As Proudhon, in spite of the fact that he was always opposing Utopianism, nevertheless fell into the chief error of the Utopians, so, too, finally he shared the destiny of Auguste Comte, upon whom during his life he had rather looked down. Both had started with a sworn antagonism to every speculative foundation of social philosophy, and both finally adopted a _deus ex machina_ in order to preserve the world that was falling into individual pieces before them from a complete atomisation. With Comte it is called "love," with Proudhon "justice." The distinction between the two is somewhat childish. Both perceived the standpoint of evolution, the mechanical conception which overcomes all deviations, without assigning to it the part which it deserves. One may safely say that if Proudhon had been brought into connection with the doctrine of evolution, he would have been one of the leading sociologists. He had an infinitely keen sense of the most secret motions of the social soul, but he believed that he might not approach it lovingly in its nudity of nature, and therefore degraded it to a Platonic idea, after having affirmed its utmost reality. This was an action like that of Kronos, the curse of which never departed from his thought. To this was added a very scanty and transitory acquaintance with political economy which allowed the practicability of his ideas to appear to him in the easiest light, but which, when he was opposed to one so thoroughly acquainted with it as Karl Marx, placed him in the most piteous position.