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Saturday, September 20, 2025

Human overpopulation

From Wikipedia, the free encyclopedia

Human overpopulation (or human population overshoot) is the idea that human populations may become too large to be sustained by their environment or resources in the long term. The topic is usually discussed in the context of world population, though it may concern individual nations, regions, and cities.

Since 1804, the global living human population has increased from 1 billion to 8 billion due to medical advancements and improved agricultural productivity. Annual world population growth peaked at 2.1% in 1968 and has since dropped to 1.1%. According to the most recent United Nations' projections, the global human population is expected to reach 9.7 billion in 2050 and would peak at around 10.4 billion people in the 2080s, before decreasing, noting that fertility rates are falling worldwide. Other models agree that the population will stabilize before or after 2100. Conversely, some researchers analyzing national birth registries data from 2022 and 2023—which cover half the world's population—argue that the 2022 UN projections overestimated fertility rates by 10 to 20% and were already outdated by 2024. They suggest that the global fertility rate may have already fallen below the sub-replacement fertility level for the first time in human history and that the global population will peak at approximately 9.5 billion by 2061. The 2024 UN projections report estimated that world population would peak at 10.29 billion in 2084 and decline to 10.18 billion by 2100, which was 6% lower than the UN had estimated in 2014.

Early discussions of overpopulation in English were spurred by the work of Thomas Malthus. Discussions of overpopulation follow a similar line of inquiry as Malthusianism and its Malthusian catastrophe, a hypothetical event where population exceeds agricultural capacity, causing famine or war over resources, resulting in poverty and environmental collapses. More recent discussion of overpopulation was popularized by Paul Ehrlich in his 1968 book The Population Bomb and subsequent writings. Ehrlich described overpopulation as a function of overconsumption, arguing that overpopulation should be defined by a population being unable to sustain itself without depleting non-renewable resources.

The belief that global population levels will become too large to sustain is a point of contentious debate. Those who believe global human overpopulation to be a valid concern, argue that increased levels of resource consumption and pollution exceed the environment's carrying capacity, leading to population overshoot. The population overshoot hypothesis is often discussed in relation to other population concerns such as population momentum, biodiversity losshunger and malnutritionresource depletion, and the overall human impact on the environment.

Critics of the belief note that human population growth is decreasing and the population will likely peak, and possibly even begin to decrease, before the end of the century. They argue the concerns surrounding population growth are overstated, noting that quickly declining birth rates and technological innovation make it possible to sustain projected population sizes. Other critics claim that overpopulation concerns ignore more pressing issues, like poverty or overconsumption, are motivated by racism, or place an undue burden on the Global South, where most population growth happens.

Overview

Modern proponents of the concept have suggested that overpopulation, population growth and overconsumption are interdependent and collectively are the primary drivers of human-caused environmental problems such as climate change and biodiversity loss. Many scientists have expressed concern about population growth, and argue that creating sustainable societies will require decreasing the current global population. Advocates have suggested implementation of population planning strategies to reach a proposed sustainable population.

Overpopulation hypotheses are controversial, with many demographers and environmentalists disputing the core premise that the world cannot sustain the current trajectory of human population. Additionally, many economists and historians have noted that sustained shortages and famines have historically been caused by war, price controls, political instability, and repressive political regimes (often employing central planning) rather than overpopulation. They also note that population growth has historically led to greater technological development and the advancement of scientific knowledge. This has enabled the engineering of substitute goods and technology that better conserve and more efficiently use natural resources, increase agricultural output with less land and water, and address human impacts on the environment. These advancements result from increasing numbers of scientists, engineers, and inventors across generations, alongside increasing and continuous revision of scientific thinking. Instead, social scientists argue that disputes between themselves and biologists about human overpopulation are over the appropriateness of definitions being used (and often devolve into social scientists and biologists simply talking past each other).

Annual world population growth peaked at 2.1% in 1968, has since dropped to 1.1%, and could drop even further to 0.1% by 2100. Based on this, the United Nations projects the world population, which is 7.8 billion as of 2020, to level out around 2100 at 10.9 billion with other models proposing similar stabilization before or after 2100. Some experts believe that a combination of factors (including technological and social change) would allow global resources to meet this increased demand, avoiding global overpopulation. Additionally, some critics dismiss the idea of human overpopulation as a science myth connected to attempts to blame environmental issues on overpopulation, oversimplify complex social or economic systems, or place blame on developing countries and poor populations—reinscribing colonial or racist assumptions and leading to discriminatory policy. These critics often suggest overconsumption should be treated as an issue separate from population growth.

History of world population

Map of population density by country, per square kilometer (See List of countries and dependencies by population density.)
Map of countries and territories by fertility rate. (See List of countries and territories by fertility rate.)
Human population growth rate in percent (2023, Our World in Data)

World population has been rising continuously since the end of the Black Death, around the year 1350. The fastest doubling of the world population happened between 1950 and 1986: a doubling from 2.5 to 5 billion people in 37 years, mainly due to medical advancements and increases in agricultural productivity. Due to its impact on the human ability to grow food, the Haber process enabled the global population to increase from 1.6 billion in 1900 to 7.7 billion by November 2018 and, according to the United Nations, eight billion as of November 2022. Some researchers have analyzed this growth in population like other animal populations, human populations predictably grow and shrink according to their available food supply as per the Lotka–Volterra equations, including agronomist and insect ecologist David Pimentel, behavioral scientist Russell Hopfenberg, and anthropologist Virginia Abernethy.

World population history
Year 1806 1850 1900 1940 1950 1960 1970 1980 1990 2000 2010 2020
Billions 1.01 1.28 1.65 2.33 2.53 3.03 3.68 4.43 5.28 6.11 6.92 7.76

World population has experienced several periods of growth since the dawn of civilization in the Holocene period, around 10,000 BCE. The rise of civilization roughly coincided with the retreat of glacial ice following the end of the Last Glacial Period. The advent of farming enabled population growth in many regions of the world, including Europe, the Americas, and China, continuing through the 1600s, though occasionally interrupted by plagues or other crises. For example, the Black Death is thought to have reduced the world's population, then at an estimated 450 million in 1350, to between 350 and 375 million by 1400.

After the start of the Industrial Revolution, during the 18th century, the rate of population growth began to increase. By the end of the century, the world's population was estimated at just under 1 billion. At the turn of the 20th century, the world's population was roughly 1.6 billion. By 1940, this figure had increased to 2.3 billion. Even more dramatic growth beginning in 1950 (above 1.8% per year) coincided with greatly increased food production as a result of the industrialization of agriculture brought about by the Green Revolution. The rate of human population growth peaked in 1964, at about 2.1% per year. Recent additions of a billion humans happened very quickly: 33 years to reach three billion in 1960, 14 years for four billion in 1974, 13 years for five billion in 1987, 12 years for six billion in 1999, 11 years for seven billion in 2010, and 12 years for 8 billion toward the end of 2022.

Future projections

World population projections (2022). Note that half a child more or less per woman would cause a difference of about 8 billion people by the end of the century (blue dotted lines).
Projected world population ageing up to 2100.

Population projections are attempts to show how the human population might change in the future. These projections help to forecast the population's impact on this planet and humanity's future well-being. Models of population growth take trends in human development, and apply projections into the future to understand how they will affect fertility and mortality, and thus population growth.

The most recent report from the United Nations Population Division issued in 2022 (see chart) projects that global population will peak around the year 2086 at about 10.4 billion, and then start a slow decline (the median line on the chart).  As with earlier projections, this version assumes that the global average fertility rate will continue to fall, but even further from 2.5 births per woman during the 2015–2020 period to 1.8 by the year 2100.

