on the possession of what metaphysicians call political rights, and in engaging in useless discussions about the distribution of power, instead of fixing their attention on the manner in which it is used. Of this, however, there is no great fear, at all events in France, where the metaphysical theory of Right has never reached so fanatical a pitch with the working classes as elsewhere. Ideologists may blame them, and may use their official influence as they will; but the people have too much good sense to be permanently misled as to their true function in society. Deluged as they have been with electoral votes, they will soon voluntarily abandon this useless qualification, which now has not even the charm of a privilege. Questions of pure politics have ceased to interest the people; their attention is fixed, and will remain fixed, on social questions, which are to be solved for the most part through moral agencies. That substitutions of one person or party for another, or that mere modifications of any kind in the administration should be looked on as the final issue of the great Revolution, is a result in which they will never acquiesce. And if this is to be the attitude of the people, it must be the attitude no less of those who seek to gain their confidence. With them, as with the people, political questions should be subordinate to social questions; and with them the conviction should be even more distinct, that the solution of social problems depends essentially on moral agencies. They must, in fact, accept the great principle of separation of spiritual from temporal power, as the basis on which modern society is to be prominently organized. So entirely does the principle meet the wants of the people, that they will soon insist on its adoption by their teachers. They will accept none who do not formally abandon any prospects they may have of temporal power, parliamentary as well as administrative. And by thus dedicating their lives without reservation to the priesthood of Humanity, they will gain confidence, not merely from the people, but from the governing classes. Governments will offer no impediment to social speculations which do not profess to be susceptible of immediate application; and thus the normal state may be prepared for in the future without disturbance, and yet without neglecting the present. Practical statesmen meanwhile, no longer interfered with by pretentious sophists, will give up their retrograde tendencies, and will gradually adapt their policy to the new ideas current in the public mind, while discharging the indispensable function of maintaining material order. [Ambition of power and wealth must be abandoned]