While the new spiritualist current was thus tending to a position far removed from that of Taine, at the commencement of our period, a wavering note was struck by the idealist Fouillée (1838-1912), who, while maintaining a general attitude in harmony with the new doctrines endeavoured to effect a reconciliation with the more positive attitude to science and philosophy. In his philosophie des ideés-forces[[42]] he endeavoured to combine and reconcile the diverging attitudes of Plato and of Comte. He shows a scorn of the neo-critical though of Renouvier. He wrote in his shorter life more books than did Renouvier, and he is conspicuous among this later group of thinkers for his mass-production of books, which appeared steadily at the rate of one per annum to the extent of some thirty-seven volumes, after he gave up his position as maître de conférence at the Ecole Normale owing to ill-health.[[43]]
[42] His Evolutionnisme des Idées-forces appeared in 1890, La Psychologie des Idées-forces three years later. His Morale des Idées-forces belongs to the next century (1907), but its principles were contained already in his thesis Liberté et Déterminisme.
[43] He only held this for three years, 1872-75.
Fouillée, with the noblest intentions, set himself to the solution of that problem which we have already indicated as being the central one of our period, the relation of science and ethics, or, in brief, the problem of freedom. This was the subject of his thesis, undoubtedly the best book he ever wrote, La Liberté et le Déterminisme, which he sustained in 1872.[[44]] The attitude which he takes in that work is the keynote to his entire philosophy. Well grounded in a knowledge of the history of systems of philosophy, ancient and modern, he recognises elements of truth in each, accompanied by errors due mainly to a one-sided perspective.[[45]] He recalls a statement of Leibnitz to the effect that most systems are right in their assertions and err in their denials. Fouillée was convinced that there was reconciliation at the heart of things, and that the contradictions we see are due to our point of view. Facing, therefore, in this spirit, the problems of the hour, he set himself “to reconcile the findings of science with the reality of spirit, to establish harmony between the determinism upheld by science and the liberty which the human spirit acclaims, between the mechanism of nature and the aspirations of man’s heart, between the True which is the object of all science and the Good which is the goal of morality.”[[46]]
[44] This work created quite a stir in the intellectual and political world in France just after the war. Fouillée’s book led to an attack on the ministry, which did not go so far as that occasioned by Renouvier’s volume in 1849. (See p. 61.)
[45] Fouillée stands in marked contrast to Comte in his general acquaintance with the history of ideas. Comte, like Spencer, knew little of any philosophy but his own. Fouillée, however, was well schooled, not only in Plato and the ancients, but had intimate knowledge of the work of Kant, Comte, Spencer, Lotze, Renouvier, Lachelier, Boutroux and Bergson.
[46] This is also the idea expressed at length in his Avenir de la Métaphysique, 1889.
Fouillée had no desire to offer merely another eclecticism à la mode de Cousin; he selects, therefore, his own principle of procedure. This principle is found in his notion of idée-force. Following ancient usage, he employs the term “idea” for any mental presentation. For Fouillée, however, ideas are not idées-spectacles, merely exercising a platonic influence “remote as the stars shining above us.” They are not merely mental reproductions of an object, real or hypothetical, outside the mind. Ideas are in themselves forces which endeavour to work out their own realisation. Fouillée opposes his doctrine to the evolutionary theory of Spencer and Huxley. He disagrees with their mechanism and epiphenomenalism, pointing out legitimately that our ideas, far from being results of purely physical and independent causes, are themselves factors, and very vital factors, in the process of evolution. Fouillée looks upon the mechanistic arrangement of the world as an expression or symbol of idea or spirit in a manner not unlike that of Lotze.
He bears out his view of idées-forces by showing how a state of consciousness tries to realise its object. The idea of movement is closely bound up with the physiological and physical action, and, moreover, tends to produce it. This realisation is not a merely mechanistic process but is teleological and depends on the vital unity between the physical and the mental. On this fundamental notion Fouillée constructs his psychology, his ethic, his sociology and his metaphysic. He sees in the evolutionary process ideas at work which tend to realise themselves. One of these is the idea of freedom, in which idea he endeavours to find a true reconciliation of the problem of determinism in science and the demands of the human spirit which declares itself free. The love of freedom arising from the idea of freedom creates in the long run this freedom. This is Fouillée’s method all through. “To conceive and to desire the ideal is already to begin its realisation.” He applies his method with much success in the realm of ethics and sociology where he opposes to the Marxian doctrine of a materialist determination of history that of a spiritual and intellectual determination by ideas. Fouillée’s philosophy is at once intellectual and voluntarist. He has himself described it as “spiritualistic voluntarism.” It is a system of idealism which reflects almost all the elements of modern thought. In places his doctrine of reconciliation appears to break down, and the psychological law summed up in idées-forces is hardly sufficient to bear the vast erection which Fouillée builds upon it. The idea is nevertheless a valuable and fruitful one. Fouillée’s respect for positive science is noteworthy, as is also his great interest in social problems.[[47]]
[47] At the end of the century these problems received highly specialised attention in the work of the sociologists inspired by Comte’s influence. Works of special merit in this direction are: tspmas, with his Société’s animales (1876) and Tarde, predecessor of Bergson at the Collège de France (1843-1907), with his Criminalité comparée (1898) and Les Lois de l’Imitation (1900), also Durkheim’s work De la Division du Travail social (1893) and Les Régles de la Méthode sociologique (1894), and Izoulet, with his La Cité moderne (1894). Note those of Levy-Bruhl, Bouglé, and Le Bon.