The last phase was the most extravagant in the whole history of the school, and naturally it was the phase that attracted most attention. The simple social doctrine of Saint-Simon was overwhelmed by the new religion of the Saint-Simonians, much as the Positivist religion for a while succeeded in eclipsing the Positive philosophy. Our concern, of course, is chiefly with the social doctrine as expounded in the first volume of the _Exposition_. That doctrine is sufficiently new to be regarded as an original development and not merely as a _résumé_ of Saint-Simon’s ideas. Both Bazard and Enfantin had some hand in it. But it is almost certain that it was the latter who supplied the economic ideas,[466] and that to the formation of those ideas Sismondi’s work contributed not a little. The work is quite as remarkable for the vigorous logical presentation of the doctrine as it is for the originality of its ideas. The oblivion into which it has fallen is not easily explicable, especially if we compare it with the many mediocre productions that have somehow managed to survive. There are not wanting signs of a revived interest in the doctrines, and for our own part we are inclined to give them a very high place among the economic writings of the century. The _Doctrine de Saint-Simon_ resolves itself into an elaborate criticism of private property. The criticism is directed from two points of view—that of distribution and that of the production of wealth, that of justice and that of utility. The attack is carried on from both sides at once, and most of the arguments used during the course of the century are here hurled indiscriminately against the institution of private property. The doctrines of Saint-Simon contributed not a little to the success of the campaign.