universal suffrage and a new distribution of wealth, but he disapproved strongly of the dictatorship of the proletariat and of violent revolution. Proudhon expressed his great admiration for Blanc. The work of both of these men is a contradiction to the assertion put forward by the Marxian school that socialist doctrine was merely sentimental, utopian and “unscientific” prior to Marx. Many of the views of Proudhon and Blanc were far more “scientific” than those of Marx, because they were closer to facts. Proudhon differed profoundly from Marx in his view of history in which he saw the influence of ideas and ideals, as well as the operation of purely economic factors. To the doctrine of a materialistic determination of history Proudhon rightly opposes that of a spiritual determination, by the thoughts and ideals of men.[7] The true revolution Proudhon and Blanc maintained can come only through the power of ideas. [7] Indeed, it is highly probable that with the growing dissatisfaction with Marxian theories the work of Proudhon will come into greater prominence, replacing largely that of Marx. On the personal relations of Proudhon with Marx (1818-1883), who was nine years younger than the Frenchman, see the interesting volume by Marx’s descendant, M. Jean Longuet (Député de la Seine), _La Politique internationale du Marxisme_ (_Karl Marx et la France_) (Alcan). On the debt of Marx to the French social thinkers see the account given by Professor Charles Andler in his special edition of the Communist Manifesto, _Le Manifeste Communiste_ (_avec introduction historique et commentaire_), (Rieder), also the last section of Renouvier’s Philosophie analytique de l’Histoire, vol. iv. All these early socialist thinkers had this in common: they agreed that purely economic solutions would not soothe the ills of society, but that moral, religious and philosophic teaching must accompany, or rather precede, all efforts towards social reform. The earliest of them, Saint-Simon, had asserted that no society, no system of civilisation, can endure if its spiritual principles and its economic organisation are in direct contradiction. When brotherly love on the one hand and merciless competition on the other are equally extolled, then hypocrisy, unrest and conflict are inevitable. IV