it with such blind antipathy, when they see that while it condemns their aspirations to political influence, it opens out to them a noble and most extensive sphere of moral influence. Independently of social considerations, it is the only way in which the philosopher can maintain the dignity to which his position entitles him, and which is at present so often compromised by the very success of his political ambition. [The motto of 1830, _Liberty and Public Order_] The political attitude which ought for the present to be assumed is so clearly indicated by all the circumstances of the time, that practical instinct has in this respect anticipated theory. The right view is well expressed in the motto, _Liberty and Public Order_, which was adopted spontaneously by the middle class at the commencement of the neutral period in 1830. It is not known who was the author of it; but it is certainly far too progressive to be considered as representing the feelings of the monarchy. It is not of course the expression of any systematic convictions; but no metaphysical school could have pointed out so clearly the two principal conditions required by the situation. Positivism, while accepting it as an inspiration of popular wisdom, makes it more complete by adding two points which should have been contained in it at first, only that they were too much opposed to existing prejudices to have been sanctioned by public opinion. Both parts of the motto require some expansion. Liberty ought to include perfect freedom of teaching; Public Order should involve the preponderance of the central power over the local. I subjoin a few brief remarks on these two points, which will be considered more fully in the fourth volume of this treatise. [Liberty should be extended to Education]