine Ferchault de Réaumur's Histoire naturelle des insectes and Jacques Gautier d'Agoty's La Myologie complète, ou description de tous les muscles du corps humain (1746). Outside ancien régime France, natural history was an important part of medicine and industry, encompassing the fields of botany, zoology, meteorology, hydrology and mineralogy. Students in Enlightenment universities and academies were taught these subjects to prepare them for careers as diverse as medicine and theology. As shown by M D Eddy, natural history in this context was a very middle class pursuit and operated as a fertile trading zone for the interdisciplinary exchange of diverse scientific ideas.


Masonic lodges created a private model for public affairs. They "reconstituted the polity and established a constitutional form of self-government, complete with constitutions and laws, elections and representatives." In other words, the micro-society set up within the lodges constituted a normative model for society as a whole. This was especially true on the Continent: when the first lodges began to appear in the 1730s, their embodiment of British values was often seen as threatening by state authorities. For example, the Parisian lodge that met in the mid 1720s was composed of English Jacobite exiles. Furthermore, freemasons all across Europe explicitly linked themselves to the Enlightenment as a whole. In French lodges, for example, the line "As the means to be enlightened I search for the enlightened" was a part of their initiation rites. British lodges assigned themselves the duty to "initiate the unenlightened". This did not necessarily link lodges to the irreligious, but neither did this exclude them from the occasional heresy. In fact, many lodges praised the Grand Architect, the masonic terminology for the deistic divine being who created a scientifically ordered universe.


Coffeehouses represent a turning point in history during which people discovered that they could have enjoyable social lives within their communities. Coffeeshops became homes away from home for many who sought, for the first time, to engage in discourse with their neighbors and discuss intriguing and thought-provoking matters, especially those regarding philosophy to politics. Coffeehouses were essential to the Enlightenment, for they were centers of free-thinking and self-discovery. Although many coffeehouse patrons were scholars, a great deal were not. Coffeehouses attracted a diverse set of people, including not only the educated wealthy but also members of the bourgeoisie and the lower class. While it may seem positive that patrons, being doctors, lawyers, merchants, etc. represented almost all classes, the coffeeshop environment sparked fear in those who sought to preserve class distinction. One of the most popular critiques of the coffeehouse claimed that it "allowed promiscuous association among people from different rungs of the social ladder, from the artisan to the aristocrat" and was therefore compared to Noah's Ark, receiving all types of animals, clean or unclean. This unique culture served as a catalyst for journalism when Joseph Addison and Richard Steele recognized its potential as an audience. Together, Steele and Addison published The Spectator (1711), a daily publication which aimed, through fictional narrator Mr. Spectator, both to entertain and to provoke discussion regarding serious philosophical matters.


The major opponent of Freemasonry was the Roman Catholic Church, so that in countries with a large Catholic element, such as France, Italy, Spain, and Mexico, much of the ferocity of the political battles involve the confrontation between what Davies calls the reactionary Church and enlightened Freemasonry. Even in France, Masons did not act as a group. American historians, while noting that Benjamin Franklin and George Washington were indeed active Masons, have downplayed the importance of Freemasonry in causing the American Revolution because the Masonic order was non-political and included both Patriots and their enemy the Loyalists.


The Enlightenment – known in French as the Siècle des Lumières, the Century of Enlightenment, and in German as the Aufklärung – was a philosophical movement which dominated the world of ideas in Europe in the 18th century. The Enlightenment included a range of ideas centered on reason as the primary source of authority and legitimacy, and came to advance ideals such as liberty, progress, tolerance, fraternity, constitutional government and ending the abuses of the church and state. In France, the central doctrines of the Lumières were individual liberty and religious tolerance, in opposition to the principle of absolute monarchy and the fixed dogmas of the Roman Catholic Church. The Enlightenment was marked by increasing empiricism, scientific rigor, and reductionism, along with increased questioning of religious orthodoxy.


In the mid-18th century, Paris became the center of an explosion of philosophic and scientific activity challenging traditional doctrines and dogmas. The philosophic movement was led by Voltaire and Jean-Jacques Rousseau, who argued for a society based upon reason rather than faith and Catholic doctrine, for a new civil order based on natural law, and for science based on experiments and observation. The political philosopher Montesquieu introduced the idea of a separation of powers in a government, a concept which was enthusiastically adopted by the authors of the United States Constitution. While the Philosophes of the French Enlightenment were not revolutionaries, and many were members of the nobility, their ideas played an important part in undermining the legitimacy of the Old Regime and shaping the French Revolution.


