sustained coercion from them. Laws had to be obeyed for the sake of conscience, rather than fear of the ruler's wrath. In a monarchy, people might be restrained by force to submit their own interest to their government's. In a republic, by contrast, people must be persuaded to submit their own interests to the government, and this voluntary submission constituted the 18th century's notion of civic virtue. In the absence of such persuasion, the authority of the government would collapse, and tyranny or anarchy were imminent.Authority for this ideal was found once more among the classical, and especially the Roman, political authors and historians. But since the Roman writers wrote during a time when the Roman republican ideal was fading away, its forms but not its spirit or substance being preserved in the Roman Empire, the 18th-century American and French revolutionaries read them with a spirit to determine how the Roman republic failed, and how to avoid repeating that failure. In his Reflections on the Rise and Fall of the Antient Republicks, the English Whig historian Edward Wortley Montagu sought to describe "the principal causes of that degeneracy of manners, which reduc'd those once brave and free people into the most abject slavery." Following this reading of Roman ideals, the American revolutionary Charles Lee envisioned a Spartan, egalitarian society where every man was a soldier and master of his own land, and where people were "instructed from early infancy to deem themselves property of the State.... (and) were ever ready to sacrifice their concerns to her interests." The agrarianism of Thomas Jefferson represents a similar belief system; Jefferson believed that the ideal republic was composed of independent, rural agriculturalists rather than urban tradesmen.Civic Virtue, 1919These widely held ideals led American revolutionaries to found institutions such as the Society of the Cincinnati, named after the Romanfarmer and dictator Cincinnatus, who according to Livy left his farm to lead the army of the Roman republic during a crisis, and voluntarily returned to his plow once the crisis had passed. About Cincinnatus, Livy writes:Operae pretium est audire qui omnia prae diuitiis humana spernunt neque honori magno locum neque uirtuti putant esse, nisi ubi effuse afluant opes....(It is worth while for those who disdain all human things for money, and who suppose that there is no room either for great honor or virtue, except where wealth is found, to listen to his story.)Livy, Ab Urbe Condita, book III.19th to mid-20th century[edit]This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2008)Civic virtues were especially important during the 19th and 20th century.[according to whom?] Class and profession greatly affected the virtues of the individual, and there was a general division about what the best civic virtues were. Additionally several major ideologies came into being, each with their own ideas about civic virtues.Conservatism emphasized family values and obedience to the father and the state. Nationalism carried by masses of people madepatriotism an important civic virtue. Liberalism combined republicanism with a belief in