However, other estimates predict additional downward pressure on fertility (such as more education and family planning) which could result in peak population during the 2060–2070 period rather than later.

According to the UN, of the predicted growth in world population between 2020 and 2050, all of that change will come from less developed countries, and more than half will come from just 8 African countries. It is predicted that the population of sub-Saharan Africa will double by 2050. The Pew Research Center predicts that 50% of births in the year 2100 will be in Africa. As an example of uneven prospects, the UN projects that Nigeria will gain about 340 million people, about the present population of the US, to become the 3rd most populous country, and China will lose almost half of its population.

Some scholars have argued that a form of "cultural selection" may be occurring due to significant differences in fertility rates between cultures, and it can therefore be expected that fertility rates and rates of population growth may rise again in the future. An example is certain religious groups that have a higher birth rate that is not accounted for by differences in income. In his book Shall the Religious Inherit the Earth?, Eric Kaufmann argues that demographic trends point to religious fundamentalists greatly increasing as a share of the population over the next century. From the perspective of evolutionary psychology, it is expected that selection pressure should occur for whatever psychological or cultural traits maximize fertility.

History of overpopulation hypotheses

Concerns about population size or density have a long history: Tertullian, a resident of the city of Carthage in the second century CE, criticized population at the time: "Our numbers are burdensome to the world, which can hardly support us... In very deed, pestilence, and famine, and wars, and earthquakes have to be regarded as a remedy for nations, as the means of pruning the luxuriance of the human race." Despite those concerns, scholars have not found historic societies that have collapsed because of overpopulation or overconsumption.

Table of population growth in England 1780–1810 in An Essay on the Principle of Population (1826) by Thomas Malthus, which would go on to be an influential text on Malthusianism

By the early 19th century, intellectuals such as Thomas Malthus predicted that humankind would outgrow its available resources because a finite amount of land would be incapable of supporting a population with limitless potential for increase. During the 19th century, Malthus' work, particularly An Essay on the Principle of Population, was often interpreted in a way that blamed the poor alone for their condition and helping them was said to worsen conditions in the long run. This resulted, for example, in the English poor laws of 1834 and a hesitating response to the Irish Great Famine of 1845–52.

The first World Population Conference was held in 1927 in Geneva, organized by the League of Nations and Margaret Sanger.

Paul R. Ehrlich's book The Population Bomb became a bestseller upon its release in 1968 and created renewed interest in overpopulation. The book predicted population growth would lead to famine, societal collapse, and other social, environmental and economic strife in the coming decades, and advocated for policies to curb it. The Club of Rome published the influential report The Limits to Growth in 1972, which used computer modeling to similarly argue that continued population growth trends would lead to global system collapse. The idea of overpopulation was also a topic of some works of English-language science fiction and dystopian fiction during the latter part of the 1960s. The United Nations held the first of three World Population Conferences in 1974. Human population and family planning policies were adopted by some nations in the late 20th century in an effort to curb population growth, including in China and IndiaAlbert Allen Bartlett gave more than 1,742 lectures on the threat of exponential population growth starting in 1969.

American biologist Paul R. Ehrlich generated renewed interest in the topic of overpopulation with The Population Bomb (1968).

However, many predictions of overpopulation during the 20th century did not materialize. In The Population Bomb, Ehrlich stated, "In the 1970s hundreds of millions of people will starve to death in spite of any crash programs embarked upon now," with later editions changing to "in the 1980s". Despite admitting some of his earlier predictions did not come to pass, Ehrlich continues to advocate that overpopulation is a major issue.

As the profile of environmental issues facing humanity increased during the end of the 20th and the early 21st centuries, some have looked to population growth as a root cause. In the 2000s, E. O. Wilson and Ron Nielsen discussed overpopulation as a threat to the quality of human life. In 2011, Pentti Linkola argued that human overpopulation represents a threat to Earth's biosphere. A 2015 survey from Pew Research Center reports that 82% of scientists associated with the American Association for the Advancement of Science were concerned about population growth. In 2017, more than one-third of 50 Nobel prize-winning scientists surveyed by the Times Higher Education at the Lindau Nobel Laureate Meetings said that human overpopulation and environmental degradation are the two greatest threats facing mankind. In November that same year, the World Scientists' Warning to Humanity: A Second Notice, signed by 15,364 scientists from 184 countries, indicated that rapid human population growth is "a primary driver behind many ecological and even societal threats." Ehlrich and other scientists at a conference in the Vatican on contemporary species extinction linked the issue to population growth in 2017, and advocated for human population control, which attracted controversy from the Catholic church. In 2019, a warning on climate change signed by 11,000 scientists from 153 nations said that human population growth adds 80 million humans annually, and "the world population must be stabilized—and, ideally, gradually reduced—within a framework that ensures social integrity" to reduce the impact of "population growth on GHG emissions and biodiversity loss."

In 2020, a quote from David Attenborough about how humans have "overrun the planet" was shared widely online and became his most popular comment on the internet.

Key concepts

Overconsumption

The World Wide Fund for Nature (WWF) and Global Footprint Network have argued that the annual biocapacity of Earth has exceeded, as measured using the ecological footprint. In 2006, WWF's Living Planet Report stated that in order for all humans to live with the current consumption patterns of Europeans, we would be spending three times more than what the planet can renew. According to these calculations, humanity as a whole was using by 2006 40% more than what Earth can regenerate. Another study by the WWF in 2014 found that it would take the equivalent of 1.5 Earths of bio-capacity to meet humanity's current levels of consumption. However, Roger Martin of Population Matters states the view: "the poor want to get rich, and I want them to get rich," with a later addition, "of course we have to change consumption habits,... but we've also got to stabilize our numbers". By 2023, the Global Footprint Network estimated that humanity's ecological footprint had increased to 1.71 Earths, indicating that human demand for ecological resources and services exceeded what Earth can regenerate in that year by 71%. This level of overconsumption underscores the significant environmental pressures associated with population growth and resource use. Additionally, Earth Overshoot Day in 2023 fell on August 2, marking the date when humanity's resource consumption for the year surpassed Earth's capacity to regenerate those resources.

Critics have questioned the simplifications and statistical methods used in calculating ecological footprints. Therefore, Global Footprint Network and its partner organizations have engaged with national governments and international agencies to test the results—reviews have been produced by France, Germany, the European Commission, Switzerland, Luxembourg, Japan and the United Arab Emirates. Some point out that a more refined method of assessing Ecological Footprint is to designate sustainable versus non-sustainable categories of consumption.

Carrying capacity

Attempts have been made to estimate the world's carrying capacity for humans; the maximum population the world can host. A 2004 meta-analysis of 69 such studies from 1694 until 2001 found the average predicted maximum number of people the Earth would ever have was 7.7 billion people, with lower and upper meta-bounds at 0.65 and 98 billion people, respectively. They conclude: "recent predictions of stabilized world population levels for 2050 exceed several of our meta-estimates of a world population limit".

A 2012 United Nations report summarized 65 different estimated maximum sustainable population sizes and the most common estimate was 8 billion. Advocates of reduced population often put forward much lower numbers. Paul R. Ehrlich stated in 2018 that the optimum population is between 1.5 and 2 billion. In 2022 Ehrlich and other contributors to the "Scientists' warning on population", including Eileen Crist, William J. Ripple, William E. Rees and Christopher Wolf, stated that environmental analysts put the sustainable level of human population at between 2 and 4 billion people. Geographer Chris Tucker estimates that 3 billion is a sustainable number.

Proposed impacts

Poverty and infant and child mortality

Although proponents of human overpopulation have expressed concern that growing population will lead to an increase in global poverty and infant mortality, both indicators have declined over the last 200 years of population growth.