The most influential publication of the Enlightenment was the Encyclopédie, compiled by Denis Diderot and (until 1759) by Jean le Rond d'Alembert and a team of 150 scientists and philosophers. It was published between 1751 and 1772 in thirty-five volumes, and spread the ideas of the Enlightenment across Europe and beyond. Other landmark publications were the Dictionnaire philosophique (Philosophical Dictionary, 1764) and Letters on the English (1733) written by Voltaire; Rousseau's Discourse on Inequality (1754) and The Social Contract (1762); and Montesquieu's Spirit of the Laws (1748). The ideas of the Enlightenment played a major role in inspiring the French Revolution, which began in 1789. After the Revolution, the Enlightenment was followed by an opposing intellectual movement known as Romanticism.


There were two distinct lines of Enlightenment thought: the radical enlightenment, inspired by the philosophy of Spinoza, advocating democracy, individual liberty, freedom of expression, and eradication of religious authority; and a second, more moderate variety, supported by René Descartes, John Locke, Christian Wolff, Isaac Newton and others, which sought accommodation between reform and the traditional systems of power and faith. Both lines of thought were opposed by the conservative Counter-Enlightenment.


The "Radical Enlightenment" promoted the concept of separating church and state, an idea that often credited to English philosopher John Locke (1632–1704). According to his principle of the social contract, Locke said that the government lacked authority in the realm of individual conscience, as this was something rational people could not cede to the government for it or others to control. For Locke, this created a natural right in the liberty of conscience, which he said must therefore remain protected from any government authority.


A number of novel ideas about religion developed with the Enlightenment, including Deism and talk of atheism. Deism, according to Thomas Paine, is the simple belief in God the Creator, with no reference to the Bible or any other miraculous source. Instead, the Deist relies solely on personal reason to guide his creed, which was eminently agreeable to many thinkers of the time. Atheism was much discussed, but there were few proponents. Wilson and Reill note that, "In fact, very few enlightened intellectuals, even when they were vocal critics of Christianity, were true atheists. Rather, they were critics of orthodox belief, wedded rather to skepticism, deism, vitalism, or perhaps pantheism." Some followed Pierre Bayle and argued that atheists could indeed be moral men. Many others like Voltaire held that without belief in a God who punishes evil, the moral order of society was undermined. That is, since atheists gave themselves to no Supreme Authority and no law, and had no fear of eternal consequences, they were far more likely to disrupt society. Bayle (1647–1706) observed that in his day, "prudent persons will always maintain an appearance of [religion].". He believed that even atheists could hold concepts of honor and go beyond their own self-interest to create and interact in society. Locke said that if there were no God and no divine law, the result would be moral anarchy: every individual "could have no law but his own will, no end but himself. He would be a god to himself, and the satisfaction of his own will the sole measure and end of all his actions".


The word "public" implies the highest level of inclusivity – the public sphere by definition should be open to all. However, this sphere was only public to relative degrees. Enlightenment thinkers frequently contrasted their conception of the "public" with that of the people: Condorcet contrasted "opinion" with populace, Marmontel "the opinion of men of letters" with "the opinion of the multitude," and d'Alembert the "truly enlightened public" with "the blind and noisy multitude". Additionally, most institutions of the public sphere excluded both women and the lower classes. Cross-class influences occurred through noble and lower class participation in areas such as the coffeehouses and the Masonic lodges.


The increased consumption of reading materials of all sorts was one of the key features of the "social" Enlightenment. Developments in the Industrial Revolution allowed consumer goods to be produced in greater quantities at lower prices, encouraging the spread of books, pamphlets, newspapers and journals – "media of the transmission of ideas and attitudes". Commercial development likewise increased the demand for information, along with rising populations and increased urbanisation. However, demand for reading material extended outside of the realm of the commercial, and outside the realm of the upper and middle classes, as evidenced by the Bibliothèque Bleue. Literacy rates are difficult to gauge, but in France at least, the rates doubled over the course of the 18th century. Reflecting the decreasing influence of religion, the number of books about science and art published in Paris doubled from 1720 to 1780, while the number of books about religion dropped to just one-tenth of the total.


As musicians depended more and more on public support, public concerts became increasingly popular and helped supplement performers' and composers' incomes. The concerts also helped them to reach a wider audience. Handel, for example, epitomized this with his highly public musical activities in London. He gained considerable fame there with performances of his operas and oratorios. The music of Haydn and Mozart, with their Viennese Classical styles, are usually regarded as being the most in line with the Enlightenment ideals.


