The ideal or the idea, will, in so far as it is set before self-conscious personalities as an end, become a force. Renouvier agrees on this point with Fouillée, to whose ethic, founded on the conception of _idées-forces_, we now turn. III The philosophy of _idée-forces_ propounded by Fouillée assumes, in its ethical aspect, a role of reconciliation (which is characteristic, as we have noted, of his whole method and his entire philosophy) by attempting a synthesis of individualism and humanitarianism. It is therefore another kind of _personnalisme_, differing in type from that of Renouvier. Fouillée’s full statement of his ethical doctrines was not written until the year 1907,[29] but long before the conclusion of the nineteenth century he had already indicated the essential points of his ethics. The conclusion of his thesis _La Liberté et le Déterminisme_ (1872) is very largely filled with his ethical views and with his optimism. Four years later appeared his study _L’Idée moderne du Droit en Allemagne, en Angleterre et en France_, which was followed in 1880 by _La Science sociale contemporaine_, where the relation of the study of ethics to that of sociology was discussed. A volume containing much acute criticism of current ethical theories was his _Critique des Systèmes de Morale contemporains_ (1883), which gave him a further opportunity of offering by way of contrast his application of the doctrine of _idées-forces_ to the solution of moral problems. To this he added in the following year a study upon _La Propriété sociale et la Démocratie_, where he discussed the ethical value and significance of various political and socialist doctrines. Ethical questions raised by the problems of education he discussed in his _L’Enseignement au Point de Vue national_ (1891). At the close of the century he issued his book on morality in his own country, _La France au Point de Vue morale_ (1900).[30] [29] His _Morale des Idées-forces_ was then published. [30] It is interesting to note the wealth of Fouillée’s almost annual output on ethics alone in his later years. We may cite, in the twentieth century: _La Réforme de l’Enseignement par la Philosophie_, 1901; _La Conception morale et critique de l’Enseignement_; _Nietzsche et l’Immoralisme_, 1904; _Le Moralisme de Kant et l’Amoralisme contemporaine_, 1905; _Les Eléments sociologiques de la Morale_, 1905; _La Morale des Idées-forces_, 1907; _Le Socialisme_, 1910; _La Démocratie politique et sociale en France_, 1910; and the posthumous volume, _Humanitaires et Libertaires au Point de Vue sociologique et morale_, 1914.