of Armagnac, Jouffroy was accused of taking the town of Lectoure by treachery, and of being a party to the murder of the count of Armagnac (1473). He died at Reuilly the same year.
See C. Fierrille, Le Cardinal Jean Jouffroy et son temps (1412–1473) (Coutances, Paris, 1874).
JOUFFROY, THÉODORE SIMON (1706–1842), French philosopher,
was born at Pontets, near Mouthe, department of Doubs. In his tenth year, his father, a tax-gatherer, sent him to an uncle at Pontarlier, under whom he commenced his classical studies. At Dijon his compositions attracted the attention of an inspector, who had him placed (1814) in the normal school, Paris. He there came under the influence of Victor Cousin, and in 1817 he was appointed assistant professor of philosophy at the normal and Bourbon schools. Three years later, being thrown upon his own resources, he began a course of lectures in his own house, and formed literary connexions with Le Courrier français, Le Globe, L’Encyclopédie moderne, and La Revue européenne. The variety of his pursuits at this time carried him over the whole field of ancient and modern literature. But he was chiefly attracted to the philosophical system represented by Reid and Stewart. The application of “common sense” to the problem of substance supplied a more satisfactory analytic for him than the scepticism of Hume which reached him through a study of Kant. He thus threw in his lot with the Scottish philosophy, and his first dissertations are, in their leading position, adaptations from Reid’s Inquiry. In 1826 he wrote a preface to a translation of the Moral Philosophy of Stewart, demonstrating the possibility of a scientific statement of the laws of consciousness; in 1828 he began a translation of the works of Reid, and in his preface estimated the influence of Scottish criticism upon philosophy, giving a biographical account of the movement from Hutcheson onwards. Next year he was returned to parlement by the arrondissement of Pontarlier; but the work of legislation was ill-suited to him. Yet he attended to his duties conscientiously, and ultimately broke his health in their discharge. In 1833 he was appointed professor of Greek and Roman philosophy at the college of France and a member of the Academy of Sciences; he then published the Mélanges philosophiques (4th ed. 1866; Eng. trans. G. Ripley, Boston, 1835 and 1838), a collection of fugitive papers in criticism and philosophy and history. In them is foreshadowed all that he afterwards worked out in metaphysics, psychology, ethics and aesthetics. He had already demonstrated in his prefaces the possibility of a psychology apart from physiology, of the science of the phenomena of consciousness distinct from the perceptions of sense. He now classified the mental faculties, premising that they must not be confounded with capacities or properties of mind. They were, according to his analysis, personal will, primitive instincts, voluntary movement, natural and artificial signs, sensibility and the faculties of intellect; on this analytic he founded his scheme of the universe. In 1835 he published a Cours de droit naturel (4th ed. 1866), which, for precision of statement and logical coherence, is the most important of his works. From the conception of a universal order in the universe he reasons to a Supreme Being, who has created it and who has conferred upon every man in harmony with it the aim of his existence, leading to his highest good. Good, he says, is the fulfilment of man’s destiny, evil the thwarting of it. Every man being organized in a particular way has, of necessity, an aim, the fulfilment of which is good; and he has faculties for accomplishing it, directed by reason. The aim is good, however, only when reason guides it for the benefit of the majority, but that is not absolute good. When reason rises to the conception of universal order, when actions are submitted, by the exercise of a sympathy working necessarily and intuitively to the idea of the universal order, the good has been reached, the true good, good in itself, absolute good. But he does not follow his idea into the details of human duty, though he passes in review fatalism, mysticism, pantheism, scepticism, egotism, sentimentalism and rationalism. In 1835 Jouffroy’s health failed and he went to Italy, where he continued to translate the Scottish philosophers. On his return he became librarian to the university, and took the chair of recent philosophy at the faculty of letters. He died in Paris on the 4th of February 1842. After his death were published Nouveaux mélanges philosophiques (3rd ed. 1872) and Cours d’esthétique (3rd ed. 1875). The former contributed nothing new to the system except a more emphatic statement of the distinction between psychology and physiology. The latter formulated his theory of beauty.
Jouffroy’s claim to distinction rests upon his ability as an expositor of other men’s ideas. He founded no system; he contributed nothing of importance to philosophical science; he initiated nothing which has survived him. But his enthusiasm for mental science, and his command over the language of popular exposition, made him a great international medium for the transfusion of ideas. He stood between Scotland and France and Germany and France; and, though his expositions are vitiated by loose reading of the philosophers he interpreted, he did serviceable, even memorable work.
See L. Lévy Bruhl, History of Modern Philos. in France (1899), pp. 349–357; C. J. Tissot, Th. Jouffroy: sa vie et ses écrits (1876); J. P. Damiron, Essai sur l’histoire de la philos. en France au xixe siècle (1846).
JOUGS, Juggs, or Joggs (O. Fr. joug, from Lat. jugum, a yoke), an instrument of punishment formerly in use in Scotland, Holland and possibly other countries. It was an iron collar fastened by a short chain to a wall, often of the parish church, or to a tree. The collar was placed round the offender’s neck and fastened by a padlock. The jougs was practically a pillory. It was used for ecclesiastical as well as civil offences. Examples may still be seen in Scotland.
JOULE, JAMES PRESCOTT (1818–1889), English physicist, was born on the 24th of December 1818, at Salford, near Manchester. Although he received some instruction from John Dalton in chemistry, most of his scientific knowledge was self-taught, and this was especially the case with regard to electricity and electro-magnetism, the subjects in which his earliest researches were carried out. From the first he appreciated the importance of accurate measurement, and all through his life the attainment of exact quantitative data was one of his chief considerations. At the age of nineteen he invented an electro-magnetic engine, and in the course of examining its performance
dissatisfaction with vague and arbitrary methods of specifying electrical quantities caused him to adopt a convenient and scientific unit, which he took to be the amount of electricity required to decompose nine grains of water in one hour. In 1840 he was thus enabled to give a quantitative statement of the law according to which heat is produced in a conductor by the passage of an electric current, and in succeeding years he published a series of valuable researches on the agency of electricity in transformations of energy. One of these contained the first intimation of the achievement with which his name is most widely associated, for it was in a paper read before the British Association at Cork in 1843, and entitled “The Calorific Effects of Magneto-electricity and the Mechanical Value of Heat,” that he expressed the conviction that whenever mechanical force is expended an exact equivalent of heat is always obtained. By rotating a small electro-magnet in water, between the poles of another magnet, and then measuring the heat developed in the water and other parts of the machine, the current induced in the coils, and the energy required to maintain rotation, he calculated that the quantity of heat capable of warming one pound of water one degree F. was equivalent to the mechanical force which could raise 838 ℔. through the distance of one foot. At the same time he brought forward another determination based on the heating effects observable when water is forced through capillary tubes; the number obtained in this way was 770. A third method, depending on the observation of the heat evolved by the mechanical compression of air, was employed a year or two later, and yielded the number 798; and a fourth—the well-known frictional one of stirring water with a sort of paddle-wheel—yielded the result 890 (see Brit. Assoc. Report, 1845), though 781.5 was obtained by subsequent repetitions of the
