Modern French Philosophy | Page 6

J. Alexander Gunn
advocated a division of systems into four classes--sensualism, idealism, scepticism and mysticism. Owing to the insufficiency of his _v��rit��s de sens commun_ he was prone to confuse the history of philosophy with philosophy itself. There is perhaps no branch of science or art so intimately bound up with its own history as is philosophy, but we must beware of substituting an historical survey of problems for an actual handling of those problems themselves. Cousin, however, did much to establish in his native land the teaching of the history of philosophy.
His own aim was to found a metaphysic spiritual in character, based upon psychology. While he did not agree with the system of Kant, he rejected the doctrines of the empiricists and set his influence against the materialistic and sceptical tendencies of his time. Yet he cannot be excused from "opportunism" not only in politics but in thought. In order to retain his personal influence he endeavoured to present his philosophy as a sum of doctrines perfectly consistent with the Catholic faith. This was partly, no doubt, to counteract the work and influence of that group of thinkers already referred to as Traditionalists, De Bonald, De Maistre and Lamennais. Cousin's efforts in this direction, however, dissatisfied both churchmen and philosophers and gave rise to the remark that his teaching was but une philosophie de convenance. We must add too that the vagueness of his spiritual teaching was largely responsible for the welcome accorded by many minds to the positivist teaching of Auguste Comte.
While Maine de Biran had a real influence upon the thought of our period 1851-1921, Cousin stands in a different relation to subsequent thought, for that thought is largely characterised by its being a reaction against eclecticism. Positivism rose as a direct revolt against it, the neo-critical philosophy dealt blows at both, while Ravaisson, the initiator of the neo-spiritualism, upon whom Cousin did not look very favourably, endeavoured to reorganise upon a different footing, and on sounder principles, free from the deficiencies which must always accompany eclectic thought, those ideas and ideals to which Cousin in his spiritualism had vaguely indicated his loyalty. It is interesting to note that Cousin's death coincides in date with the foundation of the neo-spiritual philosophy by Ravaisson's celebrated manifesto to idealists, for such, as we shall see, was his _Rapport sur la Philosophie au Dix-neuvi��me Si��cle_ (1867). Cousin's spiritualism had a notable influence upon several important men--e.g., Michelet and his friend Edgar Quinet, and more indirectly upon Renan. The latter spoke of him in warm terms as un _excitateur de ma pens��e_._*_
[Footnote _*_ : It is worth noting that two of the big currents of opposition, those of Comte and Renouvier, arose outside the professional and official teaching, free from the University which was entirely dominated by Cousin. This explains much of the slowness with which Comte and Renouvier were appreciated.]
Among Cousin's disciples one of the most prominent was Jouffroy of the Coll��ge de France. The psychological interest was keen in his work, but his _M��langes philosophiques_ (1883) showed him to be occupied with the problem of human destiny. Paul Janet was a noble upholder of the eclectic doctrine or older spiritualism, while among associates and tardy followers must be mentioned Gamier, Damiron, Franke, Caro and Jules Simon.
III
We have seen how, as a consequence of the Revolution and of the cold, destructive, criticism of the eighteenth century, there was a demand for constructive thought. This was a desire common not only to the Traditionalists but to De Biran and Cousin. They aimed at intellectual reconstruction. While, however, there were some who combated the principles of the Revolution, as did the Traditionalists, while some tried to correct and to steady those principles (as De Biran and Cousin), there were others who endeavoured to complete them and to carry out a more rigorous application of the Revolutionary watchwords, _Libert��_, _Egalit��_, _Fraternit��_. The Socialists (and later Comte) aimed at not merely intellectual, but social reconstruction.
The Revolution and the War had shown men that many changes could be produced in society in a comparatively short time. This encouraged bold and imaginative spirits. Endeavours after better things, after new systems and a new order of society, showed themselves. The work of political philosophers attempted to give expression to the socialist idea of society. For long there had been maintained the ecclesiastical conception of a perfect social order in another world. It was now thought that humanity would be better employed, not in imagining the glories of a "hereafter," but in "tilling its garden," in striving to realise here on earth something of that blessed fellowship and happy social order treasured up in heaven. This is the dominant note of socialism, which is closely bound up at its origin, not only with political thought, but with humanitarianism and a
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