While the positivist current of thought was working itself out through Vacherot, Taine and Renan to a position which forms a connecting link between Comte and the new spiritualism in which the reaction against positivism and eclecticism finally culminated, another influence was making itself felt independently in the neo-critical philosophy of Renouvier. We must here note the work and influence of Cournot (1801-1877), which form a very definite link between the doctrines of Comte and those of Renouvier. He owed much to positivism, and he contributed to the formation of neo-criticism by his influence upon Renouvier. Cournot’s _Essai sur le Fondement de nos Connaissances_ appeared in 1851, three years before Renouvier gave to the world the first volume of his _Essais de Critique générale_. In 1861 Cournot published his _Traité de l’Enchaînement des Idées_, which was followed by his _Considerations sur le Marche des Idées_ (1872) and _Matérialisme_, _Vitalisme_, _Rationalisme_ (1875). These volumes form his contribution to philosophical thought, his remaining works being mainly concerned with political economy and mathematics, a science in which he won distinction. Like Comte, Cournot opposed the spiritualism, the eclecticism and the psychology of Cousin, but he was possessed of a more philosophic mind than Comte; he certainly had greater philosophical knowledge, was better equipped in the history of philosophy and had much greater respect for metaphysical theory. He shared with Comte, however, an interest in social problems and biology; he also adopted his general attitude to knowledge, but the spirit of Cournot’s work is much less dogmatic than that of the great positivist, and he made no pretensions to be a “pontiff” such as Comte aspired to be. Indeed his lack of pretensions may account partly for the lack of attention with which his work (which is shrewd, thoughtful and reserved) has been treated. He aimed at indicating the foundations of a sound philosophy rather than at offering a system of thought to the public. This temper was the product of his scientific attitude. It was by an examination of the sciences and particularly of the principles upon which they depend that he formulated his group of fundamental doctrines. He avoided hasty generalisations or a _priori_ constructions and, true to the scientific spirit, based his thought upon the data afforded by experience. He agreed heartily with Comte regarding the relativity of our knowledge. An investigation of this knowledge shows it to be based on three principles—order, chance, and probability. We find order existing in the universe and by scientific methods we try to grasp this order. This involves induction, a method which cannot give us absolute certainty, although it approximates to it. It gives us probability only. There is therefore a reality of chances, and contingency or chance must be admitted as a factor in evolution and in human history.