The necessity of fundamental concepts concerning society underlies social organization. In the absence of these general ideas, there is “no other daily resource for the maintenance of even a rough and precarious social order than an appeal, more or less immediate, to personal interests.”[XIII-16] In the absence of a moral authority, the material order requires the use of either terror or corruption; the latter is less inconvenient and more in accordance with the nature of modern society.[XIII-17] Moreover, politicians and other public men work against the elaboration of the social theory which is necessary for the salvation of society. They sneer at the development of social science. Many of those who occupy the chief political stations regard with antipathy the true reorganization of society. Social principles are not even sought. On the other hand, social charlatanism attracts by the magnificence of its promises and dazzles by its transient successes. Comte deplored attempts to re-make society through institutionalism, regardless of social theory. He stressed the fundamental importance of social principles as the only means of guaranteeing a correct institutional procedure. As a practical principle of social adjustment, Comte endorsed the Catholic ideal: In necessary things, unity; in doubtful things, liberty; in all things, charity. Comte protested vigorously against materialism. He pointed out that for three centuries the best minds had been devoted to material science and had neglected societary problems.[XIII-18] Material institutions should be modified and made to harmonize with the underlying laws of social evolution. A moral reorganization of society must precede and direct the material and political reorganization.[XIII-19] Social improvement is a result of mental development. This development favors the preponderance of the noblest human tendencies. Prevision and science when applied to society will bring out the best phases of human nature, and thus result in social improvement. Although the lower instincts will continue to manifest themselves in modified action, their less sustained exercise will debilitate them by degrees.[XIII-20] The three chief causes of social variation result from, first, race; second, climate; and third, political action in its whole scientific content. The first and second factors cannot be changed greatly, but the political influences are wide open to modification by social prevision. In this connection sociology finds its manifestation. With the development of society, intellectual activity and gregariousness slowly overcome the preponderance of the affective over the intellectual phases of life. But even in the best natures the personally affective elements are more powerful than the social affections. Real intellectual development, however, will strengthen man’s empire over his passions, refine his gregariousness, and release his energies for social activities.