SAINT-SIMON, CLAUDE HENRI DE ROUVROY, COMTE DE (1760-1825), French socialist, was born in Paris on Oct. 17, 1760. He fought in the War of American Independence, was imprisoned in the Luxembourg during the Terror, and, on his release, amassed a small fortune by land speculation. He was also the originator of schemes to unite the Atlantic and Pacific by a canal, and to construct a waterway from Madrid to the sea. He continued his experiments throughout his life with the result that he was completely impoverished, and for some years before his death he was obliged to work nine hours a day to earn 40 a year. In 1823 he attempted suicide. He died two years later, on May 19, at Paris. Although a prolific writer his work attracted little attention while he lived and it was only after his death that his influence became considerable.
As a thinker Saint-Simon was deficient in system, clearness and consecutive strength ; but his influence on modern thought is un deniable, both as the historic founder of French socialism and as suggesting much of what was afterwards elaborated into Comtism. Apart from the details of his socialistic teaching, his main ideas are simple, and are at once a reaction against the French Revolution and the militarism of Napoleon. So far was he from advocating fresh social revolt that he appealed to Louis XVIII. to inaugurate the new order of things. In opposition, however, to the feudal and military system, he advocated an arrangement by which the industrial chiefs should control society. In place of the mediaeval church the spiritual direction of society should fall to the men of science. What Saint-Simon desired, therefore, was an industrialist state directed by modern science in which universal association should suppress war, and society should be organized for productive labour by the most capable men. The social aim is to produce things useful to life.
Although the contrast between labour and capital is not em phasised by Saint-Simon, the cause of the poor is discussed, and in his greatest work, The New Christianity, it takes the form of a religion. It was this development of his teaching that occa
sioned his final quarrel with Comte. Previous to the publica tion of the Nouveau Christianisme, Saint-Simon had not concerned himself with theology; but here, beginning with a belief in God he endeavours to resolve Christianity into its essential elements and finally propounds this precept—"The whole of society ought to strive towards the amelioration of the moral and physical existence of the poorest class ; society ought to organize itself in the way best adapted for attaining this end." This principle• became the watchword of the entire school of Saint-Simon.
Of the disciples who propagated his doctrines the most im portant were Olinde Rodrigues, and Barthelemy Prosper Enfantin (q.v.), who together had received Saint-Simon's last instructions. Their first step was to establish a journal, Le Producteur, but it was discontinued in 1826. The sect, however, had begun to grow, and before the end of 1828, had meetings not only in Paris but in many provincial towns. An important departure was made in 1828 by Amand Bazard, who gave a "complete exposition of the Saint-Simonian faith" in a long course of lectures at Paris, which were well attended. His Exposition de la doctrine de St. Simon (2 vols., 1828-1830), which is by far the best account of it, won more adherents. The second volume was chiefly by Enfantin, who along with Bazard stood at the head of the society, but who was superior in metaphysical power, and was prone to push his deductions to extremities. The revolution of July (1830) brought a new freedom to the socialist reformers. A proclamation was issued demanding the community of goods, the abolition of the right of inheritance, and the enfranchisement of women. Early next year the school obtained possession of the Globe through Pierre Leroux (q.v.), who had joined the school, which now numbered some of the ablest and most promising young men of France.