The theological synthesis depended exclusively upon our affective nature; and this is owing its original supremacy and its ultimate decline. For a long time its influence over all our highest speculations was paramount. This was especially the case during the Polytheistic period, when Imagination and Feeling still retained their sway under very slight restraint from the reasoning faculties. Yet even during the time of its highest development, intellectually and socially, theology exercised no real control over practical life. It reacted, of course, upon it to some extent, but the effects of this were in most cases far more apparent than real. There was a natural antagonism between them, which though at first hardly perceived, went on increasing till at last it brought about the entire destruction of the theological fabric. A system so purely subjective could not harmonize with the necessarily objective tendencies and stubborn realities of practical life. Theology asserted all phenomena to be under the dominion of Wills more or less arbitrary: whereas in practical life men were led more and more clearly to the conception of invariable Laws. For without laws human action would have admitted of no rule or plan. In consequence of this utter inability of theology to deal with practical life, its treatment of speculative and even of moral problems was exceedingly imperfect, such problems being all more or less dependent on the practical necessities of life. To present a perfectly synthetic view of human nature was, then, impossible as long as the influence of theology lasted; because the Intellect was impelled by Feeling and by the Active powers in two totally different directions. The failure of all metaphysical attempts to form a synthesis need not be dwelt upon here. Metaphysicians, in spite of their claims to absolute truth have never been able to supersede theology in questions of feeling, and have proved still more inadequate in practical questions. Ontology, even when it was most triumphant in the schools, was always limited to subjects of a purely intellectual nature; and even here its abstractions, useless in themselves, dealt only with the case of individual development, the metaphysical spirit being thoroughly incompatible with the social point of view. In my work on Positive Philosophy I have clearly proved that it constitutes only a transitory phase of mind, and is totally inadequate for any constructive purpose. For a time it was supreme; but its utility lay simply in its revolutionary tendencies. It aided the preliminary development of Humanity by its gradual inroads upon Theology, which, though in ancient times entrusted with the sole direction of society, had long since become in every respect utterly retrograde. [But the Positive spirit originated in practical life]