Saint-Simon believed in a fated progress and an inevitable betterment of the condition of the working classes. The influence of Hegel’s view of history and Condorcet’s social theories is apparent in some of his writings. His insistence upon organisation, social authority and the depreciative view of liberty which he held show well how he was the real father of many later doctrines and of applications of these doctrines, as for example by Lenin in the Soviet system of Bolshevik Russia. Saint-Simon foreshadowed the dictatorship of the proletariat, although his scheme of social organisation involved a triple division of humanity into intellectuals, artists and industrials. Many of his doctrines had a definite communistic tendency. Among them we find indicated the abolition of all hereditary rights of inheritance and the distribution of property is placed, as in the communist programme, in the hands of the organising authority. Saint-Simon had a keen insight into modern social conditions and problems. He stressed the economic inter-relationships and insisted that the world must be regarded as “one workshop.” A statement of the principles of the Saint- Simonist School, among whom was the curious character Enfantin, was presented to the _Chambre des Députés_ in the critical year 1830. The disciples seem to have shown a more definite communism than their master. The influence of Saint-Simon, precursor of both socialism and positivism, had considerable influence upon the social philosophy of the whole century. It only diminished when the newer type of socialist doctrine appeared, the so-called “scientific” socialism of Marx and Engels. Saint-Simon’s impulse, however, acted powerfully upon the minds of most of the thinkers of the century, especially in their youth. Renouvier and Renan were fired with some of his ideas. The spirit of Saint-Simon expressed itself in our period by promoting an intense interest in philosophy as applied to social problems. Saint-Simon was not, however, the only thinker at this time with a social programme to offer. In contrast to his scheme we have that of Fourier (1772-1837) who endeavoured to avoid the suppression of liberty involved in the organisation proposed by Saint-Simon. The psychology of Fourier was peculiar and it coloured his ethical and social doctrine. He believed that the evils of the world were due to the repression of human passions. These in themselves, if given liberty of expression, would prove harmonious. As Newton had propounded the law of the universal attraction of matter, Fourier endeavoured to propound the law of attraction between human beings. Passion and desire lead to mutual attraction; the basis of society is free association.