Environmental impacts

A number of scientists have argued that human impacts on the environment and accompanying increase in resource consumption threatens the world's ecosystems and the survival of human civilization. The InterAcademy Panel Statement on Population Growth, which was ratified by 58 member national academies in 1994, states that "unprecedented" population growth aggravates many environmental problems, including rising levels of atmospheric carbon dioxide, global warming, and pollution. Indeed, some analysts claim that overpopulation's most serious impact is its effect on the environment. Some scientists suggest that the overall human impact on the environment during the Great Acceleration, particularly due to human population size and growth, economic growth, overconsumption, pollution, and proliferation of technology, has pushed the planet into a new geological epoch known as the Anthropocene.

Biomass of mammals on Earth
  1. Livestock, mostly cattle and pigs (60.0%)
  2. Humans (36.0%)
  3. Wild animals (4.00%)

Some studies and commentary link population growth with climate change. Critics have stated that population growth alone may have less influence on climate change than other factors, such as greenhouse gas emissions per capita. The global consumption of meat is projected to rise by as much as 76% by 2050 as the global population increases, with this projected to have further environmental impacts such as biodiversity loss and increased greenhouse gas emissions. A July 2017 study published in Environmental Research Letters argued that the most significant way individuals could mitigate their own carbon footprint is to have fewer children, followed by living without a vehicle, forgoing air travel, and adopting a plant-based diet. However, even in countries that have both large population growth and major ecological problems, it is not necessarily true that curbing the population growth will make a major contribution towards resolving all environmental problems that can be solved simply with an environmentalist policy approach.

Continued population growth and overconsumption, particularly by the wealthy, have been posited as key drivers of biodiversity loss and contemporary species extinction, with some researchers and environmentalists specifically suggesting this indicates a human overpopulation scenario. The Global Assessment Report on Biodiversity and Ecosystem Services, released by IPBES in 2019, states that human population growth is a factor in biodiversity loss. IGI Global has uncovered the growth of the human population caused encroachment in wild habitats which have led to their destruction, "posing a potential threat to biodiversity components".

Some scientists and environmentalists, including Jared DiamondE. O. Wilson, Jane Goodall and David Attenborough, contend that population growth is devastating to biodiversity. Wilson for example, has expressed concern when Homo sapiens reached a population of six billion their biomass exceeded that of any other large land dwelling animal species that had ever existed by over 100 times. Inger Andersen, the executive director of the United Nations Environment Programme, stated in December 2022 as the human population reached a milestone of 8 billion and as delegates were meeting for the 2022 United Nations Biodiversity Conference, that "we need to understand that the more people there are, the more we put the Earth under heavy pressure. As far as biodiversity is concerned, we are at war with [the rest of] nature."

Human overpopulation and continued population growth are also considered by some, including animal rights attorney Doris Lin and philosopher Steven Best, to be an animal rights issue, as more human activity means the destruction of animal habitats and more direct killing of animals.

Resource depletion

Some commentary has attributed depletion of non-renewable resources, such as land, food and water, to overpopulation and suggested it could lead to a diminished quality of human life. Ecologist David Pimentel was one such proponent, saying "with the imbalance growing between population numbers and vital life sustaining resources, humans must actively conserve cropland, freshwater, energy, and biological resources. There is a need to develop renewable energy resources. Humans everywhere must understand that rapid population growth damages the Earth's resources and diminishes human well-being."

Growth in food production has been greater than population growth.

Although food shortages have been warned as a consequence of overpopulation, according to the Food and Agriculture Organization, global food production exceeds increasing demand from global population growth. Food insecurity in some regions is attributable to the globally unequal distribution of food supplies.

The notion that space is limited has been decried by skeptics, who point out that the Earth's population of roughly 6.8 billion people could comfortably be housed an area comparable in size to the state of Texas in the United States (about 269,000 square miles or 696,706.80 square kilometres). Critics and agricultural experts suggest changes to policies relating to land use or agriculture to make them more efficient would be more likely to resolve land issues and pressures on the environment than focusing on reducing population alone.

Water scarcity, which threatens agricultural productivity, represents a global issue that some have linked to population growth. Colin Butler wrote in The Lancet in 1994 that overpopulation also has economic consequences for certain countries due to resource use.

Political systems and social conflict

It was speculated by Aldous Huxley in 1958 that democracy is threatened by overpopulation, and could give rise to totalitarian style governments. Physics professor Albert Allen Bartlett at the University of Colorado Boulder warned in 2000 that overpopulation and the development of technology are the two major causes of the diminution of democracy. However, over the last 200 years of population growth, the actual level of personal freedom has increased rather than declined. John Harte has argued population growth is a factor in numerous social issues, including unemployment, overcrowding, bad governance and decaying infrastructure. Daron Acemoglu and others suggested in a 2017 paper that since the Second World War, countries with higher population growth rates experienced the most social conflict.

Scholars such as Thomas R. Malthus, Paul R. Ehrlich have argued that rapid population growth can lead to societal challenges, such as worldwide famines and mass unemployment. For example, researcher Goran Miladinov found that in low and middle-income countries, urban and rural population growth is frequently associated with undernourishment. However, Ehrlich's predictions in The Population Bomb have been criticised by academic journals. For example, a review by Science (journal) outlined that his predictions of mass famine never occurred.

According to anthropologist Jason Hickel, the global capitalist system creates pressures for population growth: "more people means more labour, cheaper labour, and more consumers." He and his colleagues have also demonstrated that capitalist elites throughout recent history have "used pro-natalist state policies to prevent women from practicing family planning" in order to grow the size of their workforce. Hickel has however argued that the cause of negative environmental impacts is resource extraction by wealthy countries. He concludes that "we should not ignore the relationship between population growth and ecology, but we must not treat these as operating in a social and political vacuum."

Epidemics and pandemics

A 2021 article in Ethics, Medicine and Public Health argued in light of the COVID-19 pandemic that epidemics and pandemics were made more likely by overpopulation, globalization, urbanization and encroachment into natural habitats.

They both play a significant role impacting human populations, including widespread illness, death, and social disruption. While they can leave a temporary loss of population, it is followed by significant loss and suffering. These events are not the sole reason for overpopulation, but lack of access to family planning and reproductive contraptions, poverty and resource depletion.

Proposed solutions and mitigation measures

Several strategies have been proposed to mitigate overpopulation.

Population planning

Several scientists (including Paul Ehrlich, Gretchen Daily and Tim Flannery) proposed that humanity should work at stabilizing its absolute numbers, as a starting point towards beginning the process of reducing the total numbers. They suggested several possible approaches, including:

There is good evidence from many parts of the world that when women and couples have the freedom to choose how many children to have, they tend to have smaller families.

Some scientists, such as Corey Bradshaw and Barry Brook, suggest that, given the "inexorable demographic momentum of the global human population," sustainability can be achieved more rapidly with a short term focus on technological and social innovations, along with reducing consumption rates, while treating population planning as a long-term goal.

However, most scientists believe that achieving genuine sustainability is a long-term project, and that addressing population and consumption levels are both essential to achieving it.

In 1992, more than 1700 scientists from around the world signed onto a "World Scientists' Warning to Humanity," including a majority of the living Nobel prize-winners in the sciences. "The earth is finite," they wrote. "Its ability to absorb wastes and destructive effluent is finite. Its ability to provide food and energy is finite. Its ability to provide for growing numbers of people is finite. And we are fast approaching many of the earth's limits." The warning noted:

Pressures resulting from unrestrained population growth put demands on the natural world that can overwhelm any efforts to achieve a sustainable future. If we are to halt the destruction of our environment, we must accept limits to that growth.

