[47] At the end of the century these problems received highly specialised attention in the work of the sociologists inspired by Comte’s influence. Works of special merit in this direction are: tspmas, with his _Société’s animales_ (1876) and Tarde, predecessor of Bergson at the Collège de France (1843-1907), with his _Criminalité comparée_ (1898) and _Les Lois de l’Imitation_ (1900), also Durkheim’s work _De la Division du Travail social_ (1893) and _Les Régles de la Méthode sociologique_ (1894), and Izoulet, with his _La Cité moderne_ (1894). Note those of Levy-Bruhl, Bouglé, and Le Bon.
The importance of the sociological aspect of all problems was emphasised in a brilliant manner by Guyau (1854-1888), the step-son of Fouillée. Guyau was a gifted young man, whose death at the early age of thirty-four was a sore bereavement for Fouillée and undoubtedly a disaster for philosophy. Guyau was trained by his step-father,[48] and assisted him in his work. When ill-health forced both men from their professorships,[49] they lived in happy comradeship at Mentone at the same time, it is interesting to note, that Nietzsche was residing there. Equally interesting is it to observe that although Guyau and Fouillée were unaware of the German thinker’s presence or his work, Nietzsche was well acquainted with theirs, particularly that of Guyau. Doubtless he would have been pleased to meet the author of the _Esquisse d’une Morale sans Obligation ni Sanction_ (1885) and _L’Irreligion de l’Avenir_ (1887). Editions of these books exist in the _Nietzsche-Archiv_ bearing Nietzsche’s notes and comments.
[48] Some authorities are of opinion that Fouillée was actually the father of Guyau. Fouillée married Guyau’s mother.
[49] Guyau taught at the Lycée Condorcet (1874) where young Henri Bergson was studying (1868-1878).
Guyau himself has a certain affinity with Nietzsche, arising from his insistence upon Life and its power; but the author of the delightful little collection _Vers d’un Philosophe_ (1881) is free from the egoism expressed in _Der Wille zur Macht_. Guyau posits as his _idée-directrice_ the conception of Life, both individual and social, and in this concept he professes to find a basis more fundamental than that of force, movement or existence. Life involves expansion and intension, fecundity and creation. It means also consciousness, intelligence and feeling, generosity and sociability. “He only lives well who lives for others.” Life can only exist by extending. It can never be purely egoistic and endure; a certain giving of itself, in generosity and in love, is necessary for its continuance. Such is the view which the French philosopher-poet expresses in opposition to Nietzsche, starting, however, from the concept of Life did Nietzsche. Guyau worked out a doctrine of ethics and of religion based upon this concept which will demand our special attention in its proper place, when we consider the moral and religious problem. He strove to give an idealistic setting to the doctrines of evolution, and this alone would give him a place among the great thinkers of the period.