Such, then, is the way in which Positivism would interpret these two primary conditions of our present policy, Liberty and Public Order. But besides this, it explains and confirms the connexion which exists between them. It teaches in the first place, that true liberty is impossible at present without the vigorous control of a central power, progressive in the true sense of the word, wise enough to abdicate all spiritual influence, and keep to its own practical functions. Such a power is needed in order to check the despotic spirit of the various doctrines now in vogue. As all of them are more or less inconsistent with the principle of separation of powers, they would all be willing to employ forcible means of securing uniformity of opinion. Besides, the anarchy which is caused by our spiritual interregnum, might, but for a strong government, very probably interfere with the philosophical freedom which we now enjoy. Conversely, unless Liberty in the sense here spoken of be granted, it will be impossible for the central power to maintain itself in the position which public order requires. The obstacle to that position at present is the fear of reaction; and a scrupulous regard for freedom is the only means of removing these feelings which, though perhaps unfounded, are but too natural. All fears will be allayed at once when liberty of instruction and association becomes part of the law of the land. There will then be no hope, and indeed no wish, on the part of government to regulate our social institutions in conformity with any particular doctrine. The object of this chapter has been to show the social value of Positivism. We have found that not merely does it throw light upon our Future policy, but that it also teaches us how to act upon the Present; and these indications have in both cases been based upon careful examination of the Past, in accordance with the fundamental laws of human development. It is the only system capable of handling the problem now proposed by the more advanced portion of our race to all who would claim to guide them. That problem is this; to reorganize human life, irrespectively of god or king; recognizing the obligation of no motive, whether public or private, other than Social Feeling, aided in due measure by the positive science and practical energy of Man. CHAPTER III THE ACTION OF POSITIVISM UPON THE WORKING CLASSES [Positivism will not for the present recommend itself to the governing classes, so much as to the People]