We now understand what is meant by the constructive character of the second revolutionary phase. It implies a union of the social aspirations of the Middle Ages with the wise political instincts of the Convention. In the interval of these two periods the more advanced nations were without any systematic organization, and were abandoned to the two-fold process of transition, which was decomposing the old order and preparing the new. Both these preliminary steps are now sufficiently accomplished. The desire for social regeneration has become too strong to be resisted, and a philosophical system capable of directing it has already arisen. We may, therefore, recommence on a better intellectual and social basis the great effort of Catholicism, to bring Western Europe to a social system of peaceful activity and intellectual culture, in which Thought and Action should be subordinated to universal Love. Reconstruction will begin at the points where demolition began previously. The dissolution of the old organism began in the fourteenth century by the destruction of its international character. Conversely, reorganization begins by satisfying the intellectual and mental wants common to the five Western nations. [The Ethical system of Positivism] And here, since the object of this character is to explain the social value of Positivism, I may show briefly that it leads necessarily to the formation of a definite system of universal Morality; this being the ultimate object of all Philosophy, and the starting-point of all Polity. Since it is by its moral code that every spiritual power must be principally tested, this will be the best mode of judging of the relative merits of Positivism and Catholicism. [Subjection of Self-love to Social love is the great ethical problem. The Social state of itself favours this result; but it may be hastened by organized and conscious effort] To the Positivist the object of Morals is to make our sympathetic instincts preponderate as far as possible over the selfish instincts; social feelings over personal feelings. This way of viewing the subject is peculiar to the new philosophy, for no other system has included the more recent additions to the theory of human nature, of which Catholicism gave so imperfect a representation.