them on side. Unfortunately for Saint-Simon the, letters was not a great success and he was in deep financial trouble by 1805. In May 1817, Saint-Simon set out in lIndustrie a declaration of principles which emphasised the need for freedom from government interference for producers and consumers in the new industrial society. The first two issues of Catéchisme focused on practical matters relevant to the owners of industry who Saint-Simon was still keen to court. However, the fact that he kept trying to grapple with such an account as different elements came to influence him and dominate his thoughts, are testament to his active, elastic intellectual nature. Saint-Simon expressed for the first time in the.
Comte was developing a variation of one of Saint-Simons previous accounts of the Revolution (although in a predictably more coherent form) in which the lawyers and the philosophes (the metaphysicians in his new description) were characterised as the representatives of the transitional (metaphysical) stage. A trial followed and Saint-Simon emerged victorious, but it was the end of lOrganisateur and Saint-Simon was understandably shaken up by the experience. The third class, which rallied round the slogan of Equality is made up of the rest of the people. Only by bringing scientists and industrialists together working for the same goal the production of useful things would real progress be made, serving everybodys needs. In this work Saint-Simon shows more of an interest in moral and political ideas and shifts his emphasis from physics to physiology, for which the modern reader can read biology since there was no distinction drawn between physiology and biology at this time. Published between November 1819 and February 1820, lOrganisateur was a collection of fourteen letters to the people of France, all attributed to Saint-Simon (although it is clear he did not write them all.) The opening letter in lOrganisateur was a scathing indictment of the current.
He also made a case for the property-owning classes to subsidise scientific advance, arguing that only by doing so could the new elite hope to avoid a repeat of the bloodshed seen in the French Revolution. Thus we see Saint-Simon courting various different groups over the next few years. Comte felt that the Prospectus was his first major work and wanted it to launch his public career, helping to establish some independence from Saint-Simon. Contending that theory had to come before practice, they argued that a detailed plan, or blueprint, of a new social system would be needed before radical social reorganisation would be possible. However, Saint-Simons timing could not have been worse, as Napoleon at this point was rounding on the philosophers, the Idéologues in particular, blaming them for his political problems. He came up with various versions of the history of progress in the course of his lifes work, which were rarely clear or consistent. In his next three works, Encyclopaedia Project (1809 New Encyclopaedia and, outline of a New Encyclopaedia (1810 he again asserted the need for a new encyclopaedia. After the break with Comte, Saint-Simon got more and more involved in the Christian revival of the period, and seems to have begun to think of himself as some sort of saviour. The first two chambers would be responsible for moral and spiritual matters, while the Chamber of Execution would hold the temporal (political and governmental) power. Thus he censured the Encyclopaedists for trying to scrap mediaeval thought and for their emphasis on criticism. This failure to buy into the Enlightenment ideal of equality was influenced by a deep distrust of the judgement of the masses on the part of Saint-Simon, a prejudice he was to carry with him throughout his work. Saint-Simon became increasingly influenced by Jean-Baptiste Say, one of the Idéologues.
THE structure OF evil: AN essay ON THE unification.
THE science OF MAN.
Huma nitarianism to the detached scientific heights.
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