The purpose of this study is to illustrate the ideal of the National Revolution that was born and died with the Occupation(1940-1944), and the indications of the sources of the national Revolution before and after this period. It also aims to examine the National Revolution not as a ideology of the government of Vichy in the political event, but as a common conscience of the French in the political culture of France. So, this study explores the principle of the National Revolution, the ideal of the Community in the reviews of the 1930s, especially those of Left, Marianne, Vendredi, Esprit, Sept. The themes discoursed in these reviews are to `Counter the party,``No right and No left` and `Above the Pack.` These themes are the answers to the excessive politics negatively manipulated both the individual and collective life and to the necessity of the `Nouvelle Man`. The rejection of the excessive politics is characterized by a common consciousness which had come into being in the 1930`s, along with the government of Vichy. A common consciousness is the necessary awareness of a human life that can intergrate individual with social circumstance, and it makes the balance between the ideal and the action of a person. This consciousness is reflected in the cultural, educational and syndical polity of the government of Vichy: the creation of the ministry of Youth, of `Jeune France(Young France)`, of `Ecole d`Uriage(School of Uriage)`,of `Charte de la Paysannerie francaise(Charter of the French country man)` and `Charte du Travail(Charter of the Labour).` Thus, this consciousness of 1930`s became the principle of the National Revolution which change France into `Politic Community` in order to replace the divisions in the French Society and the excessive politics by their union and balance with the ideal of Community. After the Liberation, the `Politic Community` of the government of Vichy opened the way of the relationship between the private life and the public life, carrying out the ideal of Community under and alternative form of Society. This perspective enables us to consider the national Revolution not as the `third way` of the conservatism in the government of Vichy, but as an intellectual current in the politic culture of France, to understand Vichy as a `Past that hasn`t passed away.`