short a _semeur d'idées-force_ rather than an encyclopaedist or a
system-maker. The difference is characteristic of the age and might be
traced in the other contemporary schools, the pragmatists, the new
realists, and the rest. The new Descartes is looked for but not
announced. Perhaps when he arrives he will prove to be a whole army and
not a single man. But if an army, it will need a better co-ordination, a
more clearly defined common spirit, than is at present apparent in the
philosophic hosts.

A similar perplexity in the practical sphere has a similar cause but a
graver urgency. The multiplicity and contrariety of the facts are upon
us as we face in practice the ideals which we have accepted from the
earlier thinkers, from the century of hope. In science and philosophy we
feel that the cause of unity may with some safety be left to look after
itself. If the new Descartes does not appear in person, we may have
confidence that plenty of inferior substitutes will be found, who, if
they work together, will keep alive the great task of unifying thought.
For in this region the nature of things assists our efforts and will
sooner or later get the work done. The stars in their courses are
fighting for us and for unity. But in the world of wills the task is
tenfold more difficult and the dangers imminent. The poor and labouring
millions, the oppressed and dissatisfied nations, are forcing the door,
and though there is fair agreement in theory as to how they should live
and work together in peace, yet the realization is by no means
automatic, and the difficulties thicken as we come nearer to them.

But even here, perhaps most of all here, it is the first word of wisdom
to take stock of the favourable symptoms, to see clearly the forces on
which we can rely in our forward march. And they are not far to seek in
all classes and in every Western land. Read any account of an English