the HUMAN mind and belongs to the domain of
psychology. Here Jouffroy is on the same ground as Vico. In the second
place, it is not a closed system; room remains for an indefinite
development in the future.

6.

While Cousin was discoursing on philosophy at Paris in the days of the
last Bourbon king, Guizot was drawing crowded audiences to his lectures
on the history of European civilisation, [Footnote: Histoire de la
civilisation en Europe.] and the keynote of these lectures was Progress.
He approached it with a fresh mind, unencumbered with any of the
philosophical theories which had attended and helped its growth.

Civilisation, he said, is the supreme fact so far as man is concerned,
"the fact par excellence, the general and definite fact in which all
other facts merge." And "civilisation" means progress or development.
The word "awakens, when it is pronounced, the idea of a people which
is in motion, not to change its place but to change its state, a people
whose condition is expanding and improving. The idea of progress,
development, seems to me to be the fundamental idea contained in the
word CIVILISATION."

There we have the most important positive idea of eighteenth century
speculation, standing forth detached and independent, no longer bound
to a system. Fifty years before, no one would have dreamed of defining
civilisation like that and counting on the immediate acquiescence of his
audience. But progress has to be defined. It does not merely imply the
improvement of social relations and public well-being. France in the
seventeenth and eighteenth centuries was behind Holland and England in
the sum and distribution of well-being among individuals, and yet she
can claim that she was the most "civilised" country in those ages.
The reason is that civilisation also implies the development of the
individual life, of men's private faculties, sentiments, and ideas. The
progress of man therefore includes both these developments. But they
are intimately connected. We may observe how moral reformers generally
recommend their proposals by promising social amelioration as a result,
and that progressive politicians maintain that the progress of society
necessarily induces moral improvement. The connection may not always
be apparent, and at different times one or other kind of progress
predominates. But one is followed by the other ultimately, though it may
be after a long interval, for "la Providence a ses aises dans l