Abstract
Although this is a work of biography rather than of philosophy, in presenting the life of a philosopher like de Tracy a good deal of attention is necessarily paid to presenting his thought. The author provides extensive discussions of the five volumes of the Elements d’ideologie, including the Grammaire, the Logique, and the Traité de la volonté et de ses effets. In addition, he describes how de Tracy developed his science to apply to political economy, morals, and politics. In both cases the author seeks to show how de Tracy’s thought takes its bearings from his experiences in revolutionary France and from his readings of Locke, Condillac, Helvetius, d’Holbach, Diderot, and Voltaire. While preserving the materialist presuppositions of these antecedents, de Tracy’s originality, according to Kennedy, lies in applying their materialism to a novel theory of movement. Further, in applying this theory of movement to human things, de Tracy prepares for the modern historical interpretation of ideology. Unfortunately, the author does not elaborate what precisely distinguishes de Tracy’s theory of movement from similar theories in the Epicurean tradition which he follows. Further, he does not explain how de Tracy’s application of this theory of movement to history, at the same time as Hegel, affects the historical interpretation of "ideology" in a way that differs from Hegel and that yet explains the evolution of the concept of "ideology." We may conjecture that de Tracy’s incipient philosophy of history adumbrates later materialist theories of historical development as encountered in Comte, whom he inspired, or in John Stuart Mill, who as a young man had been acquainted with de Tracy. But this does not distinguish "the ideologue" from Voltaire, who is often credited with originating the philosophy of history and who was a source of de Tracy’s thought in so many other respects.