Our doctrine, therefore, is one which renders hypocrisy and oppression alike impossible. And it now stands forward as the result of all the efforts of the past, for the regeneration of order, which, whether considered individually or socially, is so deeply compromised by the anarchy of the present time. It establishes a fundamental principle by which true philosophy and sound polity are brought into correlation; a principle which can be felt as well as proved, and which is at once the keystone of a system and a basis of government. I shall show, moreover, in the fifth chapter, that the doctrine is as rich in esthetic beauty as in philosophical power and in social influence. This will complete the proof of its efficacy as the centre of a universal system. Viewed from the moral, scientific, or poetical aspect, it is equally valuable; and it is the only principle which can bring Humanity safely through the most formidable crisis that she has ever yet undergone. It will be now clear to all that the force of demonstration, a force peculiar to modern times, and which still retains much of its destructive character, becomes matured and elevated by Positivism. It begins to develop constructive tendencies, which will soon be developed more largely. It is not too much, then, to say that Positivism, notwithstanding its speculative origin, offers as much to natures of deep sympathy as to men of highly cultivated intellects, or of energetic character. [_Objective basis_ of the system; External Order of the World, as revealed by Science] The spirit and the principle of the synthesis which all true philosophers should endeavour to establish, have now been defined. I proceed to explain the method that should be followed in the task, and the peculiar difficulty with which it is attended. The object of the synthesis will not be secured until it embraces the whole extent of its domain, the moral and practical departments as well as the intellectual. But these three departments cannot be dealt with simultaneously. They follow an order of succession which, so far from dissevering them from the whole to which they belong, is seen when carefully examined to be a natural result of their mutual dependence. The truth is, and it is a truth of great importance, that Thoughts must be systematized before Feelings, Feelings before Actions. It is doubtless, owing to a confused apprehension of this truth, that philosophers hitherto, in framing their systems of human nature, have dealt almost exclusively, with our intellectual faculties.