Two of the five areas where the signatories requested immediate action were "stabilize population" and "ensure sexual equality, and guarantee women control over their own reproductive decisions."

In a follow-up message 25 years later, William Ripple and colleagues issued the "World Scientists' Warning to Humanity: A Second Notice." This time more than 15,000 scientists from around the world signed on. "We are jeopardizing our future by not reining in our intense but geographically and demographically uneven material consumption and by not perceiving continued rapid population growth as a primary driver behind many ecological and even societal threats," they wrote. "By failing to adequately limit population growth, reassess the role of an economy rooted in growth, reduce greenhouse gases, incentivize renewable energy, protect habitat, restore ecosystems, curb pollution, halt defaunation, and constrain invasive alien species, humanity is not taking the urgent steps needed to safeguard our imperilled biosphere." This second scientists’ warning urged attention to both excessive consumption and continued population growth. Like its predecessor, it did not specify a definite global human carrying capacity. But its call to action included "estimating a scientifically defensible, sustainable human population size for the long term while rallying nations and leaders to support that vital goal."  

Subsequent scientists' calls to action have also included calls for population planning. The 2020 "World Scientists' Warning of a Climate Emergency" stated: "Economic and population growth are among the most important drivers of increases in CO2 emissions from fossil fuel combustion." "Therefore," the study noted: "we need bold and drastic transformations regarding economic and population policies." "The world population must be stabilized—and, ideally, gradually reduced," it concluded, implying that humanity is overpopulated given current and expected levels of resource use and waste generation.

A follow-up scientists’ warning on climate change in 2021 reiterated the need to plan and limit human numbers to achieve sustainability, proposing as a goal "stabilizing and gradually reducing the [global] population by providing voluntary family planning and supporting education and rights for all girls and young women, which has been proven to lower fertility rates."

Family planning

A family planning placard in Ethiopia. It depicts negative effects of having more children than people can care for.

Education and empowerment of women and giving access to family planning and contraception have a demonstrated impact on reducing birthrates. Many studies conclude that educating girls reduces the number of children they have. One option according to some activists is to focus on education about family planning and birth control methods, and to make birth-control devices like condoms, contraceptive pills and intrauterine devices easily available. Worldwide, nearly 40% of pregnancies are unintended (some 80 million unintended pregnancies each year). An estimated 350 million women in the poorest countries of the world either did not want their last child, do not want another child or want to space their pregnancies, but they lack access to information, affordable means and services to determine the size and spacing of their families. In the developing world, some 514,000 women die annually of complications from pregnancy and abortion, with 86% of these deaths occurring in the sub-Saharan Africa region and South Asia. Additionally, 8 million infants die, many because of malnutrition or preventable diseases, especially from lack of access to clean drinking water.

Women's rights and their reproductive rights in particular are issues regarded to have vital importance in the debate. Anthropologist Jason Hickel asserts that a nation's population growth rapidly declines - even within a single generation - when policies relating to women's health and reproductive rights, children's health (to ensure parents they will survive to adulthood), and expanding education and economic opportunities for girls and women are implemented.

A 2020 paper by William J. Ripple and other scientists argued in favor of population policies that could advance social justice (such as by abolishing child marriage, expanding family planning services and reforms that improve education for women and girls) and at the same time mitigate the impact of population growth on climate change and biodiversity loss. In a 2022 warning on population published by Science of the Total Environment, Ripple, Ehrlich and other scientists appealed to families around the world to have no more than one child and also urged policy-makers to improve education for young females and provide high-quality family-planning services.

Extraterrestrial settlement

An argument for space colonization is to mitigate proposed impacts of overpopulation of Earth, such as resource depletion. If the resources of space were opened to use and viable life-supporting habitats were built, Earth would no longer define the limitations of growth. Although many of Earth's resources are non-renewable, off-planet colonies could satisfy the majority of the planet's resource requirements. With the availability of extraterrestrial resources, demand on terrestrial ones would decline. Proponents of this idea include Stephen Hawking and Gerard K. O'Neill.

Others including cosmologist Carl Sagan and science fiction writers Arthur C. Clarke, and Isaac Asimov, have argued that shipping any excess population into space is not a viable solution to human overpopulation. According to Clarke, "the population battle must be fought or won here on Earth". The problem for these authors is not the lack of resources in space (as shown in books such as Mining the Sky), but the physical impracticality of shipping vast numbers of people into space to "solve" overpopulation on Earth.

Urbanization

Despite the increase in population density within cities (and the emergence of megacities), UN Habitat Data Corp. states in its reports that urbanization may be the best compromise in the face of global population growth. Cities concentrate human activity within limited areas, limiting the breadth of environmental damage. UN Habitat says this is only possible if urban planning is significantly improved.

Paul R. Ehrlich proposed in The Population Bomb that rhetoric supporting the increase of city density is a means of avoiding dealing with what he views as the root problem of overpopulation and has been promoted by what he views as the same interests that have allegedly profited from population increase (such as property developers, the banking system which invests in property development, industry, and municipal councils). Subsequent authors point to growth economics as driving governments seek city growth and expansion at any cost, disregarding the impact it might have on the environment.

Criticism

The concept of human overpopulation, and its attribution as a cause of environmental issues, are controversial.

Some critics, including Nicholas Eberstadt, Fred Pearce, Dominic Lawson and Betsy Hartmann, refer to overpopulation as a myth. Predicted exponential population growth or any "population explosion" did not materialise; instead, population growth slowed. Critics suggest that enough resources are available to support projected population growth, and that human impacts on the environment are not attributable to overpopulation.

According to libertarian think tank the Fraser Institute, both the idea of overpopulation and the alleged depletion of resources are myths; most resources are now more abundant than a few decades ago, thanks to technological progress. The institute also questions the sincerity of advocates of population control in poor countries.

Nicholas Eberstadt, a political economist, has criticised the idea of overpopulation, saying that "overpopulation is not really overpopulation. It is a question of poverty".

A 2020 study in The Lancet concluded that "continued trends in female educational attainment and access to contraception will hasten declines in fertility and slow population growth", with projections suggesting world population would peak at 9.73 billion in 2064 and fall by 2100. Media commentary interpreted this as suggesting overconsumption represents a greater environmental threat as an overpopulation scenario may never occur.

Some human population planning strategies advocated by proponents of overpopulation are controversial for ethical reasons. Those concerned with overpopulation, including Paul Ehrlich, have been accused of influencing human rights abuses including forced sterilisation policies in India and under China's one-child policy, as well as mandatory or coercive birth control measures taken in other countries.

Surveys of members of the American Economic Association have found that general agreement among professional economists in the United States with the statement that "The economic benefits of an expanding world population outweigh the economic costs" has grown from 36 percent in 2000, to 50 percent in 2011, and to 58 percent in 2021.

Women's rights

Influential advocates such as Betsy Hartmann consider the "myth of overpopulation" to be destructive as it "prevents constructive thinking and action on reproductive rights," which acutely affects women and communities of women in poverty. The 1994 International Conference on Population and Development (ICPD) defines reproductive rights as "the basic right of all couples and individuals to decide freely and responsibly the number, spacing, and timing of their children and to have the information to do so." This oversimplification of human overpopulation leads individuals to believe there are simple solutions and the creation of population policies that limit reproductive rights.

