in 1794 that "government and revolution are incompatible, unless the people wish to set its constituted authorities in permanent insurrection against itself". In his Manifeste des Égaux (Manifesto of the Equals) of 1801, Sylvain Maréchal looked forward to the disappearance, once and for all, of "the revolting distinction between rich and poor, of great and small, of masters and valets, of governors and governed". The French Revolution came to depict in the minds of anarchists that as soon as rebels seize power they become the new tyrants, as evidenced by the state-orchestrated violence of the Reign of Terror. The proto-anarchist groups of Enragés and sans-culottes were ultimately executed by guillotine. The debate over the effects of the French Revolution on the anarchist cause continues to this day. To anarchist historian Max Nettlau, French revolutions did nothing more than re-shape and modernise the militaristic state. Russian revolutionary and anarchist thinker Peter Kropotkin, however, traced the origins of the anarchist movement to the struggle of the revolutionaries. In a more moderate approach, independent scholar Sean Sheehan points out that the French Revolution proved that even the strongest political establishments can be overthrown. William Godwin in England was the first to develop an expression of modern anarchist thought. He is generally regarded as the founder of the school of thought known as philosophical anarchism. He argued in Political Justice (1793) that government has an inherently malevolent influence on society, and that it perpetuates dependency and ignorance. He thought the spread of the use of reason to the masses would eventually cause the government to wither away as an unnecessary force. Although he did not accord the state with moral legitimacy, he was against the use of revolutionary tactics for removing a government from power. Rather, he advocated for its replacement through a process of peaceful evolution. His aversion to the imposition of a rules-based society led him to denounce, as a manifestation of the people's "mental enslavement", the foundations of law, property rights and even the institution of marriage. He considered the basic foundations of society as constraining the natural development of individuals to use their powers of reasoning to arrive at a mutually beneficial method of social organisation. In each case, government and its institutions are shown to constrain the development of one's capacity to live wholly in accordance with the full and free exercise of private judgement. Proudhon and Stirner Frenchman