conceived the beautiful, and that, notwithstanding, the beautiful is not merely the agreeable; that, thank heaven, happiness is usually added to virtue, but that the idea itself of virtue is essentially different from that of happiness. On this point we are openly of the opinion of Reid and Kant. We have also established, and will again establish, that the reason of man is in possession of principles which sensation precedes but does not explain, and which are directly suggested to us by the power of reason alone. We will follow Kant thus far, but not farther. Far from following him, we will combat him, when, after having victoriously defended the great principles of every kind against empiricism, he strikes them with sterility, in pretending that they have no value beyond the inclosure of the reason which possesses them, condemning also to impotence that same reason which he has just elevated so high, and opening the way to a refined and learned skepticism which, after all, ends at the same abyss with ordinary skepticism.

You perceive that we shall be by turns with Locke, with Reid, and with Kant, in that just and strong measure which is called eclecticism.

Eclecticism is in our eyes the true historical method, and it has for us all the importance of the history of philosophy; but there is something which we place above the history of philosophy, and, consequently, above eclecticism,—philosophy itself.

The history of philosophy does not carry its own light with it, it is not its own end. How could eclecticism, which has no other field than history, be our only, our primary, object?

It is, doubtless, just, it is of the highest utility, to discriminate in each system what there is true in it from what there is false in it; first, in order to appreciate this system rightly; then, in order to render the false of no account, to disengage and re-collect the true, and thus to enrich and aggrandize philosophy by history. But you conceive that we must already know what truth is, in order to recognize it, and to distinguish it from the error with which it is mixed; so that the criticism of systems almost demands a system, so that the history of philosophy is constrained to first borrow from philosophy the light which it must one day return to it with usury.

In fine, the history of philosophy is only a branch, or rather an instrument, of philosophical science. Surely it is the interest which we feel for philosophy that alone attaches us to its history; it is the love of truth which makes us everywhere pursue its vestiges, and interrogate with a passionate curiosity those who before us have also loved and sought truth.

Thus philosophy is at once the supreme object and the torch of the history of philosophy. By this double title it has a right to preside over our instruction.

In regard to this, one word of explanation, I beg you.

He who is speaking before you to-day is, it is true, officially charged only with the course of the history of philosophy; in that is our task, and in that, once more, our guide shall be eclecticism.[16] But, we confess, if philosophy has not the right to present itself here in some sort on the first plan; if it should appear only behind its history, it in reality holds dominion; and to it all our wishes, as well as all our efforts, are related. We hold, doubtless, in great esteem, both Brucker and Tennemann,[17] so wise, so judicious; nevertheless our models, our veritable masters, always present to our thought, are, in antiquity, Plato and Socrates, among the moderns, Descartes, and, why should I hesitate to say it, among us, and in our times, the illustrious man who has been pleased to call us to this chair. M. Royer-Collard was also only a professor of the history of philosophy; but he rightly pretended to have an opinion in philosophy; he served a cause which he has transmitted to us, and we will serve it in our turn.

This great cause is known to you; it is that of a sound and generous philosophy, worthy of our century by the severity of its methods, and answering to the immortal wants of humanity, setting out modestly from psychology, from the humble study of the human mind, in order to elevate itself to the highest regions, and to traverse metaphysics, æsthetics, theodicea, morals, and politics.

Our enterprise is not then simply to renew the history of philosophy by eclecticism; we also wish, we especially wish, and history well understood, thanks to eclecticism, will therein powerfully assist us, to deduce from the study of systems, their strifes, and even their ruins, a system which may be proof against criticism, and which can be accepted by your reason, and also by your heart, noble youth of the nineteenth century!

In order to fulfil this great object, which is our veritable mission to you, we shall dare this year, for the first and for the last time, to go beyond the narrow limits which are imposed upon us. In the history of the philosophy of the eighteenth century, we have resolved to leave a little in the shade the history of philosophy, in order to make philosophy itself appear, and while exhibiting to you the distinctive traits of the principal doctrines of the last century, to expose to you the doctrine which seems to us adapted to the wants and to the spirit of our times, and still, to explain it to you briefly, but in its full extent, instead of dwelling upon some one of its parts, as hitherto we have done. With years we will correct, we will task ourselves to aggrandize and elevate our work. To-day we present it you very imperfect still, but established upon foundations which we believe solid, and already stamped with a character that will not change.

You will here see, then, brought together in a short space, our principles, our processes, our results. We ardently desire to recommend them to you, young men, who are the hope of science as well as of your country. May we at least be able, in the vast career which we have to run, to meet in you the same kindness which hitherto has sustained us.

PART FIRST.

THE TRUE.