_Heart_, which in all European languages has a different meaning for the two sexes. Both will be developed by Positivism, more directly, more continuously, and with greater result, than under any former system. The whole tendency of Positivism is to encourage sympathy; since it subordinates every thought, desire, and action to social feeling. Energy is also presupposed, and at the same time fostered, by the system. For it removes a heavy weight of superstition, it reveals the true dignity of man, and it supplies an unceasing motive for individual and collective action. The very acceptance of Positivism demands some vigour of character; it implies the braving of spiritual terrors, which were once enough to intimidate the firmest minds. Progress, then, may be regarded under four successive aspects: Material, Physical, Intellectual, and Moral. Each of these might again be divided on the same principle, and we should then discover several intermediate phases. These cannot be investigated here; and I have only to note that the philosophical principle of this analysis is precisely the same as that on which I have based the Classification of the Sciences. In both cases the order followed is that of increasing generality and complexity in the phenomena. The only difference is in the mode in which the two arrangements are developed. For scientific purposes the lower portion of the scale has to be expanded into greater detail; while from the social point of view attention is concentrated on the higher parts. But whether it be the scale of the True or that of the Good, the conclusion is the same in both. Both alike indicate the supremacy of social considerations; both point to universal Love as the highest ideal. I have now explained the principal purpose of Positive Philosophy, namely, spiritual reorganization; and I have shown how that purpose is involved in the Positivist motto, Order and Progress. Positivism, then, realizes the highest aspirations of mediaeval Catholicism, and at the same time fulfils the conditions, the absence of which caused the failure of the Convention. It combines the opposite merits of the Catholic and the Revolutionary spirit, and by so doing supersedes them both. Theology and Metaphysics may now disappear without danger, because the service which each of them rendered is now harmonized with that of the other, and will be performed more perfectly. The principle on which this result depends is the separation of spiritual from temporal power. This, it will be remembered, had always been the chief subject of contention between the two antagonistic parties. [Application of our principles to actual politics. All government must for the present be provisional]