The influence of Positivism on personal morality is in itself a proof of its superiority to other systems. Its superiority in domestic morality we have already seen, and yet this was the best aspect of Catholicism, forming indeed the principal basis of its admirable moral code. On social morality strictly so called, I need not dwell at length. Here the value of the new philosophy will be more direct and obvious, the fact of its standing at the social point of view being the very feature which distinguishes it from all other systems. In defining the mutual duties arising from the various relations of life, or again in giving solidity and extension to the instinct of our common fraternity, neither theological nor metaphysical morality can bear comparison with Positivism. Its precepts are adapted without difficulty to the special requirements of each case, because they are ever in harmony with the general laws of society and of human nature. But on these obvious characteristics of Positivism I need not further enlarge, as I shall have other occasions for referring to them. After this brief exposition of Positive morality I must allude with equal brevity to the means by which it will be established and applied. These are of two kinds. The first lay down the foundations of moral training for each individual: they furnish principles, and they regulate feelings. The second carry out the work begun, and ensure the application of the principles inculcated to practical life. Both these functions are in the first instance performed spontaneously, under the influence of the doctrine and of the sympathies evoked by it. But for their adequate performance a spiritual power specially devoted to the purpose is necessary. [Moral education consists partly of scientific demonstration of ethical truth, but still more of culture of the highest sympathies] The moral education of the Positivist is based both upon Reason and on Feeling, the latter having always the preponderance, in accordance with the primary principle of the system.