In response, philosopher Tim Meijers asks the question: "To what extent is it fair to require people to refrain from procreating as part of a strategy to make the world more sustainable?" Meijers rejects the idea that the right to reproduce can be unlimited, since this would not be universalizable: "in a world in which everybody had many children, extreme scarcity would arise and stable institutions could prove unsustainable. This would lead to violation of (rather uncontroversial) rights such as the right to life and to health and subsistence." In the actual world today, excessive procreation could also undermine our descendants' right to have children, since people are likely to refrain (and perhaps should refrain) from bringing children into an insecure and dangerous world. Meijers, Sarah Conly, Diana Coole, and other ethicists conclude that people have a right to found a family, but not to unlimited numbers of children.

Coercive population control policies

Ehrlich advocated in The Population Bomb that "various forms of coercion", such as removing tax benefits for having additional children, be used in cases when voluntary population planning policies fail. Some nations, like China, have used strict or coercive measures such as the one-child policy to reduce birth rates. Compulsory or semi-compulsory sterilization, such as for token material compensation or easing of penalties, has also been implemented in many countries as a form of population control.

Another choice-based approach is financial compensation or other benefits by the state offered to people who voluntarily undergo sterilization. Such policies have been introduced by the government of India.

The Indian government of Narendra Modi introduced population policies in 2019, including offering incentives for sterilization by citing the risks of a "population explosion" although demographers have criticized that basis, with India thought to be undergoing demographic transition and its fertility rate falling. The policies have also received criticism from human and women's rights groups.

Racism

The concept of human overpopulation has been criticized by some scholars and environmentalists as being racist and having roots in colonialism and white supremacy, since control and reduction of human population is often focused on the global south, instead of on overconsumption and the global north, where it occurs. Paul Ehrlich's Population Bomb begins with him describing first knowing the "feel of overpopulation" from a visit to Delhi, which some critics have accused of having racial undertones. George Monbiot has said "when affluent white people wrongly transfer the blame for their environmental impacts on to the birthrate of much poorer brown and black people, their finger-pointing reinforces [Great Replacement and white genocide conspiracy] narratives. It is inherently racist." Overpopulation is a common component of ecofascist ideology.

Scholar Heather Alberro rejects the overpopulation argument, stating that the human population growth is rapidly slowing down, the underlying problem is not the number of people, but how resources are distributed and that the idea of overpopulation could fuel a racist backlash against the population of poor countries.

In response, population activists argue that overpopulation is a problem in both rich and poor countries, and arguably a worse problem in rich countries, where residents’ higher per capita consumption ratchets up the impacts of their excessive numbers. Feminist scholar Donna Haraway notes that a commitment to enlarging the moral community to include nonhuman beings logically entails people’s willingness to limit their numbers and make room for them. Ecological economists like Herman Daly and Joshua Farley believe that reducing populations will make it easier to achieve steady-state economies that decrease total consumption and pollution to manageable levels. Finally, as Karin Kuhlemann observes, "that a population's size is stable in no way entails sustainability. It may be sustainable, or it may be far too large."

According to the writer and journalist Krithika Varagur, myths and misinformation about overpopulation of Rohingya people in Myanmar is thought to have driven their genocide in the 2010s.

Give me liberty or give me death!


From Wikipedia, the free encyclopedia
Patrick Henry's 1775 "Give me liberty, or give me death!" speech, depicted in an 1876 lithograph by Currier and Ives now housed in the Library of Congress in Washington, D.C.

"Give me liberty or give me death!" is a quotation attributed to American politician and orator Patrick Henry from a speech he made to the Second Virginia Convention on March 23, 1775, at St. John's Church in Richmond, Virginia. Henry is credited with having swung the balance in convincing the convention to pass a resolution delivering Virginian troops for the Revolutionary War. Among the delegates to the convention were future United States presidents Thomas Jefferson and George Washington.

Over forty years after Patrick Henry delivered his speech and eighteen years after his death, biographer William Wirt published a posthumous reconstruction of the speech in his 1817 work Sketches of the Life and Character of Patrick Henry. This is the version of the speech as it is widely known today and was reconstructed based on the recollections of elderly witnesses many decades later. A scholarly debate persists among colonial historians as to what extent Wirt or others invented parts of the speech including its famous closing words.

Background and speech

Portrait by George Bagby Matthews after Thomas Sully, c. 1891

The Second Virginia Convention met at St. John's Episcopal Church in Richmond, Virginia, on March 20, 1775. Delegates selected a presiding officer, and they elected delegates to the Continental Congress. At the convention, Patrick Henry—a delegate from Hanover County—offered amendments to raise a militia independent of royal authority in terms that explicitly recognized that war with the British Empire was inevitable, sparking the opposition of convention moderates. On March 23, Henry defended his amendments and purportedly concluded with the following statement:

If we were base enough to desire it, it is now too late to retire from the contest. There is no retreat but in submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Boston! The war is inevitable and let it come! I repeat it, sir, let it come. It is in vain, sir, to extenuate the matter. Gentlemen may cry, Peace, Peace but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!

As he concluded, Henry plunged a bone paper knife towards his chest in imitation of the Roman patriot Cato the Younger.

A nineteenth-century engraving of Patrick Henry's speech includes another except of it, with the reaction if those hearing it: "Caesar had His Brutus, Charles the First, His Cromwell — And George the Third" — ("Treason!" cried the Speaker — "Treason, treason!" echoed from every part of the house). Henry faltered not for an instant, but rising to a loftier attitude, concluded thus - "may profit by their example. If this be treason, make the most of it."

Reception and aftermath

St. John's Church, Richmond, where Patrick Henry delivered the speech.

According to Edmund Randolph, the convention sat in profound silence for several minutes after Henry's speech ended. George Mason, who later drafted the Virginia Declaration of Rights, said that the audience's passions were not their own after Henry had addressed them. Thomas Marshall told his son John Marshall, who later became Chief Justice of the United States, that the speech was "one of the boldest, vehement, and animated pieces of eloquence that had ever been delivered." Edward Carrington, listening by a window, was so affected by the speech that he requested to be buried there, and in "1810, he got his wish."

Henry's speech ultimately swayed the convention, and it was resolved that the colony be "put into a posture of defence: and that Patrick Henry, Richard Henry Lee, Robert Carter Nicholas, Benjamin Harrison, Lemuel Riddick, George Washington, Adam Stephen, Andrew Lewis, William Christian, Edmund Pendleton, Thomas Jefferson and Isaac Zane, Esquires, be a committee to prepare a plan for the embodying arming and disciplining such a number of men as may be sufficient for that purpose." Despite this resolution, many moderate delegates remained uncertain where the resistance urged by Henry and other radicals would lead, and few counties formed independent militia companies at the urging of the convention. Nevertheless, Henry was named as chairman of the committee assigned to build a militia.

A month later, Lord Dunmore, the governor of Virginia, ordered Royal Navy sailors to remove all stocks of gunpowder from the powder magazine at Williamsburg, Virginia. This flashpoint—later known as the Gunpowder Incident—became Virginia's equivalent of the Battle of Lexington. Upon learning of Dunmore's decision, Patrick Henry led his militia toward Williamsburg to force return of the gunpowder to the colony. The stand-off was resolved without conflict when a payment of £330 (equal to £53,178 today) was made to Henry. Fearing for his safety, Dunmore retreated to a naval vessel, ending royal control of the colony. Henry became the independent state's first governor in July 1776.

Publication and controversy

William Wirt, c. 1832

Over 40 years after Patrick Henry delivered his speech and 18 years after Henry's death, a reconstruction of the speech was printed in Wirt's 1817 biography Sketches of the Life and Character of Patrick Henry. Wirt corresponded with elderly men who had heard the speech in their youth as well as others who were acquainted with people who were there at the time. All concurred that Henry's speech had produced a profound effect upon its audience, but only one surviving witness attempted to reconstruct the actual speech.

