The chapter justifies the postpone ment of the doctrine. But the worship must be supported by and regime. pernicious to society. For the Priesthood may produce all the compositions, poetical, musical, or even plastic, required for the worship, by granting partial and temporary dispensations to the priests qualified for the particular work required, just as in the case of scientific labours. As for the social execution of the dramatic or musical portions of the public festivals, the completeness in point of art of the common education will so qualify every believer to take his part in it, that the concert of all the worshippers will ensure an effectual expression of the emotions beyond what was attainable in the Middle Ages. This chapter, viewed as a whole, ratifies, as a natural result, the systematic anticipations of the introduction as to the definitive arrangement of the three constituent parts of Positive religion. We can now see that the preeminence of the worship over the doctrine is completely in conformity with the nature of Positivism, and secures its attainment of its objects. Throughout the exposition here ended, there has been no want felt of the analytical order which we must adopt in the next chapter, in examining the doctrinal basis of the system, the synthetic conception of which suffices in Sociolatry. Were it not that Humanity is so situated, physically, as to require the constant exertion of intelligence and activity, the the doctrine direct cultivation, in the worship, of our altruistic instincts would enable them to triumph over the egoistic, in spite of the greater inherent strength of the latter. But the worship which was enough, while the second stage of human existence had not as yet called into activity our intellectual and practical powers, needs in our maturer period the aid of the doctrine and regime, to protect our moral nature against the disturbing influences attendant on our advance in thought and action. Hence the necessity that now lies upon me to explain how, on the basis of the ideal presented by Sociolatry, sociological thought and sociocratic action ultimately harmonise, in the service of our moral advance, these irremovable conditions, by stamping a collective character on an evolution which in its earliest stages was individual. CONSPECTUS OF SOCIOLATRY, OR SOCIAL WORSHIP. Love as the Principle; Order as the Basis; THE FUNDAMENTAL SOCIAL RELATIONS. Live for Others. (The Family, Country, Embracing in a series of Eighty-one Annual Festivals the Worship of Humanity under all its aspects. PREPARATORY STATES. NORMAL FUNCTIONS. 2nd Month.MARRIAGE 3rd Month.- The PATERNAL RELA- chaste. unequal. subjective. incomplete Same subdivisions. The FRATERNAL RELA-Same subdivisions. (complete. ( sacerdotal esthetic scientific and philo- Mahometan (Lepanto) metaphysical mother. incomplete definitive banking. commerce. (Festival of the Animals.) (Festival of Fire.) (Festival of the Sun.) (Festival of Iron.) (Festival of Castes.) (Homer, Eschylus, Phidias.) (Thales, Pythagoras, Aris totle, Hippocrates, Archimedes, Apollonius, Hipparchus.) (Scipio, Cæsar, Trajan.) (Abraham, Moses, Solomon.) ((St. Paul.) (Charlemagne.) (Alfred.) (Hildebrand.) (Godfrey of Bouillon.) (St. Bernard.) (Mahomet.) ((Dante.) (Festival of Art.) ...... secondary. (Festival of Old Men.) (Festival of the Knights.) manufactures. active.. affective. contemplative. The additional Day in LEAP YEARS (Festival of Inventors: Gu tenberg, Columbus, Vaucanson, Watt, Montgolfier.) (St. Francis of Assisi.) ..Festival of ALL THE DEAD. ........General Festival of HOLY WOMEN. Paris, Saturday, 7 Archimedes, 66 (1 April, 1854). AUGUSTE COMTE (10 Rue Monsieur-le-Prince.) must be ex ercised under the impulse of feeling. CHAPTER III. GENERAL VIEW OF THE INTELLECTUAL EXISTENCE OF MAN, RESTING OR, DEFINITIVE SYSTEMATISATION OF THE POSITIVE DOCTRINE. The intellect To subordinate egoism to altruism-such is in its integrity the problem for man to solve, and its solution is seen on inspection to depend principally on the right use of the intelligence. His activity is in all cases neutral, does not distinguish, that is, between good and evil; has no aim beyond itself; and as such may be led to prefer the service of our social feelings as offering a wider field than the personal. The intellect has less energy, and would willingly limit itself to the efforts imposed on it by our personal wants; it shrinks from the greater exertion demanded by the service of society. Yet this social destination alone can satisfy its aspirations, by consecrating it as the minister of order, towards which its bent carries it. Such consecration, however, is powerless to overcome the natural torpor of the intellect, unless feeling have previously drawn out the craving for unity. It is on this ground that the love of the beautiful must guide us in our search after the true, quite as much as in our attainment of the good. The ideal rests ever upon the real, but does not therefore require an analytical knowledge of the real; the synthetical conception is sufficient. Disposition with which we enter on the study of Such is normally the position of the intellect when approaching the study of the doctrine under the impulse derived the doctrine, from the worship. The regular developement of the emotional nature has cultivated the taste for, and the instinct of, order, by making us feel its power to confirm