Saint-Simon and Fourier, although neither their ideas nor the general trend of their development were accepted, found their justification. Idealists both, they had by their heroic vision transcended the "liberal" epoch which in their horizon had its culminating point at the epoch of the French revolution. The former in his interpretation of history substituted social physics for economic law and politics, and in spite of many idealistic and positivistic uncertainties, he almost discovered the genesis of the third estate. The other, ignorant of details which were still unknown or neglected, in the exuberance of his undisciplined spirit imagined a great chain of historic epochs vaguely distinguished by certain indications of the directing principle of the forms of production and distribution. He thereupon proposed to himself to construct a society in which the existing antitheses should disappear. From all these antitheses he discovered by a flash of genius and he, more than any other, developed "the vicious circle of production"; he there unconsciously reached the position of Sismondi, who at the same epoch, but with other intentions and along different roads, studying crises and denouncing the disadvantages of the large scale industry and of unbridled competition, announced the collapse of the newly established economic science. From the summit of his serene meditation on the future world of the harmonians he looked down with a serene contempt upon the misery of civilization and unmoved wrote the satire of history. Ignorant both, because idealists, of the bitter struggle which the proletariat is called upon to maintain before putting an end to the epoch of exploitation and of antitheses, they arrived through a subjective necessity at their conclusions, in the one case scheme-making, in the other utopianism. But as by divination they foresaw some of the direct principles of a society without antitheses. The former reached a clear conception of the technical government of society in which should disappear the domination of man over man, and the other divined, foresaw and prophesied along with the extravagances of his luxuriant imagination a great number of the important traits of the psychology and pedagogy of that future society in which according to the expression of the Manifesto, "the free development of each is the condition of the free development of all." Saint-Simonism had already disappeared when the Manifesto appeared. Fourierism, on the contrary, was flourishing in France and in consequence of its nature not as a party but as a school. When the school attempted to realize its utopia by means of the law, the Parisian proletarians had already been beaten in those days of June by that bourgeoisie which through this victory was preparing a master for itself: it was a military adventurer whose power lasted twenty years.