Maurice de Guérin, again, is the inventor of new terms in the language of feeling, a poet as Amiel and Senancour are. His love of nature, the earth-passion which breathes in his letters and journal, has a strange savor, a force and flame which is all his own. Beside his actual sense of community with the visible world, Amiel’s love of landscape has a tame, didactic air. The Swiss thinker is too ready to make nature a mere vehicle of moral or philosophical thought; Maurice de Guérin loves her for herself alone, and has found words to describe her influence over him of extraordinary individuality and power. But for the rest the story of his inner life has but small value in the history of thought. His difficulties do not go deep enough; his struggle is intellectually not serious enough--we see in it only a common incident of modern experience poetically told; it throws no light on the genesis and progress of the great forces which are molding and renovating the thought of the present--it tells us nothing for the future. No--there is much more in the “Journal Intime” than the imagination or the poetical glow which Amiel shares with his immediate predecessors in the art of confession-writing. His book is representative of human experience in its more intimate and personal forms to an extent hardly equaled since Rousseau. For his study of himself is only a means to an end. “What interests me in myself,” he declares, “is that I find in my own case a genuine example of human nature, and therefore a specimen of general value.” It is the human consciousness of to-day, of the modern world, in its two-fold relation--its relation toward the infinite and the unknowable, and its relation toward the visible universe which conditions it--which is the real subject of the “Journal Intime.” There are few elements of our present life which, in a greater or less degree, are not made vocal in these pages. Amiel’s intellectual interest is untiring. Philosophy, science, letters, art--he has penetrated the spirit of them all; there is nothing, or almost nothing, within the wide range of modern activities which he has not at one time or other felt the attraction of, and learned in some sense to understand. “Amiel,” says M. Renan, “has his defects, but he was certainly one of the strongest speculative heads who, during the period from 1845 to 1880, have reflected on the nature of things.” And, although a certain fatal spiritual weakness debarred him to a great extent from the world of practical life, his sympathy with action, whether it was the action of the politician or the social reformer, or merely that steady half-conscious performance of its daily duty which keeps humanity sweet and living, was unfailing. His horizon was not bounded by his own “prison-cell,” or by that dream-world which he has described with so much subtle beauty; rather the energies which should have found their natural expression in literary or family life, pent up within the mind