The history of Academies in France during the Enlightenment begins with the Academy of Science, founded in 1635 in Paris. It was closely tied to the French state, acting as an extension of a government seriously lacking in scientists. It helped promote and organize new disciplines, and it trained new scientists. It also contributed to the enhancement of scientists' social status, considering them to be the "most useful of all citizens". Academies demonstrate the rising interest in science along with its increasing secularization, as evidenced by the small number of clerics who were members (13 percent). The presence of the French academies in the public sphere cannot be attributed to their membership; although the majority of their members were bourgeois, the exclusive institution was only open to elite Parisian scholars. They perceived themselves as "interpreters of the sciences for the people". For example, it was with this in mind that academicians took it upon themselves to disprove the popular pseudo-science of mesmerism.


Many of the leading universities associated with Enlightenment progressive principles were located in northern Europe, with the most renowned being the universities of Leiden, Göttingen, Halle, Montpellier, Uppsala and Edinburgh. These universities, especially Edinburgh, produced professors whose ideas had a significant impact on Britain's North American colonies and, later, the American Republic. Within the natural sciences, Edinburgh's medical also led the way in chemistry, anatomy and pharmacology. In other parts of Europe, the universities and schools of France and most of Europe were bastions of traditionalism and were not hospitable to the Enlightenment. In France, the major exception was the medical university at Montpellier.


The predominant educational psychology from the 1750s onward, especially in northern European countries was associationism, the notion that the mind associates or dissociates ideas through repeated routines. In addition to being conducive to Enlightenment ideologies of liberty, self-determination and personal responsibility, it offered a practical theory of the mind that allowed teachers to transform longstanding forms of print and manuscript culture into effective graphic tools of learning for the lower and middle orders of society. Children were taught to memorize facts through oral and graphic methods that originated during the Renaissance.


However, the prime example of reference works that systematized scientific knowledge in the age of Enlightenment were universal encyclopedias rather than technical dictionaries. It was the goal of universal encyclopedias to record all human knowledge in a comprehensive reference work. The most well-known of these works is Denis Diderot and Jean le Rond d'Alembert's Encyclopédie, ou dictionnaire raisonné des sciences, des arts et des métiers. The work, which began publication in 1751, was composed of thirty-five volumes and over 71 000 separate entries. A great number of the entries were dedicated to describing the sciences and crafts in detail, and provided intellectuals across Europe with a high-quality survey of human knowledge. In d'Alembert's Preliminary Discourse to the Encyclopedia of Diderot, the work's goal to record the extent of human knowledge in the arts and sciences is outlined:


Broadly speaking, Enlightenment science greatly valued empiricism and rational thought, and was embedded with the Enlightenment ideal of advancement and progress. The study of science, under the heading of natural philosophy, was divided into physics and a conglomerate grouping of chemistry and natural history, which included anatomy, biology, geology, mineralogy, and zoology. As with most Enlightenment views, the benefits of science were not seen universally; Rousseau criticized the sciences for distancing man from nature and not operating to make people happier. Science during the Enlightenment was dominated by scientific societies and academies, which had largely replaced universities as centres of scientific research and development. Societies and academies were also the backbone of the maturation of the scientific profession. Another important development was the popularization of science among an increasingly literate population. Philosophes introduced the public to many scientific theories, most notably through the Encyclopédie and the popularization of Newtonianism by Voltaire and Émilie du Châtelet. Some historians have marked the 18th century as a drab period in the history of science; however, the century saw significant advancements in the practice of medicine, mathematics, and physics; the development of biological taxonomy; a new understanding of magnetism and electricity; and the maturation of chemistry as a discipline, which established the foundations of modern chemistry.


Science came to play a leading role in Enlightenment discourse and thought. Many Enlightenment writers and thinkers had backgrounds in the sciences and associated scientific advancement with the overthrow of religion and traditional authority in favour of the development of free speech and thought. Scientific progress during the Enlightenment included the discovery of carbon dioxide (fixed air) by the chemist Joseph Black, the argument for deep time by the geologist James Hutton, and the invention of the steam engine by James Watt. The experiments of Lavoisier were used to create the first modern chemical plants in Paris, and the experiments of the Montgolfier Brothers enabled them to launch the first manned flight in a hot-air balloon on 21 November 1783, from the Château de la Muette, near the Bois de Boulogne.


Cesare Beccaria, a jurist and one of the great Enlightenment writers, became famous for his masterpiece Of Crimes and Punishments (1764), which was later translated into 22 languages. Another prominent intellectual was Francesco Mario Pagano, who wrote important studies such as Saggi Politici (Political Essays, 1783), one of the major works of the Enlightenment in Naples, and Considerazioni sul processo criminale (Considerations on the criminal trial, 1787), which established him as an international authority on criminal law.


