The Heart thus aroused will in its turn react beneficially upon the Intellect; and it is especially from women that this reaction will proceed. I have spoken of it so fully before, that I need not describe it further. It is in Feeling that I find the basis on which the whole structure of Positivism, intellectually as well as morally considered, rests. The only remark I have now to add is, that by following out this principle, philosophical difficulties of the most formidable kind are at once surmounted. From moral considerations, the intellect may be readily induced to submit to scientific restrictions, the propriety of which would remain for a long time matter of debate, were philosophical discussions the only means of indicating it. Attempt, for instance, to convince a pure mathematician, however conscientious and talented, that Sociology is both logically and scientifically superior to all other studies. He would not readily admit this; and severe exertion of the inductive and deductive faculties can alone convince him of it. But by the aid of Feeling, an artisan or a woman can, without education, readily grasp this great encyclopædic principle, and apply it practically to the common affairs of life. But for this, the larger conceptions of philosophy would have but a limited range, and very few would be capable of the course of study which is yet so important on social grounds for all. Comprehensiveness of mind is no doubt favourable to sympathy, but is itself more actively stimulated by it. When the Positivist method of education is accepted, moral excellence will be very generally regarded as a guarantee of real intellectual capacity. The revolutionist leaders of the Convention showed their sense of this connexion by allowing, as they did sometimes, republican ardour to outweigh scientific attainment. Of course, so long as men remain without a systematic theory of morals, such policy would be likely to fail of its object, and indeed would become positively mischievous. But the reproach is usually that it was a retrograde policy, a reproach far more applicable to the present system, in which the standard of fitness for any office is regulated exclusively by intellectual considerations, the heart being altogether disregarded. Historically we can explain this practice by the fact that the religious faith in which our moral nature has hitherto been trained has been of a most oppressive character. Ever since the Middle Ages, the intellect and the heart have been unavoidably at issue. Positivism is the only system which can put an end to their antagonism, because, as I have before explained, while subordinating Reason to Feeling, it does so in such a way as not to impair the development of either. With its present untenable claims to supremacy, Intellect is in reality the principal source of social discord. Until it abdicates in favour of the Heart, it can never be of real service in reconstruction. But its