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They go and come by turns. The whole book is an irregular succession of detached incidents. The witty Boutroux is a sport of chance and dies, fitly enough, not in action, but by a mishap. If we separate from the rest the incident of the girl Joyeuse, it is extremely beautiful. Take by themselves the stratagems and the conversations of Boutroux: they are extremely witty.
As Jacob Boehme presents it: "From my youth up I have sought only one thing: the salvation of my soul, the means of gaining possession of the Kingdom of God." Here, as Professor Boutroux points out, "Jacob Boehme learnt from the mystics what it means to possess God. God is spirit, i.e. for the man who understands the meaning of the term, a generating power previous to all essence, even the divine.
Boutroux wishes to place among the causes of the great war the native brutality of the German disposition, a trait existing from long ago, and now become a disciplined cruelty a zuchtmaessige Grausamkeit, regarded as right and meritorious. Many think they find this love of fighting, bloodthirst and love of destruction in the German soul.
Boutroux says that France, in the war, has had before her eyes the idea of humanity; France was fighting for the recognition of the rights of personality rights of each nation to its own existence. France is a champion of freedom; she wants all the legitimate aspirations of peoples to be realized.
Boutroux says the Prussian State is a synthesis of the divine and the human. Another writer observes that the Germans believe in the altogether unique and quasi-divine excellence of the German race, and of Germanism, and that the Germans have a new religion which they believe in spreading by the sword.
Boutroux says that Germany is a product of an external phenomenon education. America, we should say, must become more and more a product of an internal phenomenon education. That is, the forces that will continue to shape our country must be in the form of leadership growing out of the best impulses and the true meaning of our civilization.
Guyau, whose brief life ended in 1888 and whose posthumous work La Genese de I'Idee de Temps was reviewed by Bergson two years after the publication of his own Time and Free Will, laid great stress on the intensification and expansion of life. Boutroux, in his work, has insisted upon the fact of contingency.
Both Ward and Boutroux accept Spencer as such a type. Agnosticism for obvious reasons could be no system. Naturalism is a tendency in interpretation of the universe which has many ramifications. There is no intention of making the reference to one man's work do more than serve as introduction to the field. Spencer was eager in denial that he had been influenced by Comte.
Boutroux says the same that in France the habit of thinking of the government and of society as two rivals has not been overcome. Our own idea of government is certainly somewhat different from these. We are watchful of individual right, but we do not tend to think of government either as opponent or as servant.
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