Scientific academies and societies grew out of the Scientific Revolution as the creators of scientific knowledge in contrast to the scholasticism of the university. During the Enlightenment, some societies created or retained links to universities. However, contemporary sources distinguished universities from scientific societies by claiming that the university's utility was in the transmission of knowledge, while societies functioned to create knowledge. As the role of universities in institutionalized science began to diminish, learned societies became the cornerstone of organized science. Official scientific societies were chartered by the state in order to provide technical expertise. Most societies were granted permission to oversee their own publications, control the election of new members, and the administration of the society. After 1700, a tremendous number of official academies and societies were founded in Europe, and by 1789 there were over seventy official scientific societies. In reference to this growth, Bernard de Fontenelle coined the term "the Age of Academies" to describe the 18th century.


The Enlightenment has been frequently linked to the French Revolution of 1789. One view of the political changes that occurred during the Enlightenment is that the "consent of the governed" philosophy as delineated by Locke in Two Treatises of Government (1689) represented a paradigm shift from the old governance paradigm under feudalism known as the "divine right of kings". In this view, the revolutions of the late 1700s and early 1800s were caused by the fact that this governance paradigm shift often could not be resolved peacefully, and therefore violent revolution was the result. Clearly a governance philosophy where the king was never wrong was in direct conflict with one whereby citizens by natural law had to consent to the acts and rulings of their government.


Though much of Enlightenment political thought was dominated by social contract theorists, both David Hume and Adam Ferguson criticized this camp. Hume's essay Of the Original Contract argues that governments derived from consent are rarely seen, and civil government is grounded in a ruler's habitual authority and force. It is precisely because of the ruler's authority over-and-against the subject, that the subject tacitly consents; Hume says that the subjects would "never imagine that their consent made him sovereign", rather the authority did so. Similarly, Ferguson did not believe citizens built the state, rather polities grew out of social development. In his 1767 An Essay on the History of Civil Society, Ferguson uses the four stages of progress, a theory that was very popular in Scotland at the time, to explain how humans advance from a hunting and gathering society to a commercial and civil society without "signing" a social contract.


In Russia, the government began to actively encourage the proliferation of arts and sciences in the mid-18th century. This era produced the first Russian university, library, theatre, public museum, and independent press. Like other enlightened despots, Catherine the Great played a key role in fostering the arts, sciences, and education. She used her own interpretation of Enlightenment ideals, assisted by notable international experts such as Voltaire (by correspondence) and, in residence, world class scientists such as Leonhard Euler and Peter Simon Pallas. The national Enlightenment differed from its Western European counterpart in that it promoted further modernization of all aspects of Russian life and was concerned with attacking the institution of serfdom in Russia. The Russian enlightenment centered on the individual instead of societal enlightenment and encouraged the living of an enlightened life.


Bertrand Russell saw the Enlightenment as a phase in a progressive development, which began in antiquity, and that reason and challenges to the established order were constant ideals throughout that time. Russell said that the Enlightenment was ultimately born out of the Protestant reaction against the Catholic counter-reformation, and that philosophical views such as affinity for democracy against monarchy originated among 16th-century Protestants to justify their desire to break away from the Catholic Church. Though many of these philosophical ideals were picked up by Catholics, Russell argues, by the 18th century the Enlightenment was the principal manifestation of the schism that began with Martin Luther.


Alexis de Tocqueville described the French Revolution as the inevitable result of the radical opposition created in the 18th century between the monarchy and the men of letters of the Enlightenment. These men of letters constituted a sort of "substitute aristocracy that was both all-powerful and without real power". This illusory power came from the rise of "public opinion", born when absolutist centralization removed the nobility and the bourgeoisie from the political sphere. The "literary politics" that resulted promoted a discourse of equality and was hence in fundamental opposition to the monarchical regime. De Tocqueville "clearly designates ... the cultural effects of transformation in the forms of the exercise of power". Nevertheless, it took another century before cultural approach became central to the historiography, as typified by Robert Darnton, The Business of Enlightenment: A Publishing History of the Encyclopédie, 1775–1800 (1979).


