Positivism, whether looked at as a philosophical system or as an instrument of social renovation, cannot count upon much support from any of the classes, whether in Church or State, by whom the government of mankind has hitherto been conducted. There will be isolated exceptions of great value, and these will soon become more numerous: but the prejudices and passions of these classes will present serious obstacles to the work of moral and mental reorganization which constitutes the second phase of the great Western revolution. Their faulty education and their repugnance to system prejudice them against a philosophy which subordinates specialities to general principles. Their aristocratic instincts make it very difficult for them to recognize the supremacy of Social Feeling; that doctrine which lies at the root of social regeneration, as conceived by Positivism. That no support can be expected from the classes who were in the ascendant before the Revolution, is of course obvious; and we shall probably meet with opposition, quite as real though more carefully concealed, from the middle classes, to whom that revolution transferred the authority and social influence which they had long been coveting. Their thoughts are entirely engrossed with the acquisition of power; and they concern themselves but little with the mode in which it is used, or the objects to which it is directed. They were quite convinced that the Revolution had found a satisfactory issue in the parliamentary system instituted during the recent period of political oscillation. They will long continue to regret that stationary period, because it was peculiarly favourable to their restless ambition. A movement tending to the complete regeneration of society is almost as much dreaded now by the middle classes as it was formerly by the higher. And both would at all events agree in prolonging the system of theological hypocrisy, as far as republican institutions admitted of it. That policy is now the only means by which retrogression is still possible. Ignoble as it is, there are two motives for adopting it; it secures respect and submission on the part of the masses, and it imposes no unpleasant duties on their governors. All their critical and metaphysical prejudices indispose them to terminate the state of spiritual anarchy which is the greatest obstacle to social regeneration: while at the same time their ambition dreads the establishment of a new moral authority, the restrictive influence of which would of course press most heavily upon themselves. In the eighteenth century, men of rank, and even kings, accepted the purely negative philosophy that was then in vogue; it removed many obstacles, it was an easy path to reputation, and it imposed no great sacrifice. But we can hardly hope from this precedent that the wealthy and literary classes of our own time will be equally willing to accept Positive philosophy; the avowed purpose of which is to discipline our