St. George Tucker attempted a two-paragraph reconstruction of the speech in a letter to Wirt, but Tucker noted that it was "in vain... to give any idea of his speech". Using Tucker's two paragraphs, Wirt "filled in the blanks" and created a speech that was far longer in length. The original letter with Tucker's remembrances has been lost.

For 160 years, Wirt's reconstruction of Henry's speech was accepted as fact. In the 1970s, historians began to question the authenticity of Wirt's rendition. According to the only written first-hand account of the speech, Henry's 1775 speech used graphic name-calling that does not appear in Wirt's 1817 rendition. Furthermore, Wirt's reconstruction is devoid of Henry's rhetorical custom of invoking fear of Indian attacks in promoting independence from Britain. Given Wirt's artistic liberties in reconstructing the speech, it is possible that Henry never uttered the quotation, "Give me liberty or give me death," and scholars question to what extent the speech we know is the work of Wirt or Tucker.

According to historian Bernard Mayo, most scholars are skeptical of the accuracy of Wirt's rendition of Henry's speech. Nevertheless, "its expressions... seemed to have burned themselves into men's memories. Certainly, its spirit is that of the fiery orator who in 1775 so powerfully influenced Virginians and events leading to American independence."

Precursors

The hand of fate is over us, and Heav'n
Exacts severity from all our thoughts.
It is not now a time to talk of aught
But chains or conquest, liberty or death.

Cato, a Tragedy (1713), Act II, Scene 4

There had been similar phrases used preceding Henry's speech. The 1320 Declaration of Arbroath made in the context of Scottish independence was a letter to Pope John XXII that contained the line: "It is in truth not for glory, nor riches, nor honours that we are fighting, but for freedom—for that alone, which no honest man gives up but with life itself". It is commonly cited as an inspiration for the Declaration of Independence by many, including Trent Lott in a speech before the United States Senate.

The 1713 play, Cato, a Tragedy, was popular in the American Colonies and well known by the Founding Fathers who frequently quoted from the play. George Washington had the play performed for the Continental Army at Valley Forge. It contains the line, "It is not now time to talk of aught/But chains or conquest, liberty or death" (Act II, Scene 4). The phrase "Liberty or Death" also appears on the Culpeper Minutemen flag of 1775.

In Handel's 1746 oratorio Judas Maccabeus, the hero sings, "Resolve, my sons, on liberty or death."

Additional usage and other context

The phrase appearing as graffiti in Hong Kong during the 2019–2020 Hong Kong protests

Phrases equivalent to liberty or death have appeared in a variety of other places. In the summer of 1787, the armed citizens' militia of the Dutch Republic paraded and drilled beneath banners extolling "Liberty or Death". Soon after, amid the French Revolution, the sentence that would become the national motto of France "Liberté égalité fraternité" ("Liberty, equality, fraternity") was sometimes written as "Liberté, égalité, fraternité ou la mort" ("Liberty, equality, fraternity or death").

The Society of United Irishmen in the 1790s and 1800s adopted 'Liberty or Death' as a slogan. During the 1798 rebellion appeals to the population were printed out featuring the heading "Liberty or Death!". It was also a rallying cry of the 1804 Castle Hill convict rebellion in Australia staged by United Irishmen convicts.[30][31][32]

During the Greek War of Independence in the 1820s, "Liberty or Death" (Eleftheria i thanatos) became a rallying cry for Greeks who rebelled against Ottoman rule. During this same period, Emperor Pedro I of Brazil purportedly uttered the famous "Cry from [the river] Ipiranga", "Independence or Death" (Independência ou Morte) in 1821, when Brazil was still a colony of Portugal.

The 1833 national anthem of Uruguay, "Orientales, la Patria o la Tumba", contains the line ¡Libertad o con gloria morir! ("Liberty or with glory to die!").

Serbian Chetnik Organization, formed in early 20th Century, had "Sloboda ili smrt/Freedom or Death" as one of its mottos.

During the Russian Civil War, the flag used by Nestor Makhno's anarchist Revolutionary Insurrectionary Army of Ukraine had the dual slogans "Liberty or Death" and "The Land to the Peasants, the Factories to the Workers" embroidered in silver on its two sides.

In March 1941, the motto of the public demonstrations in the Kingdom of Yugoslavia against the signing of a treaty with Nazi Germany was "Better grave than slave" (Bolje grob nego rob).

During the Indonesian National Revolution, the Pemuda ("Youth") used the phrase Merdeka atau Mati ("Freedom or Death").

In the 1964 speech "The Ballot or the Bullet" in Cleveland, Malcolm X said, "It'll be ballots, or it'll be bullets. It'll be liberty, or it will be death. The only difference about this kind of death—it'll be reciprocal."

In 2012, Ren Jianyu, a Chinese 25-year-old former college student village official, was given a two-year re-education through labor sentence for an online speech against the Chinese Communist Party. A T-shirt of Ren saying "Give me liberty or give me death!" (in Chinese) was presented as evidence of his guilt.

In the 2022 COVID-19 protests in China, a man in Chongqing was filmed giving a speech criticizing harsh lockdown measures, shouting "Give me liberty or give me death!" in Chinese repeatedly to the cheers of onlookers.

Liberté, égalité, fraternité

 

The official logo of the French Republic used on government documents with the slogan "Liberté, égalité, fraternité"
A propaganda poster from 1793 representing the French First Republic with the slogan "Unity and Indivisibility of the Republic. Liberty, Equality, Fraternity or Death", together with symbols such as tricolour flags, phrygian cap and gallic rooster

Liberté, égalité, fraternité (French pronunciation: [libɛʁte eɡalite fʁatɛʁnite]; French for 'liberty, equality, fraternity', Latin: Libertas, aequalitas, fraternitas), is the national motto of France and the Republic of Haiti, and is an example of a tripartite motto. Although its origins can be traced to the French Revolution, it was then only one motto among several popularized by revolutionaries and was not institutionalized until the Third Republic at the end of the 19th century. Debates concerning the compatibility and order of the three terms began at the same time as the Revolution. It is also the motto of the Grand Orient and the Grande Loge de France.

Origins during the French Revolution

Text displayed on a 1793 placard announcing the sale of expropriated property. Soon after the Revolution, the motto was often written as "Liberty, Equality, Fraternity, or Death." "Death" was later dropped for being too strongly associated with the excesses of the revolution.
The French Tricolour has been seen as embodying all the principles of the Revolution—Liberté, égalité, fraternité.

Some claim that Camille Desmoulins invented the phrase, in number 35 of Révolutions de France et de Brabant, published on 26 July 1790. However, it is not confirmed as this is only the first official mention of the phrase. Speaking of the July 1790 Fête de la Fédération festival, he described "the citizen-soldiers rushing into each other's arms, promising each other liberty, equality, fraternity." (French: les soldats-citoyens se précipiter dans les bras l’un de l’autre, en se promettant liberté, égalité, fraternité.)

Several months later, Maximilien Robespierre popularized the phrase in his speech "On the organization of the National Guard" (French: Discours sur l'organisation des gardes nationales), on 5 December 1790, article XVI, which was disseminated widely throughout France by the popular Societies.

Discours sur l'organisation des gardes nationales
Article XVI.
They will wear these words engraved on their uniforms: THE FRENCH PEOPLE, & below: LIBERTY, EQUALITY, FRATERNITY. The same words will be inscribed on flags which bear the three colors of the nation.
(French: XVI. Elles porteront sur leur poitrine ces mots gravés : LE PEUPLE FRANÇAIS, & au-dessous : LIBERTÉ, ÉGALITÉ, FRATERNITÉ. Les mêmes mots seront inscrits sur leurs drapeaux, qui porteront les trois couleurs de la nation.)

