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Why is it that the study of Ethics is so unpopular? It is because there are so many systems of Ethics, and they are all in such hopeless contradiction. Why are there so many systems? Because each writer starts with his theory and then attempts to get the facts to agree with it. What is the remedy? The remedy, says Professor Levy-Bruhl, is to start with the practice. And what then? Then, he says, you find that the practice (...) is everything, that you need no theory, and that every ethical writer is in harmony with every other. 'Every ethical doctrine,' says Professor Levy-Bruhl, 'jealously defends the originality of its ethical principle against the objections of others, but it formulates the guiding rules of conduct, the concrete precepts of justice and charity, in the same terms as its rivals, whether its adherent is a disciple of Kant, a critical philosopher, a pessimist, a positivist, an evolutionist, a spiritualist, or a theologian.' The way out of the chaos of theoretical Ethics, then, is to deny its existence. There is no such science. The only science of Ethics is the practical. Its object of study is the conscience of man. Its rules and obligations are what the conscience reveals to experience. It takes Professor Levy-Bruhl half his book to get rid of theoretical ethics. Then, however, he is free, and he moves more rapidly in the discussion of Natural Ethics and Ethical Feeling. He ends with a chapter of Practical Results. -The Expository Times, Vol. 17. (shrink)

Le sens commun vise-t-il la connaissance? Le sens commun et la quantité.--Hegel, Hamilton, Hamelin et le concept de cause.--Philosophie de la nature et philosophie de l'intellect.--De l'analyse des produits de la pensée.--Les mathématiques et le divers.--Le savoir et l'univers de la perception immédiate.--La notion de l'identique.--Jean Rey et la loi de la conservation de la matière.--Théodore Turquet de Mayerne et la découverte de l'hydrogène.--La coupellation chez les anciens Juifs.--Y a-t-il un rhythme dans le progrès intellectuel?

Dire que la pensée des primitifs est peu conceptuelle équivaut, en fait, à dire qu'elle n'est pas attachée à l'inviolabilité des lois des phénomènes ni à la permanence et constance des formes des organismes, ou, en d'autres termes, n'est jamais gênée par ce que nous appellerions les miracles ou des ruptures de l'ordre de la nature.