It was natural that, as soon as science had attained such generalizations, the need of a synthetic philosophy should be felt; a philosophy which, no longer discussing "the essence of things," first causes," the " aim of life," and similar symbolic expressions, and repudiating all sorts of anthropomorphism (the endowment of natural phenomena with human characteristics), should be a digest and unification of all our knowledge; a philosophy which, proceeding from the simple to the complex, would furnish a key to the understanding of all nature, in its entirety, and, through that, indicate to us the lines of further research and the means of discovering new, yet unknown, correlations (so-called laws), while at the same time it would inspire us with confidence in the correctness of our conclusions, however much they may differ from current superstitions. Such attempts at a constructive synthetic philosophy were made several times during the nineteenth...
Every revolution — even when studied closely by many authors of various tendencies, and at different times — long remains, fundamentally, a great Unknown. Centuries pass, and from time to time, men turn up new facts and unpublished documents among the remains of old uprisings. These discoveries upset our knowledge and ideas which we had supposed to be complete. How many works about the French Revolution of 1789 already existed when Kropotkin and Jaures unearthed from the ruins elements unknown until then, which threw unexpected light on that period? And didn’t Jaures say that the vast archives of the Great Revolution were hardly tapped? Generally, it is not known how to study a revolution, just as it is still not known how to write the history of a people. Moreover, authors, even when experienced and conscientious, commit errors and negligences which prevent the reader from getting a clear understanding of their theme. They take the trouble, for instance,...