Jouffroy then presented the world with what he calls the FATALITY OF INTELLECTUAL DEVELOPMENT, to take the place of Providence or Destiny. It is a fatality, he is careful to explain, which, so far from compromising, presupposes individual liberty. For it is not like the fatality of sensual impulse which guides the brute creation. What it implies is this: if a thousand men have the same idea of what is good, this idea will govern their conduct in spite of their passions, because, being reasonable and free, they are not blindly submissive to passion, but can deliberate and choose. This explanation of history as a necessary development of society corresponding to a necessary succession of ideas differs in two important points from the explanations of Hegel and Cousin. The succession of ideas is not conceived as a transcendent logic, but is determined by the laws of the HUMAN mind and belongs to the domain of psychology. Here Jouffroy is on the same ground as Vico. In the second place, it is not a closed system; room remains for an indefinite development in the future. 6. While Cousin was discoursing on philosophy at Paris in the days of the last Bourbon king, Guizot was drawing crowded audiences to his lectures on the history of European civilisation, [Footnote: Histoire de la civilisation en Europe.] and the keynote of these lectures was Progress. He approached it with a fresh mind, unencumbered with any of the philosophical theories which had attended and helped its growth. Civilisation, he said, is the supreme fact so far as man is concerned, "the fact par excellence, the general and definite fact in which all other facts merge." And "civilisation" means progress or development. The word "awakens, when it is pronounced, the idea of a people which is in motion, not to change its place but to change its state, a people whose condition is expanding and improving. The idea of progress, development, seems to me to be the fundamental idea contained in the word CIVILISATION."