Enlightenment historiography began in the period itself, from what Enlightenment figures said about their work. A dominant element was the intellectual angle they took. D'Alembert's Preliminary Discourse of l'Encyclopédie provides a history of the Enlightenment which comprises a chronological list of developments in the realm of knowledge – of which the Encyclopédie forms the pinnacle. In 1783, Jewish philosopher Moses Mendelssohn referred to Enlightenment as a process by which man was educated in the use of reason. Immanuel Kant called Enlightenment "man's release from his self-incurred tutelage", tutelage being "man's inability to make use of his understanding without direction from another". "For Kant, Enlightenment was mankind's final coming of age, the emancipation of the human consciousness from an immature state of ignorance." The German scholar Ernst Cassirer called the Enlightenment "a part and a special phase of that whole intellectual development through which modern philosophic thought gained its characteristic self-confidence and self-consciousness". According to historian Roy Porter, the liberation of the human mind from a dogmatic state of ignorance is the epitome of what the Age of Enlightenment was trying to capture.


These views on religious tolerance and the importance of individual conscience, along with the social contract, became particularly influential in the American colonies and the drafting of the United States Constitution. Thomas Jefferson called for a "wall of separation between church and state" at the federal level. He previously had supported successful efforts to disestablish the Church of England in Virginia, and authored the Virginia Statute for Religious Freedom. Jefferson's political ideals were greatly influenced by the writings of John Locke, Francis Bacon, and Isaac Newton whom he considered the three greatest men that ever lived.


In addition to debates on religion, societies discussed issues such as politics and the role of women. It is important to note, however, that the critical subject matter of these debates did not necessarily translate into opposition to the government. In other words, the results of the debate quite frequently upheld the status quo. From a historical standpoint, one of the most important features of the debating society was their openness to the public; women attended and even participated in almost every debating society, which were likewise open to all classes providing they could pay the entrance fee. Once inside, spectators were able to participate in a largely egalitarian form of sociability that helped spread Enlightenment ideas.


Intellectuals such as Robert Darnton and Jürgen Habermas have focused on the social conditions of the Enlightenment. Habermas described the creation of the "bourgeois public sphere" in 18th-century Europe, containing the new venues and modes of communication allowing for rational exchange. Habermas said that the public sphere was bourgeois, egalitarian, rational, and independent from the state, making it the ideal venue for intellectuals to critically examine contemporary politics and society, away from the interference of established authority. While the public sphere is generally an integral component of the social study of the Enlightenment, other historians have questioned whether the public sphere had these characteristics.


Jonathan Israel rejects the attempts of postmodern and Marxian historians to understand the revolutionary ideas of the period purely as by-products of social and economic transformations. He instead focuses on the history of ideas in the period from 1650 to the end of the 18th century, and claims that it was the ideas themselves that caused the change that eventually led to the revolutions of the latter half of the 18th century and the early 19th century. Israel argues that until the 1650s Western civilization "was based on a largely shared core of faith, tradition and authority".


One of the primary elements of the culture of the Enlightenment was the rise of the public sphere, a "realm of communication marked by new arenas of debate, more open and accessible forms of urban public space and sociability, and an explosion of print culture," in the late 17th century and 18th century. Elements of the public sphere included: it was egalitarian, it discussed the domain of "common concern," and argument was founded on reason. Habermas uses the term "common concern" to describe those areas of political/social knowledge and discussion that were previously the exclusive territory of the state and religious authorities, now open to critical examination by the public sphere. The values of this bourgeois public sphere included holding reason to be supreme, considering everything to be open to criticism (the public sphere is critical), and the opposition of secrecy of all sorts.


Across continental Europe, but in France especially, booksellers and publishers had to negotiate censorship laws of varying strictness. The Encyclopédie, for example, narrowly escaped seizure and had to be saved by Malesherbes, the man in charge of the French censure. Indeed, many publishing companies were conveniently located outside France so as to avoid overzealous French censors. They would smuggle their merchandise across the border, where it would then be transported to clandestine booksellers or small-time peddlers. The records of clandestine booksellers may give a better representation of what literate Frenchmen might have truly read, since their clandestine nature provided a less restrictive product choice. In one case, political books were the most popular category, primarily libels and pamphlets. Readers were more interested in sensationalist stories about criminals and political corruption than they were in political theory itself. The second most popular category, "general works" (those books "that did not have a dominant motif and that contained something to offend almost everyone in authority") demonstrated a high demand for generally low-brow subversive literature. However, these works never became part of literary canon, and are largely forgotten today as a result.


A healthy, and legal, publishing industry existed throughout Europe, although established publishers and book sellers occasionally ran afoul of the law. The Encyclopédie, for example, condemned not only by the King but also by Clement XII, nevertheless found its way into print with the help of the aforementioned Malesherbes and creative use of French censorship law. But many works were sold without running into any legal trouble at all. Borrowing records from libraries in England, Germany and North America indicate that more than 70 percent of books borrowed were novels. Less than 1 percent of the books were of a religious nature, indicating the general trend of declining religiosity.