From the conception of a universal order in the universe he reasons to a Supreme Being, who has created it and who has conferred upon every man in harmony with it the aim of his existence, leading to his highest good. Good, he says, is the fulfilment of man's destiny, evil the thwarting of it. Every man being organized in a particular way has, of necessity, an aim, the fulfilment of which is good; and he has faculties for accomplishing it, directed by reason. The aim is good, however, only when reason guides it for the benefit of the majority, but that is not absolute good. When reason rises to the conception of universal order, when actions are submitted, by the exercise of a sympathy working necessarily and intuitively to the idea of the universal order, the good has been reached, the true good, good in itself, absolute good. But he does not follow his idea into the details of human duty, though he passes in review fatalism, mysticism, pantheism, scepticism, egotism, sentimentalism and rationalism. In 1835 Jouffroy's health failed and he went to Italy, where he continued to translate the Scottish philosophers. On his return he became librarian to the university, and took the chair of recent philosophy at the faculty of letters. He died in Paris on the 4th of February 1842. After his death were published _Nouveaux mélanges philosophiques_ (3rd ed. 1872) and _Cours d'esthétique_ (3rd ed. 1875). The former contributed nothing new to the system except a more emphatic statement of the distinction between psychology and physiology. The latter formulated his theory of beauty. Jouffroy's claim to distinction rests upon his ability as an expositor of other men's ideas. He founded no system; he contributed nothing of importance to philosophical science; he initiated nothing which has survived him. But his enthusiasm for mental science, and his command over the language of popular exposition, made him a great international medium for the transfusion of ideas. He stood between Scotland and France and Germany and France; and, though his expositions are vitiated by loose reading of the philosophers he interpreted, he did serviceable, even memorable work. See L. Lévy Bruhl, _History of Modern Philos. in France_ (1899), pp. 349-357; C. J. Tissot, _Th. Jouffroy: sa vie et ses écrits_ (1876); J. P. Damiron, _Essai sur l'histoire de la philos. en France au xix^e siècle_ (1846). JOUGS, JUGGS, or JOGGS (O. Fr. _joug_, from Lat. _jugum_, a yoke), an instrument of punishment formerly in use in Scotland, Holland and possibly other countries. It was an iron collar fastened by a short chain to a wall, often of the parish church, or to a tree. The collar was placed round the offender's neck and fastened by a padlock. The jougs was practically a pillory. It was used for ecclesiastical as well as civil offences. Examples may still be seen in Scotland.