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[1] While Guyau’s French reception was deeply approving, even some influential voices from the English-speaking philosophical world were supportive. See Henry Sidgwick’s glowing review of the newly-published La morale d’Épicure, for example, in Sidgwick, H. (1879). Mind, IV (16): 582–587. Or, after Guyau’s death, Thomas Whittaker’s and James Sully’s approving comments on his life’s work (and Fouillée introduction to him) in Whittaker, T. (1889). Mind, XIV (54): 295–296, and Sully, J. (1890). Mind, XV (58): 279–284.
[2] According to Schöpke, Bergson collaborated in the posthumous edition of Guyau’s La genèse de l’idée de temps (Schöpke 2007: 8).
[3] Accoring to Riba, ‘Gabriel Aslan presented his thesis La morale selon Guyau at the Sorbonne in the 10th of March 1906’, Emile Durkheim was one of the examiners composing the panel. Durkheim also discussed Guyau’s conceptions of anomy, as well as his thought on religion. Cf. Durkheim, E. ‘Guyau. L’irreligion de l’avenir, étude de sociologie’, Revue Philosophique XXIII, 1887 (Riba 1999: 299–311).
[4] Riba says Spencer read Guyau with enthusiasm. According to Spencer, Guyau was the first to describe his ethics with an acute precision (Riba 1999: 8). Cf. Guyau’s ‘L’hérédité morale et M. Spencer’, Revue philosophiquee de la France et de l’étranger, quatrième année, tome VII. (Guyau 1879: 308–315).
[5] See Kropotkine ‘L’Éthique, chapitre 13’ (Guyau 2012b).
[6] Høffding, H. (1894). Den nyere Filosofis Historie. Copenhagen: Gyldendal. Translated into English as A Brief History of Modern Philosophy by C. F. Sanderin 1900. See especially pp. 304–06 dealing with Guyau, and the subsequent section on Nietzsche.
[7] Fouillée says Nietzsche was ‘a false spirit’, a ‘partisan of force’ and an ‘enemy of every democracy’ (Fouillée 1902: 16). Despite its heavy tone, Fouillée’s criticism seems very lucid, especially if we consider the historical appropriations of Nietzsche, in which fascist ideologues celebrated exactly the points which Fouillée attacks, and which in his view separate Guyau from Nietzsche. For Fouillée, Guyau prefigures Nietzschean critique of morality, without carrying its dangerous virtualities. It is also interesting to contrast Fouillée’s critique to an English reception by Knight in 1933, who emphasises a different aspect of Nietzsche’s thought, in contrast with the German appropriations at the time. See Knight, A.H.J. (1933). ‘Nietzsche and Epicurean Philosophy’, Philosophy 8 (32): 431–45. See Ansell-Pearson (2014a: 4).
[8] Esquisse d’une morale sans obligation ni sanction.
[9] Jean-Marie Guyau, (2012a) Mit den Annotationen von Friedrich Nietzsche: Rekonstruktion der kritischen Lektüre von Friedrich Nietzsche mit Marginalien, Ilse Walther-Dulk (ed.), Weimar: Verlag und Datenbank für Geisteswissenschaften. See also the French edition reproducing Nietzsche’s notes: Guyau, J.-M. (2012). Esquisse d’une morale sans obligation ni sanction: avec les textes de Nietzsche et Kropotkine. Paris: Payot et Rivages.
[10] See Ansell-Pearson, K. (2009). ‘Free spirits and free thinkers: Nietzsche and Guyau on the Future of Morality.’ In Jeffrey A. Metzger (ed.), Nietzsche, Nihilism, and the Philosophy of the Future. Continuum, pp. 102–124. More recently, see Ansell-Pearson, K. (2015). ‘Beyond Obligation? Jean-Marie Guyau on Life and Ethics’. Royal Institute of Philosophy Supplement, 77: 207–225.
[11] The Ethics of Epicurus.