There is to be seen in our period a strong tendency to adhere to this feature of clearness. Modern French philosophy is remarkably lucid. Indeed, it is claimed that there is no notion, however profound it may be, or however based on technical research it may be, which cannot be conveyed in the language of every day. French philosophy does not invent a highly technical vocabulary in order to give itself airs in the eyes of the multitude, on the plea that obscurity is a sign of erudition and learning. On the contrary, it remembers Descartes’ intimate association of clearness with truth, remembers, too, his clear and simple French which he preferred to the scholastic Latin. It knows that to convince others of truth one must be at least clear to them and, what is equally important, one must be clear in one’s own mind first. Clarity does not mean shallowness but rather the reverse, because it is due to keen perceptive power, to a seeing further into the heart of things, involving an intimate contact with reality. French thought has always remained true to a certain “common sense.” This is a dangerous and ambiguous term. In its true meaning it signifies the general and sane mind of man free from all that prejudice or dogma or tradition, upon which, of course, “common sense” in the popular meaning is usually based. A genuine “common sense” is merely “_liberté_” for the operation of that general reason which makes man what he is. It must be admitted that, owing to the fact that philosophy is taught in the _lycées_, the French are the best educated of any nation in philosophical ideas and have a finer general sense of that spirit of criticism and appreciation which is the essence of philosophy, than has any other modern nation. Philosophy in France is not written in order to appeal to any school or class. Not limited to an academic circle only, it makes its pronouncements to humanity and thus embodies in a real form the principles of _egalité_ and _fraternité_. It makes a democratic appeal both by its _clarté_ and its belief that _la raison commune_ is in some degree present in every human being.