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François Hotman (1524–1590), scion of an upwardly mobile family of noblesse de robeof German descent and son of a judge responsible for the persecution of heretics, became the most fervent follower of John Calvin among the first generation of his pupils. Against his father, Hotman chose not only his confession but also his career as a professor. A brilliant lawyer and erudite historian, he wrote of new methods of law and history (mos gallicus). His historical analysis and legal deductions fought against the beginnings of French absolutism. In his famous Francogallia (1573), he argued for the necessary co-responsibility of the magistrates alongside the monarch, particularly in the form of the French Estates, and for a reign based on written law and inviolable subjective rights. The old Roman law therefore had to be amended according to the demands of his time (Anti-Tribonian, 1603). Through these writings, Hotman translated into law or political theory concepts that had been developed by Calvin or Melanchthon only as theological arguments. Hotman’s ideas did not prevail in his time, but they influenced positions of the French Revolutionaries, making him among the first to lay the foundation for a rule of law and libertarian rights.
World War I left the world in shock. Major violations of international law such as the German occupation of neutral Belgium and the atrocities of warfare left the impression that the consensus of the civilised world had been destroyed. Evidently, more had been dishonoured than just the law. For the European victors it was evident who the main culprit was. Before any historical research was done, Germany had to admit its responsibility for the war and thus for any losses and damages resulting from it in Article 231 of the Versailles Treaty. Thus, the Peace Treaty of Versailles between the Allied Powers and Germany decided on a question of guilt. In Article 227, the former Kaiser Wilhelm II (1888–1920, died 1941), was accused of a supreme offence against international morality and the sanctity of treaties. Hereby, the Treaty of Versailles itself also treated questions of morality. As it was felt that the German state had failed to observe the standards of European civilisation, it was consistent to argue that institutions other than those of this German state should deal with the German individuals thought to be responsible for war crimes. Consequently, in Articles 228–30 Germany was required to hand over nationals accused of war crimes to the victorious nations.
Already during the war, in order to ensure peace, democracy and justice, plans had been drafted for an international organisation through which conflicts could be solved before a war arose.
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