From a general philosophical standpoint few periods could be so fascinating. Few, if any, could show such a complete revolution of thought as that witnessed since the year 1851. To bring this out clearly is the main object of the present book. It is intended to serve a double purpose. Primarily, it aims at being a contribution to the history of thought which will provide a definite knowledge of the best that has been said and thought among philosophers in France during the last seventy years. Further, it is itself an appeal for serious attention to be given to French philosophy. This is a field which has been comparatively neglected by English students, so far as the nineteenth century is concerned, and this is especially true of our period, which is roughly that from Comte to Boutroux (who passed away last month) and Bergson (who has this year resigned his professorship). It is the earnest desire of the writer to draw both philosophical students and lovers of France and its literature to a closer study and appreciation of modern French philosophy. Emotion and sentiment are inadequate bases for an _entente_ which is to be really _cordiale_ between any two peoples. An understanding of their deepest thoughts is also necessary and desirable. Such an understanding is, after all, but a step towards that iternationalisation of thought, that common fund of human culture and knowledge, which sets itself as an ideal before the nations of the world. _La philosophie n’a pas de patrie! Les idées sont actuellement les forces internationales._
THE UNIVERSITY, LIVERPOOL, _December_, 1921
HISTORICAL SURVEY OF THE MAIN CURRENTS FROM THE REVOLUTION OF 1789 UP TO 1851.
After the Revolution—The Traditionalists: Chateaubuand, De Bonald, De Maistre, Lamennais, Lacordaire
3. The Socialists: Saint-Simon, Fourier and Cabal, Proudhon and Blanc.
This work deals with the great French thinkers since the time of Auguste Comte, and treats, under various aspects, the development of thought in relation to the main problems which confronted these men. In the commencement of such an undertaking we are obliged to acknowledge the continuity of human thought, to recognise that it tends to approximate to an organic whole, and that, consequently, methods resembling those of surgical amputation are to be avoided. We cannot absolutely isolate one period of thought. For this reason a brief survey of the earlier years is necessary in order to orient the approach to the period specially placed in the limelight, namely 1851-1921.