Already, in his Geneva letters, Saint Simon lays down the proposition that "all men ought to work." In the same work he recognizes also that the Reign of Terror was the reign of the non-possessing masses. "See," says he to them, "what happened in France at the time when your comrades held sway there; they brought about a famine." But to recognize the French Revolution as a class war, and not simply one between nobility and bourgeoisie, but between nobility, bourgeoisie, and the non-possessers was, in the year 1802, a most pregnant discovery. In 1816, he declares that politics is the science of production, and foretells the complete absorption of politics by economics. The knowledge that economic conditions are the basis of political institutions appears here only in embryo. Yet what is here already very plainly expressed is the idea of the future conversion of political rule over men into an administration of things and a direction of processes of production—that is to say, the "abolition of the State," about which recently there has been so much noise.
Saint Simon shows the same superiority over his contemporaries, when in 1814, immediately after the entry of the allies into Paris, and again in 1815, during the Hundred Days' War, he proclaims the alliance of France with England, and then of both these countries with Germany, as the only guarantee for the prosperous development and peace of Europe. To preach to the French in 1815 an alliance with the victors of Waterloo required as much courage as historical foresight.
If in Saint Simon we find a comprehensive