— Maximilien Robespierre, 1790

Credit for the motto has been given also to Antoine-François Momoro (1756–1794), a Parisian printer and Hébertist organizer. During the Federalist revolts in 1793, it was altered to "Unity, indivisibility of the Republic; liberty, equality, brotherhood or death" (French: Unité, Indivisibilité de la République; Liberté, Egalité, Fraternité ou la mort).

In 1839, the philosopher Pierre Leroux claimed it had been an anonymous and popular creation. The historian Mona Ozouf underlines that, although Liberté and Égalité were associated as a motto during the 18th century, Fraternité wasn't always included in it, and other terms, such as Amitié (Friendship), Charité (Charity) or Union were often added in its place.

In 1791, the emphasis upon Fraternité during the French Revolution, led Olympe de Gouges, a female journalist, to write the Declaration of the Rights of Woman and of the Female Citizen as a response. The tripartite motto was neither a creative collection, nor really institutionalized by the Revolution. As soon as 1789, other terms were used, such as "la Nation, la Loi, le Roi" (The Nation, The Law, The King), or "Union, Force, Vertu" (Union, Strength, Virtue), a slogan used beforehand by masonic lodges, or "Force, Égalité, Justice" (Strength, Equality, Justice), "Liberté, Sûreté, Propriété" (Liberty, Security, Property), etc.

In other words, liberté, égalité, fraternité was one slogan among many others. During the Jacobin revolutionary period, various mottos were used, such as liberté, unité, égalité (liberty, unity, equality); liberté, égalité, justice (liberty, equality, justice); liberté, raison, égalité (liberty, reason, equality), etc. The only solid association was that of liberté and égalité, with fraternité being ignored by the Cahiers de doléances as well as by the 1789 Declaration of the Rights of Man and of the Citizen.

Fraternité was only alluded to in the 1791 Constitution, as well as in Robespierre's draft Declaration of 1793, placed under the invocation of (in that order) égalité, liberté, sûreté and propriété (equality, liberty, safety, property)—though it was used not as a motto, but as articles of declaration, as the possibility of a universal extension of the Declaration of Rights: "Men of all countries are brothers, he who oppresses one nation declares himself the enemy of all." Fraternité did not figure in the August 1793 Declaration.

The Declaration of the Rights of Man and of the Citizen of 1789 defined liberty in Article 4 as follows:

Liberty consists of being able to do anything that does not harm others: thus, the exercise of the natural rights of every man or woman has no bounds other than those that guarantee other members of society the enjoyment of these same rights.

Equality was defined by the Declaration in terms of judicial equality and merit-based entry to government (art. 6):

[The law] must be the same for all, whether it protects or punishes. All citizens, being equal in its eyes, shall be equally eligible to all high offices, public positions and employments, according to their ability, and without other distinction than that of their virtues and talents.

Liberté, égalité, fraternité actually finds its origins in a May 1791 proposition by the Club des Cordeliers, following a speech on the Army by the Marquis de Guichardin. A British marine held prisoner on the French ship Le Marat in 1794, wrote home in letters published in 1796:

The republican spirit is inculcated not in songs only, for in every part of the ship I find emblems purposely displayed to awaken it. All the orders relating to the discipline of the crew are hung up, and prefaced by the words Liberté, Égalité, Fraternité, ou la Mort, written in capital letters.

The compatibility of liberté and égalité was not in doubt in the first days of the Revolution, and the problem of the antecedence of one term on the other not lifted. Abbé Sieyès considered that only liberty ensured equality, unless equality was to be the equality of all, dominated by a despot, while liberty followed equality ensured by the rule of law. The abstract generality of law, theorized by Jean-Jacques Rousseau in his 1762 book The Social Contract, thus ensured the identification of liberty to equality, liberty being negatively defined as an independence from arbitrary rule, and equality considered abstractly in its judicial form.

This identification of liberty and equality became problematic during the Jacobin period, when equality was redefined, for instance, by François-Noël Babeuf, as equality of results, and not only a judicial equality of rights. Thus, Marc Antoine Baudot considered that the French temperament was inclined towards equality than liberty, a theme which was re-used by Pierre Louis Roederer and Alexis de Tocqueville. Jacques Necker considered that an equal society could only be found on coercion.

An Alsatian sign, 1792:
Freiheit Gleichheit Brüderlichk. od. Tod (Liberty Equality Fraternity or Death)
Tod den Tyranen (Death to Tyrants)
Heil den Völkern (Long live the Peoples)

The third term, fraternité, was the most problematic to insert in the triad, as it belonged to another sphere, that of moral obligations rather than rights, links rather than statutes, harmony rather than contract, and community rather than individual liberty. Various interpretations of fraternité existed. The first one, according to Mona Ozouf, was one of "fraternité de rébellion" (Fraternity of Rebellion), that is the union of the deputies in the Jeu de Paume Oath of June 1789, refusing the dissolution ordered by the King Louis XVI: "We swear never to separate ourselves from the National Assembly, and to reassemble wherever circumstances require, until the constitution of the realm is drawn up and fixed upon solid foundations." Fraternity was thus issued from Liberty, and oriented by a common cause.

Another form of fraternité was that of the patriotic Church, which identified social links with religious links and based fraternity on Christian brotherhood. In this second sense, fraternité preceded both liberté and égalité, instead of following them as in the first sense. Thus, two senses of Fraternity: "one, that followed liberty and equality, was the object of a free pact; the other preceded liberty and equality as the mark on its work of the divine craftsman."

Another hesitation concerning the compatibility of the three terms arose from the opposition between liberty and equality as individualistic values, and fraternity as the realization of a happy community, devoid of any conflicts and opposed to any form of egotism. This fusional interpretation of Fraternity opposed it to the project of individual autonomy and manifested the precedence of Fraternity on individual will.

In this sense, it was sometimes associated with death, as in Fraternité, ou la Mort! (Fraternity or Death!), excluding liberty and even equality, by establishing a strong dichotomy between those who were brothers and those who were not, in the sense of "you are with me or against me", brother or foe. Louis de Saint-Just thus stigmatized Anarchasis Cloots' cosmopolitanism, declaring "Cloots liked the universe, except France."

With the Thermidor and the execution of Robespierre, fraternité disappeared from the slogan, reduced to the two terms of liberty and equality, re-defined again as simple judicial equality and not as the equality upheld by the sentiment of fraternity. In 1799, the First Consul (Napoleon Bonaparte) established the motto liberté, ordre public (liberty, public order).

19th century

Following Napoleon's rule, the triptych dissolved itself, as none believed it possible to conciliate individual liberty and equality of rights with equality of results and fraternity. The idea of individual sovereignty and of natural rights possessed by man before being united in the collectivity, contradicted the possibility of establishing a transparent and fraternal community. Liberals accepted liberty and equality, defining the latter as equality of rights and ignoring fraternity.

Early socialists rejected an independent conception of liberty, opposed to the social, and also despised equality, as they considered, as Fourier, that one had only to orchestrate individual discordances, to harmonize them, or they believed, as Saint-Simon, that equality contradicted equity, by a brutal levelling of individualities. Utopian socialism thus only valued fraternity, which was, in Cabet's Icarie, the sole commandment.

This opposition between liberals and socialists was mirrored in rival historical interpretations of the Revolution, with liberals admiring 1789, and socialists admiring 1793. The July Revolution of 1830, establishing a constitutional monarchy headed by Louis-Philippe, substituted ordre et liberté (order and liberty) to the Napoleonic motto Liberté, Ordre public.

