The life of the workman, on the other hand, is far more favourable to the development of the nobler instincts. In practical qualities he is usually not wanting, except in caution, a deficiency which makes his energy and perseverance less useful to himself, though fully available for society. But it is in the exercise of the higher feelings that the moral superiority of the working class is most observable. When our habits and opinions have been brought under the influence of systematic principles, the true character of this class, which forms the basis of modern society, will become more distinct; and we shall see that home affections are naturally stronger with them than with the middle classes, who are too much engrossed with personal interests for the full enjoyment of domestic ties. Still more evident is their superiority in social feelings strictly so called, for these with them are called into daily exercise from earliest childhood. Here it is that we find the highest and most genuine types of friendship, and this even amongst those who are placed in a dependent position, aggravated often by the aristocratic prejudices of those above them, and whom we might imagine on that account condemned to a lower moral standard. We find sincere and simple respect for superiors, untainted by servility, not vitiated by the pride of learning, not disturbed by the jealousies of competition. Their personal experience of the miseries of life is a constant stimulus to the nobler sympathies. In no class is there so strong an incentive to social feeling, at least to the feeling of Solidarity between contemporaries; for all are conscious of the support that they derive from union, support which is not at all incompatible with strong individuality of character. The sense of Continuity with the past has not, it is true, been sufficiently developed; but this is a want which can only be supplied by systematic culture. It will hardly be disputed that there are more remarkable instances of prompt and unostentatious self-sacrifice at the call of a great public necessity in this class than in any other. Note, too, that in the utter absence of any systematic education, all these moral excellences must be looked upon as inherent in the class. It is impossible to attribute them to theological influence, now that they have so entirely shaken off the old faith. The type I have described would be generally considered imaginary; and at present it is only in Paris that it can be fully realized. But the fact of its existence in the centre of Western Europe is enough for all rational observers. A type so fully in accordance with what we know of human nature cannot fail ultimately to spread everywhere, especially when these spontaneous tendencies are placed under the systematic guidance of Positivism. [This the Convention felt; but they encouraged the People to seek political supremacy, for which they are not fit]