Positive morality differs therefore from that of theological as well as of metaphysical systems. Its primary principle is the preponderance of Social Sympathy. Full and free expansion of the benevolent emotions is made the first condition of individual and social well-being, since these emotions are at once the sweetest to experience, and are the only feelings which can find expression simultaneously in all. The doctrine is as deep and pure as it is simple and true. It is eminently characteristic of a philosophy which, by virtue of its attribute of reality, subordinates all scientific conceptions to the social point of view, as the sole point from which they can be co-ordinated into a whole. The intuitive methods of metaphysics could never advance with any consistency beyond the sphere of the individual. Theology, especially Christian theology, could only rise to social conceptions by an indirect process, forced upon it, not by its principles, but by its practical functions. Intrinsically, its spirit was altogether personal; the highest object placed before each individual was the attainment of his own salvation, and all human affections were made subordinate to the love of God. It is true that the first training of our higher feelings is due to theological systems; but their moral value depended mainly on the wisdom of the priesthood. They compensated the defects of their doctrine, and at that time no better doctrine was available, by taking advantage of the antagonism which naturally presented itself between the interests of the imaginary and those of the real world. The moral value of Positivism on the contrary, is inherent in its doctrine, and can be largely developed, independently of any spiritual discipline, though not so far as to dispense with the necessity for such discipline. Thus, while Morality as a science is made far more consistent by being placed in its true connexion with the rest of our knowledge, the sphere of natural morality is widened by bringing human life, individually and collectively, under the direct and continuous influence of Social Feeling. [Intermediate between self-love and universal benevolence are the domestic affections: filial, fraternal, conjugal, paternal] I have stated that Positive morality is brought into a coherent and systematic form by its principle of universal love. This principle must now be examined first in its application to the separate aspects of the subject, and subsequently as the means by which the various parts may be co-ordinated.