ht,
a common will directing society, as the soul directs the body, but,
like the soul, invisible. His metaphysics, in which it is attempted
to give a scientific interpretation and application to the doctrine
of the Trinity, are set forth in the _Esquisse d'une Philosophie_.
His former associates, Lacordaire, the eloquent Dominican, and
Montalembert, the historian, learned and romantic, of Western
monasticism, remained faithful children of the Church. Lamennais,
no less devout in spirit than they, died insubmissive, and above his
grave, among the poor of Pere-Lachaise, no cross was erected.

The antagonism to eighteenth-century thought assumed other forms
than those of the theocratic school. VICTOR COUSIN (1792-1867), a
pupil of Maine de Biran and Royer-Collard, became at the age of
twenty-three a lecturer on philosophy at the Sorbonne. He was
enthusiastic, ambitious, eloquent; with scanty knowledge he spoke
as one having authority, and impressed his hearers with the force
of a ruling personality. Led on from Scotch to German philosophy,
and having the advantage of personal acquaintance with Hegel, he
advanced through psychology to metaphysics. Not in the senses but
in the reason, impersonal in its spontaneous activity, he recognised
the source of absolute truth; in the first act of consciousness are
disclosed the finite, the infinite, and their mutual relations. In
the history of philosophy, in its four great systems of sensationalism,
idealism, scepticism, mysticism, he recognised the substance of
philosophy itself undergoing the process of evolution; each system
is true in what it affirms, false in what it denies. With psychology
as a starting-point, and eclecticism as a method, Cousin attempted
to establish a spiritualist doctrine. A young leader in the domain
of thought, he became at a later time too imperious a ruler. In the
writings of his disciple and friend THEODORE JOUFFROY (1796-1842)
there is a deeper accent of reality. Doubting, and contending with
his doubts, Jouffroy brooded upon the destiny of man, made inquisition
into the problems of psychology, refusing to identify mental science
with physiology, and applied his remarkable powers of patient and
searching thought to the solution of questions in morals and
aesthetics. The school of Cousin has been named eclectic; it should
rather be named spiritualist. The tendencies to which it owed its
origin extended beyond philosophy, and are apparent in the literar