Despite this apparent disappearance of the triptych, the latter was still being thought in some underground circles, in Republican secret societies, masonic lodges such as the "Indivisible Trinity," far-left booklets or during the Canuts Revolt in Lyon. In 1834, the lawyer of the Society of the Rights of Man (Société des droits de l'homme), Dupont, a liberal sitting in the far-left during the July Monarchy, associated the three terms together in the Revue Républicaine, which he edited:

Any man aspires to liberty, to equality, but he can not achieve it without the assistance of other men, without fraternity

In 1847, the triptych resurfaced during the Campagne des Banquets, upheld for example in Lille by Ledru-Rollin.

Two interpretations had attempted to conciliate the three terms, beyond the antagonism between liberals and socialists. One was upheld by Catholic traditionalists, such as Chateaubriand or Ballanche, the other by socialist and republican such as Pierre Leroux. Chateaubriand gave a Christian interpretation of the revolutionary motto, stating in the 1841 conclusion to his Mémoires d'outre-tombe:

Far from being at its term, the religion of the Liberator is now only just entering its third phase, the political period, liberty, equality, fraternity

Neither Chateaubriand nor Ballanche considered the three terms to be antagonistic. Rather, they took them for being the achievement of Christianity. On the other hand, Pierre Leroux did not disguise the difficulties of associating the three terms, but superated it by considering liberty as the aim, equality as the principle and fraternity as the means. Leroux ordered the motto as Liberty, Fraternity, Equality, an order supported by Christian socialists, such as Buchez.

Against this new order of the triptych, Michelet supported the traditional order, maintaining the primordial importance of an original individualistic right. Michelet attempted to conciliate a rational communication with a fraternal communication, "right beyond right", and thus the rival traditions of socialism and liberalism. The republican tradition would strongly inspire itself from Michelet's synchretism.

1848 Revolution

Liberté, égalité, fraternité on French coins
5-franc piece, 1849
 
20-franc piece, 1851

With the 1848 February Revolution, the motto was officially adopted, mainly under the pressure of the people who had attempted to impose the red flag over the tricolor flag. The 1791 red flag was the symbol of martial law and of order, not of insurrection. Lamartine opposed popular aspirations, and in exchange of the maintaining of the tricolor flag, conceded the Republican motto of Liberté, Égalité, Fraternité, written on the flag, on which a red rosette was added. It also appeared for the first time on coins.

Fraternity was then considered to resume, and to contain both Liberty and Equality, being a form of civil religion, which, far from opposing itself to Christianity, was associated with it in 1848 establishing social links, as called for by Rousseau in the conclusion of the Social Contract.

Fraternity was not devoid of its previous sense of opposition between brothers and foes, with images of blood haunting revolutionary Christian publications, taking in Lamennais' themes. Thus, the newspaper Le Christ républicain (The Republican Christ) developed the idea of the Christ bringing forth peace to the poor and war to the rich.

On 6 January 1852, the future Napoleon III, first President of the Republic, ordered all prefects to erase the triptych from all official documents and buildings, conflating the words with insurrection and disorder. Auguste Comte applauded Napoleon, claiming equality to be the "symbol of metaphysical anarchism", and preferring to it his diptych "ordre et progrès", "order and progress", which became the motto of Brazil, Ordem e ProgressoProudhon criticized fraternity as an empty word, which he associated with idealistic dreams of Romanticism. He preferred to it the sole term of liberty.

Paris Commune and Third Republic

Pache, mayor of the Paris Commune, painted the formula "Liberté, Égalité, Fraternité, ou la mort" on the walls of the commune. It was under the Third Republic that the motto was made official. It was then not dissociated with insurrection and revolutionary ardours, Opportunist Republicans such as Jules Ferry or Gambetta adapting it to the new political conditions. Larousse's Dictionnaire universel deprived fraternity of its "evangelistic halo" (Mona Ozouf), conflating it with solidarity and the welfare role of the state.

Some still opposed the Republican motto, such as the nationalist Charles Maurras in his Dictionnaire politique et critique, who claimed liberty to be an empty dream, equality an insanity, and only kept fraternity. Charles Péguy, renewing with Lamennais' thought, kept fraternity and liberty, excluding equality, seen as an abstract repartition between individuals reduced to homogeneity, opposing "fraternity" as a sentiment put in motion by "misery", while equality only interested itself, according to him, to the mathematical solution of the problem of "poverty."

Péguy identified Christian charity and socialist solidarity in this conception of fraternity. On the other hand, Georges Vacher de Lapouge, the most important French author of pseudo-scientific racism and supporter of eugenism, completely rejected the republican triptych, adopting another motto, "déterminisme, inégalité, sélection" (determinism, inequality, selection). According to Ozouf, the sole use of a triptych was the sign of the influence of the republican motto, despite it being corrupted in its opposite.

20th century

The Coat of arms of France (1905–present) depicts a ribbon with the motto "Liberté, égalité, fraternité".

During the German occupation of France in World War II, this motto was replaced by the reactionary phrase "travail, famille, patrie" (work, family, fatherland) by Marshal Pétain, who became the leader of the new Vichy French government in 1940. Pétain had taken this motto from the colonel de la Rocque's Parti social français (PSF), although the latter considered it more appropriate for a movement than for a regime.

Following the Liberation, the Provisional Government of the French Republic (GPRF) re-established the Republican motto Liberté, égalité, fraternité, which was incorporated into the 1946 and the 1958 French constitutions.

In 1956, the Algerian woman militant Zohra Drif, who during the Algerian War planted a bomb in the Milk Bar Cafe in which three French women were killed, justified this and other violent acts by the FLN, by asserting that the French Authorities did not see their dedication to the principles of Equality and Liberty as relevant in Algeria.

Other nations

Many other nations have adopted the French slogan of "liberty, equality, and fraternity" as an ideal.

Since its founding, "Liberty, Equality and Brotherhood" has been the lemma of the Social Democratic Party of Denmark. In the United Kingdom the political party the Liberal Democrats refer to "the fundamental values of liberty, equality and community" in the preamble of the party's Federal Constitution, and this is printed on party membership cards.

The Czech slogan "Rovnost, volnost, bratrství" was a motto of the Czech national gymnastics organization Sokol at the end of the 19th century. Liberal values of the fraternal organization manifested themselves in the Czech independence movement during World War I, when many Sokol members joined armies of the Allies and formed the Czechoslovak Legion to form independent Czechoslovakia in 1918.

The Philippine National Flag has a rectangular design that consists of a white equilateral triangle, symbolizing liberty, equality, and fraternity; a horizontal blue stripe for peace, truth, and justice; and a horizontal red stripe for patriotism and valor. In the center of the white triangle is an eight- rayed golden sun symbolizing unity, freedom, people's democracy, and sovereignty.

Some former colonies of the French Republic, such as Chad, Niger, and Gabon, have adopted similar three-word national mottos. Haiti has used it on its coins since 1872, having used "Liberte Egalite" on earlier coinage since 1828.

The idea of the slogan "Liberty, Equality, Fraternity" has influenced as natural law, the First Article of the Universal Declaration of Human Rights:

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Since 1848, the motto has been present on the throne of the Grand masters of Latin Freemasonry. Freedom also alludes to the inner freedom from spiritual chains that are broken with the initiatory work. Lodovico Frapolliit, former Grand Master of the Grand Orient of Italy, suggested to substitute "fraternity" with "solidarity".

Culture

The term is referred to in the 1993-94 film trilogy Three Colours by Krzysztof Kieślowski.

"Libertad! Igualdad! Fraternidad!" is the title of an English-language poem by William Carlos Williams.

Class struggle

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