The first condition, that of laying down fixed principles, is, in fact, the extension to social questions of that separation between theory and practice, which in subjects of less importance is universally recognized. This is the aspect in which the superiority of the new spiritual system to the old is most perceptible. The principles of moral and political conduct that were accepted in the Middle Ages were little better than empirical, and owed their stability entirely to the sanction of religion. In this respect, indeed, the superiority of Catholicism to the systems which preceded it, consisted merely in the fact of separating its precepts from the special application of them. By making its precepts the distinct object of preliminary study, it secured them against the bias of human passions. Yet important as this separation was, the system was so defective intellectually, that the successful application of its principles depended simply on the good sense of the teachers; for the principles in themselves were as vague and as absolute as the creeds from which they were derived. The influence exercised by Catholicism was due to its indirect action upon social feeling in the only mode then possible. But the claims with which Positivism presents itself are far more satisfactory. It is based on a complete synthesis; one which embraces, not the outer world only, but the inner world of human nature. This, while in no way detracting from the practical value of social principles, give them the imposing weight of theoretical truth; and ensures their stability and coherence, by connecting them with the whole series of laws on which the life of man and of society depend. For these laws will corroborate even those which are not immediately deduced from them. By connecting all our rules of action with the fundamental conception of social duty, we render their interpretation in each special case clear and consistent, and we secure it against the sophisms of passion. Principles such as these, based on reason, and rendering our conduct independent of the impulses of the moment, are the only means of sustaining the vigour of Social Feeling, and at the same time of saving us from the errors to which its unguided suggestions so often lead. Direct and constant culture of Social Feeling in public as well as in private life is no doubt the first condition of morality. But the natural strength of Self-love is such that something besides this is required to control it. The course of conduct must be traced beforehand in all important cases by the aid of demonstrable principles, adopted at first upon trust, and afterwards from conviction.