Pyrrhus Press specializes in bringing books long out of date back to life, allowing today’s readers access to yesterday’s treasures. This is a concise but comprehensive history of the way in which philosophy developed during the modern era in France. From the preface:“This History does not claim to be complete— that is ' to say, it does not consider all who have treated philosophical subjects in France from the beginning of the seventeenth century down to our days. Frequently, philosophers of lower rank and only moderate originality are not mentioned in it at all. The author did not wish to burden his book, already large enough, with a mass of necessarily dry and uninteresting information regarding philosophers who are little known, and deservedly so. And above all, he did not intend to write a work of erudition, but a history. Now, philosophers without marked originality—those, for instance, who were simply disciples of the masters— have indeed their value in the eyes of that erudition which wishes to know all there is to be known of a certain epoch. But their value is slight in the eyes of the historian. For he does not propose merely to perpetuate facts and dates; such information is but the raw material for his work, which consists chiefly in grasping the connection of facts, and in deducing the laws of the development of ideas and doctrines. This is why he must concentrate his attention upon the really representative men, and upon works which "have had a posterity." While we have neglected the philosophical writers whose influence has been slight in the evolution of French thought, there are others, on the contrary, to whom we have given much space, although they are not usually grouped with the philosophers "by profession." Such are, for example, Pascal, Fontenelle, Voltaire, Renan, etc. We have had very strong reasons for this. Is it not too narrow a conception of the history of philosophy to see in it exclusively the logical evolution of successive systems? Doubtless this is one way of looking at it; but we can understand, also, that philosophic thought, even while having its especial and clearly limited object, is closely involved in the life of each civilisation, and' even in the national life of every people. In every age it acts upon the spirit of the times, which in turn reacts upon it. In its development it is solidary with the simultaneous development of the other series of social and intellectual phenomena, of positive science, of art, of religion, of 'literature, of political and economic life; in a word, the philosophy of a people is a function of its history. For instance, philosophic thought in France for the past two centuries bears almost altogether, though indirectly, upon the French Revolution. In the eighteenth century it is preparing and announcing it; in the nineteenth it is trying in part to check and in part to deduce the consequences of it.It is proper, therefore, to introduce into our history of modern philosophy in France, along with the authors of systems distinctly recognised as such, those who have tried under a somewhat different form to synthesise the ideas of their time, and who have modified their direction, sometimes profoundly. Would that be a faithful history of philosophic thought in France which should exclude, apart from the names cited above, those of Montesquieu, Diderot, Rousseau, and Joseph de Maistre? The question is not, as it seems to me, whether they should have a place, but what that place shall be? The reader will see that we have not been satisfied to take half steps, and the question has been settled in this volume in the most liberal spirit.”