love by submission; submission alone being able to preserve love from the mutability consequent on the multiplicity of impressions. That this state of mind prevail,—this should be the result of the arrangement I have definitively adopted for the three parts of the Positive religion. For it is a state which represents the still stronger tendency in the same direction which will be the natural outcome of the ordinary course of the common education, its scientific portion not beginning till after the previous training of the feelings, nay, even of the imagination, derived from the family life. The young disciple will have already received two of the social sacraments, and often gazed with admiration upon the public festivals; above all, however, by the habit of private prayer he will have attained the frame of mind requisite for the right reception of his abstract education. Thus taught by personal experience the importance of the order which he has prescribed for himself voluntarily, he is subsequently led by the same to respect, nay, even to love the laws which are beyond his control, be they the laws of external nature or of man's institution. Preserved from the impulses of selfishness by having his wants supplied by the providence of others, he is so placed as to be able directly to appreciate the value of the sympathetic instincts, and to feel deeply their natural connection with the habits of synthesis. to be studied complete the Worship and prepare the Regime. Thus in the normal state, the study of the dogmatic system The Dogma will always be entered on in the state of heart and intellect in order to most favourable to its producing its full results. The efforts now required to place the student at the true point of view intellectually will be then superfluous; he will have reached it in the natural course of things. The power of the brain may then be brought to bear at once on the study of the objective analysis, the object of which is to develope and consolidate the subjective synthesis which flows from the fundamental principle and is embodied in the worship. Without fear of any misdirection, the doctrine will always be studied with reference to its two objects: the perfecting the worship; the introducing the regime. It will be felt that the great aim of our intellectual existence is the establishment of a more and more complete unity, for the individual as for the society, and the means, the strengthening the sympathetic instincts, which are the source of unity, by the synthetical conceptions which are its basis. To form a better idea of the true destination of the doctrine, we must begin by supposing a sudden interruption of the order of the world, so far at least as we can do so without absurdity. The hypothesis may take regular shape by availing ourselves Hypothesis order of the Suppose it to as to the world. cease. Even limited to the physi hypothesis is contra dictory. of the ordinary distinction of moral, intellectual, and physical laws, the conceptions of which come spontaneously and in succession, not simultaneously. So necessary are the moral laws to the action of the brain that we could not possibly conceive of it without them, from our not finding in it any fixed tendencies. The hypothesis of the suspension of the intellectual laws is easier, considering their tardy recognition and its imperfect amount as yet, even as regards the higher order of minds. Nevertheless, it is especially the physical laws that admit with ease of the hypothesis in question, for the subjective state and the imagination of the poet both frequently emancipate themselves from their yoke. Even within these limits, however, the fiction involves a cal laws the contradiction, as soon as we recognise the dependence of the human order on that of the world without. For the most individual and most complex phenomena cannot be conceived of as under law if the most general and most simple are supposed exempt. But this very contradiction would suffice to show how intimate is the connection of order, even physical order, with man's whole existence. We must remember that the hypothesis suggested has no scientific purpose; it is simply offered as a logical artifice, with the view of showing more clearly that the doctrine is a necessary element in the constitution of the unity, the foundation of which is the worship. To serve this purpose, it is enough that, whatever their mutual interdependence, the different classes of laws be radically distinct; that they are so, is indicated by the long intervals which separate their several recognitions. Various hypothesis. The hypothesis may have its usefulness enhanced, by considerstages of the ing in succession the degrees of extension it admits, according as we imagine the order of things more or less completely suspended. Reduce it within the narrowest possible limits, confine the order, that is, to the moral laws exclusively, unity could never come into being, and still more, could not persist, if there were allowed even a low degree of energy to the personal instincts. For the unstable character attaching to our thoughts and positions would preclude the feelings from acquiring any consistency, so that we should swing to and fro indefinitely under the impulse of vague sympathies. Nor would our state be very different, if the laws of the intellect were supposed to complete the moral laws without the resumption |