It was his doctrine of idées-forces and its essential spiritualism or idealism which distinguished Fouillée’s attitude from that of these sociologists who were his contemporaries. It was the basis, too, of his trenchant criticisms of socialism, particularly its Marxian forms. Fouillée agrees with Comte’s doctrine that speculation or thought is the chief factor and prime mover in social change. For Fouillée the idea is always a force; and it is, in this connection, the supreme force. The history of action can only be understood, he asserts, in relation to the history of ideas. This is the central gospel of the évolutionnisme des idées-forces. The mental or spiritual is the important factor. This he opposes to the Marxian doctrine of economic determinism. Will is, he claims a greater reality than brute forces, and in will lies the essence of the human spirit. It is a will, however, which is bound up with reason and self-consciousness, and which is progressive in character.
Summing up his work, Histoire générale de la Philosophie, Fouillée refers in his Conclusion to the idea of progress as having become the dominant note in philosophy. He looks upon the history of philosophy as, in some measure, witness to this. Above the ebb and flow of the varied systems and ideas which the ages have produced he sees an advance accomplished in the direction to which humanity is tending—perfect knowledge of itself or collective self-consciousness and perfect self- possession. This type of progress is not to be equated with scientific progress. He points out that in the development of philosophy, which is that of human reflection itself, two characteristics appear. The distinction of two kinds or aspects of truth is seen in philosophy; one section, dealing with logic, psychology, aesthetic and applied ethics, or sociology, approaches to a scientific character of demonstrability, while the other section, which constitutes philosophy in the strict sense of metaphysic, deals with ultimate questions not capable of proof but demanding a rational faith. Obviously the same kind of progress cannot be found in each of these sections. This must be realised when progress in knowledge is spoken about. He suggests, as illustrative of progress even in the speculative realm, the fact that humanity is slowly purifying its conception of God—a point for further notice in our last chapter.
However much Fouillée is concerned with establishing; a case for progress in knowledge, it is clear that his main stress is on the progress in self-consciousness or that self- determination which is freedom. This freedom can only grow as man consciously realises it himself. It is an idée-force, and has against it all the forces of fatalism and of egoism. For Fouillée quite explicitly connects his doctrine of freedom with that of altruism. The real freedom and the real progress are one, he claims, since they both are to be realised only in the increasing power of disinterestedness and love. He believes in the possibility of a free progress. Fatality is really egoism, or produces it.
Fouillée has a rather clear optimism, for he finds in the development of real freedom a movement which will involve a moral and social union of mankind. The good- will is more truly human nature than egoism and selfishness. These vices, he maintains in his Idée moderne du Droit,[[17]] are largely a product of unsatisfied physical wants. The ideal of the good-will is not a contradiction of human nature, because, he asserts, that nature desires and wills its good. More strikingly, he states that the human will tends ultimately not to conflict but to co-operation as it becomes enlightened and universalised. He disagrees with the pessimists and upholds a comparatively cheerful view of human nature. Egoism is much less deeply rooted than sympathy, and therefore, he says, war and strife are transitory features of human development. One contrasts the views of Taine and Renouvier with this, and feels that man’s history has been, as far as we know it, entirely of this “transitory” nature, and is long likely to be so.
[17] L’Idée moderne du Droit, Livre IV.
Fouillée’s optimism seems to be overdrawn mainly because of his doctrine of the idée-force. He exaggerates the response which human nature is likely to make to the ideal good. Even if it be lifted up, it is not likely to draw all men to it. Yet Fouillée’s social and ethical doctrines stand entirely upon this foundation. They are valuable views, and Fouillée is never better than when he is exhorting his fellows to act upon the ideas of freedom, of justice, of love and brotherhood. He is right in his insistence upon humanity’s power to create good- will, to develop a new order. For the good man, he says, fatality and egoism are obstacles to be overcome Believing in freedom and in sympathy, he acts to others in a spirit of freedom and love. By his very belief in universal good-will among men, he assists largely in creating it and realising it in the world.[[18]]
[18] Conclusion to Liberté et Déterminisme.
But did not Fouillée, one asks, overrate the number of good men (as good in his sense), or rather did he not exaggerate the capacities of human nature to respond to the ideal which he presents? Much of his confidence in moral and social progress finds its explanation here.
His step-son, Guyau, was not quite so optimistic, although he believed in a progress towards “sociability” and he adopted many of the doctrines of the philosphie des idées-forces. He attacks cheerful optimism in his Esquisse d’une Morale sans Obligation ni Sanction, where he remarks[[19]] that an absolute theory of optimism is really an immoral theory, for it involves the negation of progress in the strict and true sense. This is because, when it dominates the mind, it produces a feeling of entire satisfaction and contentment with the existing reality, resulting in resignation and acceptance of, if not an actual worship of, the status quo. In its utter obedience to all “powers that be,” the notions of right and of duty are dimmed, if not lost. A definitely pessimistic view of the universe would, he suggests, be in many respects better and more productive of good than an outrageous optimism. Granting that it is a wretched state in which a man sees all things black, it is preferable, Guyau thinks, to that in which all things appear rosy or blue.
[19] Esquisse d’une Morale, p. 10.