I placed the voluntary class of domestic sympathies after the involuntary, because it was the natural order of individual development, and it thus bore out my statement of the necessity of family life as an intermediate stage between personal and social life. But in treating more directly of the theory of the Family as the constituent element of the body politic, the inverse order should be followed. In that case conjugal attachment would come first, as being the feeling through which the family comes into existence as a new social unit, which in many cases consists simply of the original pair. Domestic sympathy, when once formed by marriage, is perpetuated first by parental then by filial affection; it may afterwards be developed by the tie of brotherhood, the only relation by which different families can be brought into direct contact. The order followed here is that of decrease in intensity, and increase in extension. The feeling of fraternity, which I place last, because it is usually least powerful, will be seen to be of primary importance when regarded as the transition from domestic to social affections; it is, indeed, the natural type to which all social sympathies conform. But there is yet another intermediate relation, without which this brief exposition of the theory of the family would be incomplete; I mean the relation of household servitude, which may be called indifferently domestic or social. It is a relation which at the present time is not properly appreciated on account of our dislike to all subjection; and yet the word _domestic_ is enough to remind us that in every normal state of Humanity, it supplies what would otherwise be a want in household relations. Its value lies in completing the education of the social instinct, by a special apprenticeship in obedience and command, both being subordinated to the universal principle of mutual sympathy. The object of the preceding remarks was to show the efficacy of the Positive method in moral questions by applying it to the most important of all moral theories, the theory of the Family. For more detailed proof, I must refer to my treatise on _Positive Polity_, to which this work is introductory. I would call attention, however, to the beneficial influence of Positivism on personal morality. Actions which hitherto had always been referred even by Catholic philosophers to personal interests, are now brought under the great principle of Love on which the whole Positive doctrine is based. [Personal virtues placed upon a social basis]